No King But Caesar: Commentary on Acts

Luke, “the beloved physician” addressed both his gospel and the Acts of the Apostles to a Roman official whose baptismal name, Theophilus, means “lover of God.” It is an encouraging thought that the reader of this book must be a lover of God also, or he or she would not read it.

“No King but Caesar” is a book on the Acts of the Apostles. Among other things Acts is a book of ancient history, a specialized discipline which the general reader has little time to study. But without this knowledge much that Luke writes about is not understood. To overcome this problem this book begins with an historical introduction to the Acts. As we progress in our studies we will supplement this with appropriate local history. This approach should effectively make the reader at home in the ancient world of two thousand years ago.

While Acts contains much secular history it is essentially a book of divine history, and is written from God’s viewpoint, not man’s. It occupies the same position in the New Testament that Exodus does in the Old. In the Old Testament Genesis is the book of beginnings; in the New Testament the gospels give us a new beginning, the Son of God’s love. In Exodus God redeems an earthly people from the slavery of Egypt but they respond by worshipping a golden calf; in Acts God redeems a heavenly people, the Church, from the world but, in the figure of its great apostle, it ends up captive in Rome. Exodus is a bridge to the teachings of the law and the prophets; Acts is a bridge to the Epistles and a stepping-stone to the Revelation.

Because Acts is a bridge to the Epistles, it is necessary to introduce doctrine in certain chapters of this book. This has been done lightly, for Acts is not a book of doctrine, due to its transitional nature. The principle followed in considering doctrinal matters is the same as that followed in describing the historical setting of events just enough to make the text understandable and no more.

But Acts is also linked to the Revelation, and an understanding of how and why this is so unlocks the meaning of the abrupt ending of the Acts. It makes the Book of Acts relevant to the last days and we are living in the last days. Acts forecasts what is to transpire in the future.

We use the term “historical imagery” throughout this book to convey this thought, for the Holy Spirit has so inspired the factual record as to suggest to us the form or likeness of future events. These future events are largely the subject of the Book of Revelation. Books on secular history differ sharply from Acts in this regard. If for example we consider an historical matter we can understand the development of events by tracing them to their roots, but we cannot take the beginning of a matter and predict its end with any degree of certainty. But God can, and this is only another assurance of the inspiration of Scripture. The reader should therefore expect to find interpretations of the historical imagery in Acts interpretations which agree with later historical developments. Verified in this way they cannot be classified as speculative theology.

The Holy Spirit is the directive force in the Book of Acts until Paul’s journey from Jerusalem to Rome. In Him we find energy, not spent aimlessly as so often in human affairs, but in accordance with a divine plan. This plan unfolds in a gradual transition from Judaism to Christianity, and then in the Westward march of Christianity. In time the Western countries became the seat of the public profession of Christianity, and even called themselves ‘Christendom’ i.e. Christ’s Kingdom. Because of this profession they were enlightened and privileged above the other nations of the world. Yet in the decade of the nineteen sixties a widespread giving up of the profession of Christianity began in the West. But to turn away from their true heritage the preaching of the Word which began in the time of the Acts and continues to this day is to turn from light to darkness and so invite the judgments of God spelled out in Revelation. These judgments largely though not entirely fall on the once privileged West. They open the way for the world kingdom of our Lord and of His Christ which will last one thousand years terminating in the eternal state. Seen in this light Acts is worthy of study today.

Now that we have covered the broad characteristics of Acts as we see them, a short word might be helpful on some of the features of this book. We have used the inductive method throughout, to distill Luke’s meaning from his use of words. This explains the comments about the appearance and disappearance of key words in the text. Scripture quotations have been liberally supported by references for any who may wish to consult the translation of their choice. Notes and Bibliography have been combined. Finally this work is an overview of the Book of Acts and its setting in history and prophecy.

The combination of the various considerations we have outlined has resulted in a book structurally divided into an historical introduction, twenty-eight chapters corresponding generally, although not entirely, with the twenty-eight chapters of Acts, and an Epilogue rounding out the prophetical design.

The writer now commends his work to the Lord for the edification of His people.

T.L. Mather

August 1982

The Ancient World: An Historical Introduction to the Study of the Acts

The Acts of the Apostles is broadly divided into three parts first the acts of Peter, secondly the acts of Paul and his associates, and thirdly the captivity of Paul, who is a figure of the Church, of which he is the minister Col. 1:25. From the overall viewpoint the Acts of the Apostles is the journey of the Church from Jerusalem Acts 1 to Rome, Acts 28.

Apart from the spiritual lessons which this implies it is readily seen that Acts is a book of activity, of travel, of preaching in the midst of great opposition and persecution. The arm of flesh cannot fight God’s battles, and so Acts is the Book of the Holy Spirit, directing His servants the Apostles. Jesus has ascended, and the Holy Spirit has descended to take His place. Acts, then, is the purposeful direction of the Lord’s armies storming the citadels of Satan. It is the historical record of the activities of the contending forces the Holy Spirit, working through the Apostles and Satan, who has organized the whole world against God.

The moment we view Acts along these lines the book begins to open up to us. It is history, true, but divine history. History is like a river. If we stand by a river we can observe its turbulent flow by walking along the river bed. But to learn more about the river we must first trace it back to its source and follow it patiently along the bed to its outlet. Applying this analogy to Acts, once we have found the source from which all flows we can walk along the river bed chapter by chapter with a better understanding of the whole. In this historical introduction we view the source as Israel’s loss of the kingdom to the Babylonians, and the transfer to the Gentiles of the rule of the world. The outlet is Rome, the last Gentile power.

World History Starts With Israel Losing the Kingdom

The history of the world, from a divine viewpoint, starts with Israel losing the kingdom. The warrior king David established the kingdom in Israel and his peaceful son Solomon built the Temple, so consolidating it. For it was in the Temple that God dwelt between the cherubim on His throne the Mercy Seat. This fact made Jerusalem the seat of God’s throne on earth. Because of this God sheltered Israel and did not permit great Gentile world empires to rise against her. True, Egypt and Assyria were powerful, but their power was regional. But when Israel sinned against God she forfeited His protection. He removed His throne from Jerusalem and turned world power over to the Gentiles. The first of these Gentile powers was Babylon. God sent its king, Nebuchadnezzar, against Jerusalem the city where His throne had been to make it clear that He disowned it and had transferred power to the Gentiles. Nebuchadnezzar destroyed the Temple and carried away the people captive.

“The Times of the Gentiles” Luke 21:24

“The times of the Gentiles” is an expression used in Scripture for the measured years God has allotted to Gentile rule in the world. These times, or years, began when Nebuchadnezzar, the King of Babylon, destroyed the Temple at Jerusalem and carried the Jews away captive.1 Later God brought together the King of Babylon and one of his captive subjects, Daniel, in a strange way. Both dream dreams, which are parallel visions of the Gentile world empires which Nebuchadnezzar headed. Nebuchadnezzar dreamed of the image of a man subdivided into four parts; Daniel dreamed of four wild beasts, each one corresponding to one of the parts in the image. Nebuchadnezzar’s vision tells us what man thinks about the Gentile empires Daniel’s of how God looks at them wild beasts of prey, agreeing with the savage character the powers in the various Gentile empires of the image were to take in the world. Because of the terrible character of the Gentile empires Daniel sees them in night visions. This is God’s way of telling us of their darkened moral state a method He repeats in the Book of Acts.

The Gentile empires are equally divided between the two empires of the East Babylon and the Medo-Persians, and two of the West Greece and Rome.

The Eastern empires are represented in Nebuchadnezzar’s dream by the golden head of the image on one hand, and its breast and arms of silver on the other. The head of gold is Nebuchadnezzar the King of Babylon, for gold is a figure of divine righteousness in Scripture and God was righteous in taking the rule of the earth away from Israel and giving it to the Gentiles for an appointed time. The breast and arms of silver represent the Medo-Persian kingdom which followed. Daniel’s dream explains what the Eastern empires were really like. The equivalent of Babylon the head of gold was Daniel’s first beast. It was like a lion with eagle’s wings, but its wings were plucked. It was made to stand like a man. This simply means that the first form of empire, the Babylonian, would lose its power, but the people themselves would not perish. The equivalent of the breasts and arms of silver is the second beast the Medo-Persian empire. We know that the Medo-Persians are the second form of Gentile power from reading Daniel 5, where their soldiers killed the Babylonian king Belshazzar, and Darius the Mede took over his kingdom. This second beast, or Medo-Persian empire, was like a bear “which raised itself up on one side” a forecast of when the Persians, the other partners in the kingdom, should become dominant c.f. Dan 10:1. The historical books of the Old Testament stop at the Medo-Persian empire, although the canon of the Old Testament continues on.

The Western empires are represented in Nebuchadnezzar’s dream by the thighs of copper on one hand and on the other hand by iron legs with feet part of iron and part of clay. The thighs of copper represent the Grecian empire which Alexander the Great forged with his conquest of the preceding empire. In Daniel’s dream it corresponds to a leopard with four bird-like wings on its back Alexander’s four generals. Swiftness of movement characterized Alexander’s armies. His foray into the East and his overthrow of Persia was dazzling, but he died a young man. Did the Lord have him in mind when He said “for what shall it profit a man if he gain the whole world and suffer the loss of his soul?” Mark 8:36. The last kingdom is the Roman. It is divided in two ways in the image. First its legs are of iron. Then its feet are described separately partly iron and partly clay. The first division the legs is the Roman empire of the Acts; the second division, the feet, is yet to be. The feet describe the Roman empire as prophecy tells us it will yet be reconstituted in ten kingdoms. No known beast is fierce enough to depict the iron legs and feet of the image. Daniel sees its equivalent in the fourth beast dreadful and terrible, exceedingly strong, with great iron teeth an apt description of the Roman empire.

In summary the Eastern empires were regional, with the tendency to be more than that. The memory of God’s discipline of Nebuchadnezzar and of Daniel’s deliverance from the lions’ den, restrained them from unveiling the thought of the human heart that the world belongs to man, not to God, and so from the sin of worshipping man. In the Western empires the restraint is gone. Alexander the Great came close to seizing world rule and claimed divine worship. The Roman empire of the future will rule the world for 42 months and its head will receive divine worship. God will then teach the Western empires the lesson He taught the Eastern empires at the beginning—that there is a God in heaven, and that the kingdoms of this world belong to Him.

Now that we have seen the forms Gentile rule were to take in the earth, and their ferocious character, let us see how Israel fared under them historically.

Israel Under the Gentile Powers

The Jews who were taken captive to Babylon soon lost interest in the land of their nativity. About 50,000 Jews returned to the land, first under Zerubbabel and then under Ezra—a mere fraction of those who remained abroad. Under the next form of Gentile power we find the Persian monarchy treating the Jews kindly. Their commercial instincts helped them spread and flourish, and they divided into an Eastern and Western dispersion. The Sanhedrin—or “Council” of the authorized version—sent fire signals from mountain top to mountain top to inform the Eastern dispersion of the beginning of each month for the regulation of the festive calendar. The Western dispersion—the Hellenists or ‘Greeks’ of the New Testament—were held in low esteem by the Pharisees. Both dispersions had synagogues in the lands to which their sins had banished them, but returned periodically to the Temple at Jerusalem to worship. As for the Jews who remained in the land, they suffered more under the Western than the Eastern Gentile empires.

When Alexander the Great died, the empire he created was eventually carved into four parts. One of the later kings of this four-part division—Antiochus Epiphanes—greatly troubled Israel. There is a prophecy about this man— “the little horn” —and his evil works—in Daniel 8. He was determined to stamp out the knowledge of the one true God from the earth. Aided by a pro-Grecian party in the land he launched a crusade to exterminate Judaism by striking at its heart Jerusalem. He may have thought that if he could do this the Jewish religion in Gentile lands would wither away. So his armies sacked Jerusalem, massacred or sold into slavery 80,000 people, robbed the Temple of its treasures including the sacred vessels, sacrificed a pig on the altar of burnt offering, and entered the very sanctuary of the Temple. Two years later he sent an army to Jerusalem to complete its destruction. Attacking on the Sabbath he pillaged the city, set the houses on fire, demolished the wall, and barricaded the Temple to prevent worship. Later on, he dedicated the Temple to a pagan god, and placed its statue on the altar of burnt offering.

Wars of liberation were fought with the successors of this king, and for long the land was drenched in blood. Judas the Maccabee entered into an offensive and defensive alliance with Rome under the pressure of the struggle. But the land itself was disunited, and for some time religious civil war tore the nation. The seeds of a new civil war were sown, and divine displeasure assured, when a high priest laid claim to the throne by calling himself the King of the Jews. His claim was spurious for God could only recognize David’s descendants, and David’s seed had sunk into obscurity following the Babylonish captivity. As might be expected, strife broke out at a later date with two parties contending for the throne—Aristobulus, the younger son of Salome, and his brother. The contending parties sent deputations to Pompey, the Commander-in-Chief of the Roman armies in the East, seeking his intervention. Before Pompey could make a decision Aristobulus began to prepare for war in case he lost the arbitration. Furious, Pompey marched on Jerusalem to attack the partisans of Aristobulus in the Temple area. The Romans slew 12,000 and stamped out all opposition to their authority. Pompey destroyed the walls of Jerusalem and by various other measures brought the independence of the Jews to an end. All Judea was made subject to Rome. This paved the way for the establishment of the Herodian dynasty, beginning with Herod the Great. He was first made governor of Galilee in B.C. 47, and then was appointed King of Judea by Rome. In B.C. 37 he took Jerusalem. From this point on the land of promise was part of the Roman empire.

A brief sketch of the Roman empire in history and prophecy follows as Appendix “A” of this historical outline.

Appendix A: A Brief Sketch of the Roman Empire in History and Prophecy

The Roman Empire was basically an attempt to assert law and order in an unruly world by a blend of diplomacy and force. Perhaps that is why Janus, her god of war, had two faces. In a jungle like world Rome discovered the secret that force without diplomacy or diplomacy without force are equally ineffectual. The empire was held together by the threat of armed might if all stratagems failed. As long as her legions stood firm Rome stood firm. When they wavered, as they did in her decadent days, her political expertise did not help her.

The Roman Legions

The Roman Empire, the fourth and final form of Gentile power, is described in Scripture as “a fourth beast, dreadful and terrible, and exceedingly strong. And it had great iron teeth. It devoured and broke in pieces, and stamped the rest with its feet.” —Dan 7:19. So it should not surprise us that from its earliest days Rome was a martial power, in constant conflict with her neighbors. The doors of the Temple of Janus were kept open as long as she was at war. They were seldom shut.

The legions were skilled soldiers. While they were in training for example, soldiers had to practice with heavy swords, so that when they went into battle their real swords would seem light. The Roman soldier’s training was constant—forced marches, sparse food, and the labor of building and destroying a camp every day. His physique was more like that of a beast than a man. Josephus’ account of the physical prowess of these brutes at the siege of Jerusalem is believable only because of what we know they did in other countries.

Obedience to their officers’ orders was instilled into Roman soldiers by dreadful punishments. Josephus wrote— “they are moreover hardened for war by fear; for their laws inflict capital punishment, not only on soldiers running away from the ranks, but for slothfulness and inactivity.” If anything this is an understatement. Their centurions gave the soldiers blows on their backs for routine breaches of discipline. Punishment escalated to death by stoning for desertion, mutiny, or sleeping on sentry duty. If a legion showed cowardice on the battlefield it was lined up and every tenth man slain. This was called decimating. Crassus decimated his legions in the wars with Spartacus just because their morale was low after several reverses.

Each Roman soldier was armed with trustworthy weapons, constantly improved with the state of the art. The legions were equipped for every kind of fighting. In siege warfare they were skilled in undermining walls or wrecking them with catapults, towers, and battering rams. In the open field their armies inspired dread.

When the commanding general of an enemy was captured, he was led in triumph to Rome and executed, no matter how gallantly he had led his men. When Corinth rebelled, its men were put to the sword, its women and children sold into slavery, and it was sacked and burned to the ground. Carthage and Jerusalem were not only destroyed but plowed over, and salt was worked into the furrows so their memory would be obliterated.

The Roman People

The standards of the legions bore the inscription—S.P.Q.R.—an abbreviation for “the Senate and the Roman People.” After all the legions were only a mirror image of the Roman people. What were they like, then, as a people? Because of the great duration of the Roman empire we can only generalize on their customs, or point out incidents at some point in their long history as a guide to the whole. But what can we say of a people who buried alive their Vestal Virgins for betraying an oath or who did the same to a Celtic man and woman and two Greeks to placate the gods after the battle of Cannae? In early times a father could kill his son for disobedience, or a master his slaves. They sold their own people into slavery for debt. At one point, half the population of Rome were slaves. When the people turned against the Emperor Nero, he was told that they wanted to put him to death in “the old way.” This meant impaling him on a fork through his neck, followed by scourging to death. He chose suicide. Less fortunate were condemned criminals. They might be crucified or tossed to lions in an arena to entertain the mob. Or they might be supplied to a stage manager to be tortured or put to death if a play called for violence.

Towering above all these crimes was the practice of forcing men to fight to the death as gladiators in the arenas. These games originated as “entertainment” following funerals, but soon spread into elaborate displays of wanton cruelty organized on a business basis on a huge scale. Gladiators were merchandise. They were bought and sold like commodities. They once revolted and led an uprising of 100,000 slaves. But in the end the legions crushed them. Crassus crucified 6,000 of them on both sides of the Appian Way between Rome and Capua. Before the games the gladiators were given a last meal in public, where they bewailed their fate while the populace sized up each man’s chances for victory and placed bets on them. The next day they marched before the Emperor and cried— “about to die we salute thee, Caesar!” The Emperor Augustus sponsored eight monster exhibitions in which nearly 10,000 gladiators fought. He was so proud of this that he included it in the list of his philanthropies to be published after his death. The brutality was such that even women fought each other in the arenas. Some gladiators fought wild beasts. When Titus dedicated the Colosseum in 80 A.D. 5,000 beasts were killed in one day. Later as many as 10,000 beasts were killed in one day. Eventually the empire was denuded of wild beasts, and they were imported from as far away as India. Not content with bloodshed on land, battles on sea were staged. Sometimes the Colosseum was flooded and sea battles to the death took place. Later on special arenas were built to allow maneuvering space for larger naval engagements. Sometimes battles were fought on lakes, which ran red with the blood of the poor wretches who fought—to the thunderous applause of those who watched the spectacles. Claudius staged a gala sea battle in 52 A.D. featuring two fleets and 10,000 men.

Carcopino draws this picture of the Roman amphitheater “revisiting the arenas of Rome after nearly two thousand years of Christianity, we feel as if we were descending into the hades of antiquity.”2 It was in these arenas that our brothers and sisters in Christ were torn to pieces by wild beasts.

Life in the Roman Empire

In a larger work than this it would be inequitable to recount Rome’s sins and ignore her strong points. In her glory days she was adept at manipulating the nations by a divide and conquer policy. She kept the peace with a minimum use of force—the velvet glove in iron fist approach. She bequeathed to the West the concept of administration, law and order. God set her in the world in the place of government as the fourth and last Gentile power. She was a terror to the criminal, and to those who rebelled against her. But here we will have to be content with acknowledging that she molded the laws of the Western world, and her governmental genius is admired to this day. Pilate’s conduct at the trial of Christ demonstrates how her governors could bend their principles if political expediency dictated it. The third division of the Book of Acts gives us an insight into the workings of her administrative machinery. At its greatest extent Rome held sway over 1,600,000 to 2,000,000 square miles of territory, depending on the inclusion or exclusion of lightly held areas.

Due to ignorance of sanitation, the grim reaper took a heavy toll of infants and children. Of the survivors, mortality varied with class and sex. The toll of childbirth lowered female life expectancy to 35-40 years. Physical exhaustion from hard labor wore people out before their time. Add to that men killed in action in the army and it is not surprising that the empire’s population did not expand much beyond 60,000,000 people. Most of these were vigorous, young survivors of the harsh life. Many were slaves.

The severity of life, the constant warfare on the Northern frontiers, bred sternness in the Roman soul. He believed that he alone had the iron will to rule a world like his. Not for him was the philosophy and science of the Greek, nor could the Greek theatre find roots in Rome. To show their disdain of philosophy the Senate interdicted it in 161 B.C.; Vespasian banished philosophers from Rome and excluded them from privileges throughout the empire.

The Roman was a practical man—a soldier—an engineer—a lawyer—a businessman. The empire was a businessman’s paradise, where goods moved free of customs duties. A well-organized stock exchange in the forum was the hub of the vast wheel. The spokes were the great influx of riches pouring into Rome principally from the plunder of the East by the legions. Rome’s ancient virtues tumbled in this golden shower. She was left with nothing to replace them. Stark materialism ruled a world with no hope beyond the grave.

In the great extremes of Roman life, we see a vain groping for values. It is important to note this for “the powers that be are ordained by God” —Rom. 13:1—and certainly Rome was. The great contrasts, the ever changing values of this last Gentile power make us think of Solomon’s words as he contemplated the world of his time. He too had luxury and wealth like Rome’s, but had to admit that all was vanity under the sun.

The Fall of Rome—From a Divine Viewpoint

In “The Decline and Fall of the Roman Empire” the brilliant mind of the historian Gibbon analyzes Rome’s collapse from a purely human viewpoint. No doubt many of his conclusions are valid. Even so he is only aware of tributary reasons for what happened to Rome. He has no understanding of the source from which these flowed, for he has no insight into the mind of God. “They are of the world—therefore speak they of the world, and the world heareth them. We are of God—he that knoweth God heareth us—he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error.” 1John 4:5, 6.

One of the reasons for Rome’s fall can be traced to the carnage in her arenas. God has always severely punished any nation which practiced human sacrifice or wantonly took human life, for man is dear to him. He sent the Spaniards against the Indians of South America for that reason—the children of Israel against the seven nations in the land and the Romans against Carthage and the Gauls. In this light the fall of Rome may be partially traced to divine retribution for her gladiatorial combats. It matters little that these had ceased by the time Rome fell for “God requireth that which is past” —Ecc. 3:16—a principle which is unbending. And then there was her towering crime—the crucifixion of Christ. Since righteousness is giving to God what is His due and to the creature what is his due—Luke 10:27, 28—Rome failed both tests. To add to their sins the Romans worshipped their emperor—a corruptible man, instead of the incorruptible God.

The History of Man Claiming Divine Worship in the Gentile Empires From Babylon to Rome

When man convinces himself that he can run the world without reference to God, he has become his own god. It is only a step then to the worship of a man as God, since man requires an object. The germ of the idea is found in Nebuchadnezzar. He tried to force his subjects to fall down and worship the golden image he set up in the plain of Dura—a corruption of the dream God gave him. But God humbled him Dan 4:33-37—turning him loose with the beasts until he honored “the king of heaven.” That expression means that God has left His earthly throne at Jerusalem and given the rule of the world over to the Gentiles, for which reason they are accountable to Him.

After Babylon the Medo-Persians were the next Gentile power. Their kings were autocratic, their subjects fawning, but they did not repeat Nebuchadnezzar’s sin for his example was not forgotten. But the practice of worshipping the ruling king as god was revived in the Western Gentile empires. Alexander the Great, who headed the first of these empires, demanded divine honors. These were reluctantly granted to him by his troops in a blend of cynicism and scorn. But in the last form of Western Gentile power, the Roman, emperor worship took firm root.

To reflect the ever-decreasing knowledge of God and His ways which this practice indicated, the metals in the image are of less and less value after Babylon, the head of gold. The Eastern empires are precious metals—the Western empires base metals. Worst of all the deterioration ends with an admixture of clay, an apt figure of populist social democracy today.

The Passing of World Power From the Coming Roman Empire to Israel

The gospels open with the Lord registered in a census of the Roman empire; the Acts ends with His great Apostle Paul in chains in the capital of that empire. But the Roman empire of the gospels and the Acts has passed away. God who gave Rome power also took it away from her. In the Middle Ages cows grazed in the Forum. Perhaps because the city is once more populous, she is called “the eternal city.” As to this God has His own thoughts. Unlike the three other Gentile powers of the image, Rome, the fourth and last, must rise again. That is because she must receive the cup of judgment for her sins. After Rome is judged it will be the mind of God to return to His original thought before He gave power to the Gentiles. That thought is the blessing of Israel in the world. He will re-establish His Temple in Jerusalem and exalt Israel above the nations of the world. Such a thought would have astonished Gibbon although God predicted it before he was born.

Daniel interpreted Nebuchadnezzar’s dream—Dan 2:36-45—in such a way that the interpretation, in itself, is a prediction of coming events, for Daniel was a prophet. He tells us that a stone cut out without hands—(Christ)—hits the image—(at Armageddon)—on its feet—(the Roman empire, which supports the entire image of Gentile rule), and then that this stone becomes a mountain which fills the whole earth—(Christ’s millennial kingdom on the earth but exalted above it). Since the old Roman empire has passed away, God will restore it in a different form. It is His intention to raise it up for judgment on the earth, because it was on this earth that the power of Rome rose up against Christ.

This power under sentence of judgment—this Roman empire in modern form—is the West, and the seat of its power is Europe. The nucleus of this revived Roman empire can be seen in the European Economic Community states and their allies in the West. They will hand their power over to the first beast of Rev. 13, take his mark and worship his image. In worshipping the image of the beast the Gentiles will repeat the sin of Nebuchadnezzar, who set up the first image for man to worship. Although the beast of Rev. 13 is called “the first beast” in Scripture, Nebuchadnezzar was the first man who became a beast. By worshipping the beast the Gentile nations serve God notice that they do not want Him or His ways. So Christ comes out of heaven at Armageddon, destroys the beast and his followers, and terminates Gentile rule on the earth. With “the times of the Gentiles” ended, Christ sets up His kingdom over the earth for 1,000 glorious years. It will be administered by Christ and the Church from the heavenly city Jerusalem, but Mt. Zion, Jerusalem on earth, will become the seat of glory and government on the earth.

The Apostles knew that Messiah would establish this kingdom on earth, but were ignorant of how far away it was in time, or the role of the Church in it. So they asked the Lord— “Lord, wilt Thou at this time restore again the kingdom to Israel?” This is how the Book of Acts opens—with this question. It could not be at that time. The Jews had rejected their King on earth, and He was about to return to heaven. Therefore they could not have an earthly kingdom at that time. Instead the rule of the Gentiles over the world must continue “until the times of the Gentiles are fulfilled.”

The kingdom and the Church are the twin themes of Acts. The kingdom was a worldly consideration. Israel had forfeited it for a while due to unbelief, and God had given the rule of the world to the Gentiles. The Church, on the other hand, is heavenly. The preaching of the gospel is to bring many sons to glory, not to provide them with a promised land in this world. In spite of this the Church must still pass through this world, and it is a world opposed to God. Acts gives us the beginning of this struggle. In this outline we have attempted to recreate the world at the time the gospel was first preached. Acts is the record of the triumphs and setbacks of the gospel in a lost world which by its own choice had “No king but Caesar.”

Chapter 1: A Stranger in Jerusalem

(Suggested Reading: Chapter 1)

The Acts opens with a reference to “the former treatise” which the author wrote. This we believe to be the gospel of Luke, so that a connection between the gospel of Luke and the Acts of the Apostles is to be expected. The two “treatises” are roughly equal in length—the gospel being the life of Christ on earth—The Acts the continuation of that life in redeemed man, born of the Spirit, and united to an ascended Christ. In the gospel Luke writes to “most excellent Theophilus”, “most excellent” being the title of a Roman official of rank. At the beginning of the Acts he changes his style to “O Theophilus”. It is not that Theophilus is less in his eyes than when he pens his gospel—simply that Christ is more. For Acts unfolds Christianity. At the mention of the Savior’s Name man is brought low. “His Name alone is excellent” —Ps. 148:13. If Luke so writes of Theophilus he humbles himself too. Throughout the Acts he contrives to obscure himself, only indicating his presence by “we.” Though a most talented man—physician, sailor, and historian, he takes a veil and hides himself, like Rebecca nearing Isaac. For he realizes that Christ and His interests in the world are what he is to write about—not himself. It is not from his pen but from Paul’s that we learn that he is “the beloved physician” —Col. 4:14—although references to diseases, the physician and the medical terms of his day can be traced in his writings. His knowledge of the sea, and ships too, shines through in his detailed account of Paul’s shipwreck. And then he is an historian. While the Holy Spirit inspired his writings, Luke compiled the history of early Christianity and wrote it.

The first five verses of Acts are introductory. In the first verse we have the expression “to do and to teach” —a key to both the gospel of Luke and the Acts itself. Man usually tries to teach and to do, and then finds he cannot do. The Lord’s teaching flows from His work and words. This is what we find in the Acts—living Christianity—doctrine in practice. We have Jesus in the first verse also, the Holy Spirit in the second verse (followed by ‘the kingdom of God’ in the third verse, for “the kingdom of God is not meat and drink but righteousness, and peace and joy in the Holy Spirit” —Rom. 14:17) and the promise of the Father in the fourth verse. Notice the prominence given here to the Holy Spirit. In Acts there are only three references to God the Father and they are all in the first two chapters. Two of these references are to the promised gift of the Holy Spirit—1:4; 2:33.

This gift of the Holy Spirit follows a divine pattern—the Lord’s sufferings and death, His resurrection, His forty day stay on the earth, His ascension to His Father. Only then could the Holy Spirit be sent down. In preparation for this great event the Lord now assembles the Apostles and commands them “not to depart from Jerusalem.”

Jerusalem—the City of the Great King

It was David, the anointed of the God of Jacob, and the sweet Psalmist of Israel, who took Jerusalem and made it his capital. In the Psalms he refers to it as Mount Zion (the mount of grace), and writes “Jerusalem! Mountains are round about her, and Jehovah is round about His people, from henceforth and for evermore” —Ps. 125:2. David’s son and David’s Lord also spoke about Jerusalem— “swear not at all, neither by heaven for it is God’s throne. Nor by the earth for it is His footstool, neither by Jerusalem, for it is the city of the Great King” Mat. 5:34, 35. The Great King had visited His city— “and a very great multitude spread their garments in the way, others cut down branches from the trees and spread them in the way. And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David. Blessed is He that cometh in the Name of the Lord. Hosanna in the highest. And when He was come into Jerusalem all the city was moved, saying ‘WHO IS THIS?’” —Mat. 21:8-10. It was a question that was not fully answered until they took Him outside His city and erected a sign above His cross reading “THIS IS JESUS THE KING OF THE JEWS.”

Yet in the midst of the guilty nation there were those who acknowledged Him as their Messiah. Although but a remnant of the nation, they represented the nation itself in God’s eyes. The Lord showed Himself alive to these—not to the world. It is noteworthy that from the time His own took down His body from the cross to the time He ascended to heaven, only His own saw Him. The world will not see Him again until He comes in judgment on them and then they will wail—see Rev. 1:7. When the Lord rose from among the dead, Cleopas, who was part of this godly remnant, said to Him— “art Thou only a stranger in Jerusalem?” This question, posed at the end of Luke’s gospel, is really taken up and answered at the beginning of Acts. From His circumstances we see that He is truly a stranger in Jerusalem, His own city. Acts also continues with the hope and theme of the godly remnant— “but we trusted that it should have been He which should have redeemed Israel.”

The Lord’s Mandate to His Apostles

The Apostles had forgotten the Lord’s words— “and I will pray the Father, and He shall give you another Comforter, that He may abide with you forever” —John 14:16. He will not leave them comfortless. So important is this truth (that the Holy Spirit, a Divine Person, must come down to earth to replace the Lord Jesus who will shortly go to heaven) that the whole Trinity is involved in its declaration—John 14:16—also in the opening verses of Acts already quoted. In Acts, though, the thought is the Holy Spirit as the energy—the power of the new life God has given us. The Lord is about to give a mandate to His Apostles, and it cannot be carried out except in the might of the Holy Spirit.

Clearly the Apostles are not ready for this. Their vision is limited to things Jewish for they say— “Lord, wilt Thou at this time restore again the kingdom to Israel?” From this question, and from casting lots etc. later, we see clearly that the whole of Chapter 1 is Jewish. But the way is being opened up for something new going far beyond this—that is the establishment of the Church. This is given in the next chapter. So the question “at this time” cannot be answered. How could they know that before God introduces the earthly kingdom He plans to take out of this world a bride for His Son? And the Church, once established, is to walk by faith, not by sight. Anticipating this the Lord replies “it is not for you to know the times or the seasons.” The Lord is about to cut them off from their Jewish connections and bring them into the Church, which, being heavenly in origin, character and destiny, is really outside of time considerations. “But” He continues— “ye shall receive power after the Holy Spirit is come upon you.” Power? Yes, the power of the Holy Spirit. And for what purpose? Why it is that “ye shall be witnesses unto Me, both in Jerusalem, and in Samaria, and unto the uttermost part of the earth” —1:8. This statement is unquestionably connected with the end of Luke’s gospel— “that repentance and remission of sins should be preached in His Name among all nations, beginning at Jerusalem” —Luke 24:47—where the eleven are—Acts 1—waiting until clothed with power from on high—the Holy Spirit. Without this power they were “not to depart from Jerusalem”; with it they could go to “the uttermost part of the earth.”

There is a divine order in the Lord’s mandate to His Apostles. First they were to testify to the Messiah before His people who rejected Him, beginning at Jerusalem, the city of the great but despised King. Then in Judea and Samaria, scenes of His ministry on earth, and finally to the uttermost part of the earth. It is clear that the Apostles did not carry out this mandate much beyond Jerusalem. Humble Christians carried the gospel to Judea and Samaria while the Apostles remained in Jerusalem—8:1. As to “the uttermost part of the earth” this was to be the work of the Apostle Paul who received a commission of a special character from the risen Lord—9:15; 22:15, 21; 26:16-18. This does not suggest failure on the part of the Apostles. The Lord’s mandate to them indicates the scope of the gospel, agreeing with John 3:16—and the center from which it should radiate, the guiltiest of all the cities in the world. It is “Father forgive them” in practice. If God could forgive them and send the message out from such a city, who could deny His boundless grace elsewhere in the world? But Paul, as he insists in his epistles, is an apostle apart from the twelve. They accompanied the Lord on earth and their ministry centered in and radiated from Jerusalem, and the Assembly formed there later on. They were witnesses to His resurrection. Their principal testimony at Jerusalem was to preach and teach the cardinal truth that the Messiah was raised from the dead.

The Election of Matthias

Something now stands in the way of the Lord’s mandate being carried out. The ranks of the twelve Apostles have been depleted by the treachery of Judas. Another must be chosen to replace him. At this juncture Peter begins his rise to prominence among the Apostles. He addresses them concerning Judas’ perfidy. Judas, a false Apostle, has gone “to his own place.” He is the first of three circles opposed to Christ who must go. The Sanhedrin, the great Council of the Jews, must vanish in due course, and finally the nation itself. So the question is, who shall replace Judas—Joseph or Matthias—for both have been companions of the Lord and witnesses of His resurrection. Of this scene an able commentator writes— “Unable to judge between them definitely, the rest spread the matter before the Lord, who must choose His own Apostle. The mode of the disciples in this case, it is true, might seem peculiar to us; but I have no doubt they were guided by the Lord. There is no reason from Scripture to believe that Peter and the others acted hastily, or were mistaken. The Spirit of God in this very book sanctions the choice that was made that day and never alludes to Paul as the necessary twelfth Apostle. To do so would be, in my judgment, to weaken if not to ruin the truth of God. Paul was not one of the twelve. It is of all consequence that he should be permitted to retain a special place, who had a special work. All was wisely ordered.

“Here then they prayed, and said ‘Thou, Lord, which knowest the hearts of all men, show which of these two Thou hast chosen.’ Man never chooses an Apostle. Apostles did not, could not, elect an Apostle. The Lord alone chose. And so they drew their lots after the Jewish custom. The twelve apostles were clearly, as it seems to me, in relation to the twelve tribes of Israel, ‘and they gave forth their lots.’ This was sanctioned by God in the Old Testament when Israel was before Him; it will be sanctioned by God when Israel returns on the scene in the latter day. . . . We shall find a little later, yet before Paul appears, that ‘the twelve’ were recognized. So says the Spirit of God.”1

How blessed the election of Matthias is. It is preceded by general prayer—v. 14—and then by specific prayer—vs. 24, 25. Unlike Peter, Matthias is not prominent in the Scriptures, but he is chosen by the One who knows the hearts of men. He knew Peter’s heart as well as Matthias’. He had restored Peter publicly at that scene by the sea where He probed him— “Simon, son of Jonas, lovest thou Me?” Now Peter is restored to usefulness among God’s people, and in the circle of the Apostles. “The steps of a good man are ordered by the Lord, and He delights in his way. Though he fall he shall not be utterly cast down, for the Lord upholds him with His hand” —Ps. 37:23, 24. And so Peter is restored and the Apostles are once more twelve, with the election of Matthias. Everything is now ready for the descent of the Holy Spirit on the day of Pentecost, and the formation of the Church.

Chapter 2: The Holy Spirit and the Church of God

(Suggested Reading: Chapter 2:1-41)

The next scene is in a house. This is not without its meaning. Paul writes to Timothy “that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of the truth” —1 Tim. 3:15. Now notice the expression “the church of the living God” in the verse just cited. “The Church of God” is found eight times in the New Testament, and always in connection with Paul. God witnesses that there is a Church of God on the earth —1 Cor. 1:2, 2 Cor. 1:1; that Paul persecuted it—1 Cor. 15:9, Gal. 1:13—that no one is to offend or despise it—1 Cor. 10:32, 1 Cor. 11:22—and that it is to be shepherded and ruled according to Paul’s instructions—20:28, 1 Ti. 3:5. But at this point in time it had not yet been established. It is “the mystery of Christ which in other generations has not been made known to the sons of men as it has now been revealed to His holy apostles and prophets in (the power of the) Spirit” —Eph. 3:4,5. It was not hidden in the Scriptures, although they contain many beautiful types of Christ and the Church. No, it was hidden in God Himself, so that only He could reveal it. The Lord told Peter that “on this rock I will build My church” —Mat. 16:18. The time has now come to begin the building.

The Day of Pentecost

The day of Pentecost is one of the feasts of the Lord which are given to us in Leviticus 23. A brief outline of these feasts follows this chapter for general reference. The feast of Pentecost was the foreshadowing of the events which took place in the second chapter of Acts. The Jews were told to “count from the morning after the Sabbath, from the day that ye brought the sheaf of the wave-offering, seven weeks; they shall be complete; even unto the morning after the seventh Sabbath shall ye count fifty days” —Lev. 23:15, 16. Fifty days? Yes, fifty days exactly, for the name Pentecost means “fiftieth.”

Now when we see the reason for the count and the exact period our hearts are filled with delight at the beauty of His Word. The count started “from the morning after the Sabbath, from the day that ye brought the sheaf of the wave offering.” The wave sheaf is Christ risen and accepted before God for us, for it was “at the end of the Sabbath, as it began to dawn toward the first day of the week” that the Lord rose from among the dead. For forty days after that He was on this earth before His ascension and for ten days after the Apostles waited at Jerusalem until the promised Spirit came, making up the full fifty days needed for the Day of Pentecost.

The Coming of the Holy Spirit

So “when the Day of Pentecost was fully come, they were all with one accord in one place.” The feasts of the Lord, of which Pentecost was one, had become “feasts of the Jews” —see John 5:1. After all the Lord had meant nothing to the guilty nation. Unquestionably they had by this time restored the veil of the temple which God had rent at the death of Jesus. Everything was to go on here as though He had never visited this earth. Or so they thought.

But God’s thought now was to go on without them. True, He bore with their system—their temple, priesthood, etc. for some time. But He revealed His real thought in the beginning—a people outside the pretensions of religion suited to the flesh. His own meet in a house, entirely apart from fellowship with those who had crucified and slain His Son with wicked hands. The Jews had placed themselves under the law—not God—Ex. 24:7—and had only proved that man, left to himself, can give nothing to God. That being the case God will put His Spirit into man that he may have power with God.

So it is that the coming of the Holy Spirit is announced with a sound out of heaven—v. 2. The house is filled as it must be when a Divine Person is present. In the next verse “there appeared unto them tongues as of fire.” Here was a twofold testimony that God was present—presented to their ears— “he that hath ears to hear let him hear” —and their sight—tongues of fire. The reason that the sound came out of heaven is that when the Lord Jesus went to heaven as a Man He took the Holy Spirit with Him—the Spirit who had descended in a bodily form as a dove upon Him at the river Jordan. That is why the Lord said “but the Comforter, who is the Holy Spirit, whom the Father will send in My Name” etc.—John 14:26. The Father would not have needed to send the Holy Spirit, so to speak, if He had remained here. And so there was “a sound out of heaven” accompanied by a demonstration of power.

The Unity of the Body of Christ

At the Jordan the Holy Spirit had descended on Christ in bodily form as a dove—at Pentecost on men in the form of parted tongues of fire. Apart from any other teaching the central thought is this—that the Holy Spirit, in descending, united the risen, ascended Head of the body, Christ, to His members here below. In so doing He formed the Church of God, which until that moment did not exist. Ephesians 1 teaches us the divine order—Christ must first be glorified before this could happen— “and what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power, which He wrought in Christ, when He raised Him from among the dead, and set Him at His own right hand in the heavenly places, far above all principality and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come, and hath put all things under His feet, and gave Him to be the Head over all things to the Church, which is His body, the fullness of Him who filleth all in all” —Eph. 1:19-23. From this it will be seen that the Holy Spirit could not come down to form the Church until Jesus was at the right hand of God—that is until God had demonstrated His satisfaction of His work of accomplished redemption, not only by raising Him from among the dead but by bringing that Man into the glory of God. The unity of Christ and the Church found visible expression in the Holy Spirit alighting on that Blessed Man who was to be the Head at the Jordan, then on His members at Jerusalem.

Redeemed by the blood of Jesus, men are now fitted to be the habitation of God in the Spirit—Eph. 2:22. This is a twofold thing, the Church as a universal assembly being the temple of God—1 Cor. 3:16—and the individual believers, indwelt by the Spirit also, whose bodies are the temple of the Holy Spirit—see 1 Cor. 6:19. And so “they were all filled with the Holy Spirit.”

The New Center

The old center had been Jerusalem. This alone was the place where men ought to worship. It was the divine center on earth, the place where the Lord had set His Name and where alone His presence was to be found. But when the Holy Spirit came down from heaven God morally set aside the old center by establishing a new one. We say “morally set aside” because historically He still recognized the old center until the Jews stoned Stephen—of which more later. In setting up a new center God knew full well that they would treat this “ambassador for Christ” as they had treated His beloved Son.

At this point the question might be asked, what is the new center? We know that, when the Lord’s rejection by the Jews pressed upon Him He announced “for where two or three are gathered together unto My Name there am I in the midst of them” —Mat. 18:20. This is, in a sense, the new center on earth—the Lord Jesus in the midst of His own, as we see in John 20. There the doors were shut where the disciples were assembled for fear of the Jews and Jesus came and stood in the midst and said unto them “Peace be unto you!” Having said this, He showed them His hands and His side. This made the disciples glad, when they saw the Lord. Now this is exceedingly blessed unless we start Judaizing it into an earthly center to replace the old earthly center—Jerusalem. That was the sin of the Church after the first century and led to the establishment of the devil’s earthly center—Rome. Let us then be clear on this cardinal truth that the new center is heaven where Jesus is. No present enjoyment of the Lord’s presence with us during the Church’s stay on earth in any way sets aside the parallel truth that we worship in heaven, although on the earth, for we are a heavenly people. We worship inside the veil—the holiest of all—Heb. 10:19-22. As well, we are blessed “with all spiritual blessings in heavenly places in Christ” —Eph. 1:3.

Two Views of the Holy Spirit’s Presence on Earth

With the day of Pentecost fully come the Holy Spirit descends from heaven since Jesus has gone on high. Before the cross Jesus had said that He would come—John 14—and again before His ascension—1:8. Our second chapter gives us two views of the Holy Spirit’s presence down here.

. . . The Holy Spirit in Relation to the World—Three signs are given us to signify the character of the Holy Spirit’s work in the world. First there is a mighty rushing wind which filled all the house. This signifies the Spirit as the Agent of the new birth under Christianity as formerly in all God’s previous ways with man—read John 3. When the Lord revealed this truth to Nicodemus His people were under the law. Now under grace the Spirit’s work in this connection abides the same. But if a man is to be born again now he must hear the gospel. So the next two signs reveal its content. The parted tongues as of fire speak of one characteristic of the gospel—judgment on all men who refuse to believe. The tongues are as of fire because God is intolerant of evil; they are parted because He will make no distinction between the sins of Jew or Gentile— “tribulation and anguish upon every soul of man that doeth evil, of the Jew first, and also of the Gentile” —Rom. 2:9. “For our God is a consuming fire” —Heb. 11:29. The other characteristic of the gospel is the blessing on all men who will believe. They began to speak “with other tongues.” Every man heard them speak in his own language the wonderful works of God. This opened the door for Peter’s first sermon and the salvation of “about three thousand souls” in one day. What a contrast to what the law did for Israel— “and there fell of the people that day about three thousand men” —Ex. 32:28. But the wonderful message of the gospel could not be confined to Israel—which explains the many tongues—a foreshadowing of the moment when the gospel would be universally proclaimed. How could it be otherwise, coming as it does from the heart of a God who so loved the world as to give His only begotten Son?

. . . The Holy Spirit in Relation to the Church—The Church was formed on the day of Pentecost by the corporate action of the Holy Spirit in uniting Christ, the Head of His body the Church—Eph. 1:22, 23—to His members below—Eph. 5:30. We must not confuse the Church in its present divided state with the Church as God sees it, in which only born again believers in the Lord Jesus Christ have any part. In God’s viewpoint every believer has a part to play in the workings of that one body—1 Cor. 12:12-27—just as our hands, feet, etc. play a part in the workings of our natural bodies, which provide the Apostle’s figure. The Holy Spirit is the link we have with Christ, our glorified Head in heaven. His descent at Pentecost fulfilled the Lord’s words— “ye shall be baptized with the Holy Spirit not many days hence” —1:5. This happened only once—on the day of Pentecost. The baptism of the Spirit refers to His descent to earth to unite Christ in glory to His members in this world. Since the Holy Spirit is still in this world—in our bodies—1 Cor. 6:19—and in the Church—Rev. 2:7, 11, 17, 23 etc. how could there be more than one baptism of the Spirit? But perhaps you say what is meant then by the Scripture “for by one Spirit are we all baptized into one body” —1 Cor. 12:13. Well, suppose that two hundred years ago a great soldier founded a famous regiment and gave it a name. It was formed in a certain place and at a certain time. As it moved about in peace time it might enlarge its enlistment in different towns. As time passed its ranks would be thinned by battle, retirements etc. but new recruits would replace those lost. Each officer or man in the regiment, say one hundred years after its founding, would remain a living link with the dead soldiers of the past, and be as much a member of the regiment as they. So is it with the baptism of the Spirit.

This is the doctrine which Paul unfolded later. But the action came first, the understanding of it later. This is typically the pattern followed in Acts— “all that Jesus began both to do and teach” —1:1—given to us at the beginning.

“To the Jew First”

Observe that they spoke “with other tongues as the Spirit gave them utterance” —verse 4—in the house first. Afterwards, when this became general knowledge, “the multitude came together, and were confounded, because every man heard them speak in his own language” —v6. The multitude would indeed be a great one, the temple area itself being able to accommodate vast numbers of people at feast times—Jews from the parts mentioned in verses 9-11. This produced amazement, doubt and skepticism in the hearers and is the background to Peter’s sermon. Note that Peter is addressing Jews, for the gospel is to the Jew first. The first converts are Jews.

Peter’s Role as an Apostle

The Lord had said to the Apostles “ye shall be witnesses unto Me” 1:8. Peter becomes the first and the foremost of these witnesses, commencing with his preaching to the Jews—2:14—to the end. In the Acts his ministry runs a set course after which Paul takes over. Indeed the Book of Acts can roughly be divided into Peter from 2:14 on, to Paul Chapter 13 to the end. Partly this is because the Adam race is comprised of Jew and Gentile, to both of whom the gospel is addressed Peter being the Apostle to the Jews and Paul the Apostle to the Gentiles. Both men were vessels broken by God like Gideon’s pitchers so the light could shine through. Peter was broken by denying Christ after He knew Him; Paul by persecuting Him before he knew Him. Peter received his commission from the Lord on earth; Paul from the same Lord in glory. Granting all this there is still another reason for the early prominence of Peter and the subsequent rise of Paul.

The Lord gave Peter the keys of the Kingdom of the heavens see Mat. 16 and also that power of binding and loosing which was later entrusted to the Church, but which was initially vested in Peter. This was grounded on Peter’s confession of Christ as the Son of the living God. The Lord then affirmed that he was Peter a stone, a bit of a rock and on this rock Peter’s confession of Christ as Son of God He would build that Church against which the gates of hades should not prevail. The building of the Church started at Pentecost and is still going on, in spite of Satan’s opposition. We must not, however, confuse the Church and the kingdom of heaven. Men generally do this, picturing Peter as the first Pope on cathedral murals, with keys dangling from his girdle. No, the thought is the delegation of the Lord’s authority to Peter so that both Jews and Gentiles might enter the Kingdom of Heaven. The Lord did not entrust anything vital to Peter or any other man, for He retained the keys of death and hades. The Lord Himself will turn these keys at the end of the kingdom when death and hades are cast into the lake of fire Rev. 20:14 as Peter turned his at the beginning of the kingdom. So it is that Paul’s work could not begin until Peter’s was finished. Peter’s work was administrative in character. It gave practical effect to the breaking down of “the middle wall of partition” Eph. 2:14 which had separated Jew and Gentile. Peter turned the first key to let the Jews in at Pentecost; the second key to admit Cornelius and the other Gentiles. Pentecost was in “the house” Joppa by “the sea side” well known figures of Israel and the nations respectively.

Peter and John seem associated at the beginning as later Paul and Barnabas. But the two apostles who tower above the others so that they virtually divide the book are Peter and Paul, with Stephen the bridge between them.

Peter Preaches With Power

Peter rises and refutes the baseless charge that those who spoke by the Holy Spirit are drunk. He refers them to their own prophet Joel just as Paul later refers the Greeks to their own poet Aratus when he is called a babbler 17:18. Peter is associated with the eleven in his preaching; he does not stand alone v. 14. Although Peter is first to confess Christ as Son of God it is left to Paul to “preach Jesus in the synagogues that He is the Son of God” 9:20. Peter, being the Apostle to the Jews, presents Him as the Messiah they have rejected and slain, and whom God has raised up. Thus their controversy is with God. Peter’s preaching is a continuation of the Lord’s closing words in Luke’s gospel “thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day, and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things” Luke 24:46-48.

Peter does not claim that Joel’s prophecy is fulfilled, but rather “this is that which was spoken by the prophet Joel.” It is simply the character of things, for the Jews and Jerusalem are prominent in Joel’s prophecy, which has yet to be fulfilled.

Peter next branches out from the narrow ground of the Jews and Jerusalem to the much broader one of “men of Israel” v. 22. He demonstrates their common guilt by their treatment of their Messiah. He quotes Ps. 16 as proof of the Messiah’s confidence in God in life, death and resurrection, for these things applied to Him and not to the Psalmist. To prove this he points to David’s sepulcher, for he is dead and buried. David didn’t rise from the dead but their Messiah did, of whom David wrote. Peter says “He... spake of the resurrection of Christ” etc. v. 31. So the history of what happened to Jesus agreed with David’s prophecy. Peter makes his case iron clad by quoting yet another Psalm “the LORD said unto my Lord, sit thou at my right hand, until I make thine enemies thy footstool” Ps. 110:1. David never ascended to heaven but Christ did, so here is further proof that David was prophesying of Christ and not writing of himself. Notice the dual proof as to Christ resurrection (Ps. 16) and ascension (Ps. 110).

The proof is so perfect that the godly Jews break down. Think of it their God has reversed their decision by making that same Jesus whom they crucified, both Lord and Christ. So the Messiah they were looking for is gone and with Him the hope of Israel. No wonder they are pricked in their hearts and exclaim “what shall we do?” Peter tells them and about three thousand souls are saved.

My wife’s grandfather, who was a preacher in the pioneer days of Canada, had a pungent comment on Peter’s preaching at Pentecost. He used to say that at the beginning one sermon saved three thousand souls because the Holy Spirit was in it, but that now it takes three thousand sermons to save one soul. This is ever true, for “it is the Spirit that quickeneth, the flesh profiteth nothing” John 6:63.

Appendix A to Chapter 2: The Feasts of the Lord

Read Leviticus 23

These feasts are for the Jews and so relate to earthly happenings. There are seven of them. The first three are the Sabbath, the Passover, and the Feast of Unleavened Bread. The last four are all introduced by the expression “and the Lord spake unto Moses saying.” These are the Feast of First-Fruits (also called the Feast of Weeks), the Feast of Trumpets, the Feast of Atonement, and the Feast of Tabernacles.

The Sabbath

This was Israel’s great link with God, just as ours is the first day of the week. The Sabbath refers back to God resting in creation on the seventh day. “Remember the Sabbath day to keep it holy” Ex. 20:8. On that day Israel should rest as the type of the rest of God to come in this world in Christ’s millennial kingdom.

The Passover

This is next because there could be no rest no Sabbath until sin was put away before God. “Christ our Passover is sacrificed for us therefore let us keep the feast” 1 Cor. 5:7, 8. The Passover Lamb was a type of Christ it must be without blemish as Christ was, and killed in the evening of the fourth day. So God has given us four gospels showing the perfection of His Lamb. In the evening at the end of each gospel the Lamb is slain. The blood of the Passover Lamb shelters the sinner from God’s wrath “when I see the blood I will pass over you” Ex. 12:13.

The Feast of Unleavened Bread

This was a secondary feast, connected with the Passover. It typifies believers feeding on the unleavened (that is sinless) perfection of Christ. Leaven, like yeast in bread, puffs up. We find no leaven of malice and wickedness in Him.

The Feast of First Fruits (or Feast of Weeks)

This is the feast which concerns us most in our study of Acts and we must understand it thoroughly.

On the morrow after the Sabbath the priest was to wave a sheaf of the firstfruits of Israel’s harvest before the Lord Lev. 23:10, 11. This is Christ in resurrection, typically. He rose from the dead on “the morrow after the Sabbath.” “Christ the firstfruits” writes the Apostle “afterward those who are Christ’s at His coming” —1 Cor. 15:23. The waving of the sheaf of firstfruits was before the Lord as a figure of Christ risen in resurrection after having perfectly offered Himself to God. In Acts this is the beginning of the forty days the Lord Jesus spent on earth after His resurrection. From this time (in figure the resurrection of Christ) a count must be made “and ye shall count unto you from the morrow after the Sabbath, from the day that ye brought the sheaf of the wave offering, seven Sabbaths shall be complete. Even unto the morrow after the seventh Sabbath shall ye number fifty days and ye shall offer a new meal offering unto the Lord.” Now Pentecost means fifty. We know that the Lord Jesus spent forty days on this earth in resurrection 1:3 so that He was ten days in heaven before “the day of Pentecost was fully come.”

Only then could there be a new meal offering, which consisted of two wave loaves of fine flour baked with leaven. This is the Church. “Baked with leaven” is in contrast to the sheaf of firstfruits. “In Him (Christ) is no sin” 1 Jo. 3:5. Not so with us. We are “baked with leaven” that is God notes sin in the Church from its very formation. This recalls a story told to the writer by an old friend. A man once called on his grandfather to tell him that it was possible to live a completely sinless life. “I have never sinned” the man said. My friend’s grandfather replied, “I know nothing about your past life, but I know you are sinning now” and quoted 1 Jo. 1:8 to him.

To summarize, the Feast of First Fruits or Weeks gives us first Christ in resurrection perfect then fifty days after the day of Pentecost the formation of the Church, but a Church in which the workings of leaven (sin) are noted in the type.

The Feast of Trumpets

This is a type of the national awakening of Israel after the Church period. It was upon the re-appearance of the moon (Israel). The trumpet is blown in the new moon, on the solemn feast day cf. Ps. 81:3.

The Day of Atonement

Israel being summoned to repentance and national awakening must afflict their souls and recognize their great guilt in crucifying their Messiah Zech. 12.

The rites to be performed on the Day of Atonement are found in Leviticus 16. While space does not permit comment on them verse 17 should be noted. Aaron is alone in the holy place. He makes atonement for himself, then (as a type of Christ) for His household (the Church) and for all the congregation of Israel. This is our position, identified with the True Aaron. When Aaron goes out it is to take up the question of Israel’s sin in the two goats. But long before this, when Aaron went in, we were identified with the bullock Aaron offered for His house v. 6.

The Feast of Tabernacles

With one exception Deut. 16:8 this alone is called a solemn assembly that is day of restraint. It was the great final feast of the year as indeed it will be for Israel. It was at this feast that the Lord’s brethren prompted Him to show Himself to the world, but His time was not yet come.

Since it was the final assembly of the whole congregation of Israel, all born Israelites were to dwell in booths to commemorate the beginning of their history. They were to remember that they had dwelt in booths as pilgrims in the desert at the beginning of Jehovah’s ways with them. The Feast of Tabernacles awaits its complete fulfillment in a coming day after all God’s ways with His ancient people Israel are over, and they enter into earthly rest.

Chapter 3: The Lame Man at the Beautiful Gate of the Temple

(Suggested Reading: Chapter 2:42-47; Chapter 3:1-26)

About three thousand souls were added to the original company of “about an hundred and twenty brethren” —1:5—following Peter’s first sermon. They were baptized—a dread step for a Jew. To this day when an Orthodox Jew is baptized his family considers him dead which of course is truly the case as to everything we walk in before. But all life is in the Son of God and this was soon manifested in their walk. “They continued steadfastly in the Apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.” At this early date “breaking of bread” included not only the Lord’s Supper but the “agape” or love feast—Jude 12—which preceded it. The misconduct of the Corinthians caused Paul to separate the two later. “Prayers” were those which preceded and followed the Lord’s Supper—not prayer meetings.1 They shared their possessions, praised God and were in favor with all the people. Additional conversions took place. Yet these early Christians are definitely Jewish in their outlook. While they embrace Christianity they retain a link with Judaism, worshipping and offering sacrifices in the Temple.

Appendix “A” following will familiarize the reader with the enormous buildings of the Temple at Jerusalem.

The Hour of Prayer

The ninth hour—the hour of prayer to a Jew, finds Peter and John going up together to the Temple. Now the Christian prayer meeting was characterized by power for “when they had prayed the place was shaken where they were assembled together” —4:31. Here at the very entrance to the Temple, at its beautiful gate we find powerlessness. The lame man there was a fitting picture of the Jewish system. This man, lame from birth, was carried and laid every day at the gold covered “Beautiful” gate of the Temple to beg from those who were going into the Temple.

Peter and John, as true followers of their rejected Master, who once said ‘show Me a penny’—for He had none—had neither silver nor gold for the lame man. Silver and gold are intimately connected with the temples and cathedrals of man. But the recipients of silver and gold are lame from their mother’s womb, and need the new birth if they are to enter in and worship God. Such must listen to Peter and John and will truly receive something from them. Then Peter said “such as I have I give you.” Oh to have Christ to give to others! Perhaps Peter was thinking of this incident when he wrote later “ye were not redeemed with corruptible things as silver and gold, from your vain lifestyle received by tradition from your fathers, but with the precious blood of Christ, as of a Lamb without blemish and without spot” —1 Pet. 1:18, 19. And so Peter said “in the Name of Jesus of Nazareth” that was the Name above His cross—‘Jesus of Nazareth the King of the Jews’— “rise up and walk” —3:6 “And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God. And all the people saw him walking and praising God” —vs 8, 9.

The man was well known because everyone entering this main gate had to pass by him. Unknown to those who did, their condition was just as bad as his. They are attracted to the man on whom the sign was performed and so open the way for Peter’s testimony to the source of the power. There he preaches in the temple, this Galillean fisherman, scorned by the doctors of the law but strengthened by God to stand for Him in the lofty grandeur of those colossal buildings towering above him. “Ye denied the Holy One and the Just” he says. Is there no finger pointed at Peter to say “why Peter that is what you did yourself.” Not when a man is truly restored to the service of God. “Who shall lay anything to the charge of God’s elect? It is God who justifieth. Who is he that condemneth?” —Rom. 8:33, 34.

Peter begins his preaching with the remark that the God of their fathers had glorified His Servant Jesus although they had delivered Him to a Gentile Governor who was reluctant to crucify Him. But they insisted, choosing Barabbas a murderer. They had killed the Prince of life, but the Apostles were witnesses that God raised Him from the dead. It was His Name, through faith in his name, that the lame man had been healed.

After demonstrating their guilt Peter attributes it to a sin of ignorance, as the Lord did on the cross— “Father forgive them, for they know not what they do” —Luke 23:34. There was forgiveness for a sin of ignorance under the law, as they well knew. Besides, the death of Christ was determined beforehand by God—v. 18. Caiaphas, who was high priest when the Lord raised Lazarus, had said “ye know nothing at all, nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not” —John 11:49, 50. They are told to repent therefore and be converted that their sins may be blotted out.

From this point on the message takes on a peculiarly Jewish flavor—not that what was already said was not Jewish—but the appeal is an unique one. They are told that if they repent etc. God “shall send Jesus Christ, who before was preached to you.” Now while God knew they would not repent, this was a genuine offer to the nation—to send the Lord back to them. The offer was good until they stoned Stephen. God did not break with the nation until they broke with Him. True they had said to His Son “Away with this Man—crucify Him.” But would they still reject Him after God had reversed their judgment by glorifying Him in heaven? Yes, they would. “His citizens hated Him, and sent a message after Him, saying we will not have this Man to reign over us.” They delivered this message by stoning Stephen.

Peter closes by telling them that “to you first God, having raised up His Son Jesus, sent Him to bless you, in turning away every one of you from his iniquities.” This was the purpose of the sign. A sign is a special miracle to convince man that God is behind the act and to make him investigate it to find out what God wants to teach him. For example in John’s gospel there are no “miracles” —if we read the original carefully—only signs. That is because John is the Gospel of the Son of God, and the signs in that gospel are witnesses to that truth. So in John 5 the Lord heals an impotent man—here at the beautiful gate of the Temple His apostles heal a man born lame. The link is a common witness to the truth that Jesus is the Son of God and it is He alone who can heal—and the power of His Name. So in 4:30— “and that signs and wonders take place through the Name of Thy holy servant Jesus.”

The important thing is that the message is understood and believed. Peter’s preaching is cut short at eventide, but not before it has served its purpose. Unknown to his persecutors it is really eventide for them. God will not permit man to stop the blessing of his fellows. Notice how the work of grace flourishes in spite of opposition. The work begins with prayer in an upper room where one hundred and twenty are assembled. To these are added three thousand souls following Peter’s first sermon. In Chapter 4 the total has grown to about five thousand—see 4:4.

Appendix A to Chapter 3: The Temple at Jerusalem

When Nebuchadnezzar destroyed Solomon’s Temple, he left standing the huge retaining and perimeter walls which fenced off the Temple and its worshippers from the gaze of the idle or curious. Zerubbabel rebuilt the Temple within these confines. By Herod’s time much restoration was needed. Herod restored it beyond the grandeur of Solomon’s buildings, but the moral glories of Solomon’s Temple were gone. The Urim and Thummim were no more, the fire from heaven on the altar was extinct, there was no glory of Jehovah to fill the house—2 Chron 7:1. Even the privacy its walls were designed to provide was swept away by the Roman fortress of Antonia which overshadowed it.

Herod’s Temple—The Restoration at the Time of Our Lord

But as men saw it, Herod’s Temple was one of the wonders of their world. So huge was its area that it could accommodate 210,000 worshippers at one time. One of the disciples said to the Lord “Master, see what manner of stones, and what buildings are here!” What manner of stones were there indeed! Excavators have found stones weighing more than 100 tons. And what buildings were there! The natural rock was levelled at enormous cost into an artificial plateau—a square of more than 1000 feet. Superimposed on this were a number of courts with their specialized buildings which, beginning at the Eastern end, rose to succeedingly higher levels up to the porch which led into the holy place. The courts were interconnected by flights of stairs, but passage from one court to the next higher one was often prohibited. These restrictions led to confusing names being given to two of the courts.1

The Outer Approaches of the Temple “The Court of the Gentiles”

The Temple was so designed that approach by road led into the so-called “Court of the Gentiles” —a misleading name since it could be entered by both Jews and Gentiles who behaved properly. It was an enormous area paved with variegated marble, which surrounded the Temple on every side. Around the outer enclosure of this court were double rows of Corinthian pillars in matching marble, 37.5 feet high, roofed on top to form colonnades. Seats and benches were located along the colonnades for the comfort of worshippers. Here the Lord would be found by His parents, disputing with the doctors, and later teaching the people. Here too the early Christians met. In the court itself the money changers set up the tables which the Lord overthrew.

Entering “The Court of the Women”

The Temple area proper was entered by climbing twelve steps at the top of which was a terrace. From the terrace one entered “the Court of the Women” by “the Beautiful gate of the Temple” —the principal entrance to the Temple. It faced East. Its double doors were so massive that it took twenty men to open or close them. It was made of expensive Corinthian bronze and embellished profusely with ornamentation. The Court of the Women was frequented by Jews of both sexes. Here were stored the musical instruments for the Temple services. Here too were the chests where the people could throw in money to support the Temple. It was in this Court that the Lord saw the poor widow of Luke 21 giving her two lepta. The most striking feature of the court was the four squares formed of unroofed pillars, situated at each corner. In one square handicapped priests sorted wood to select the best for the altar—in another lepers washed themselves—in another Nazarites performed ceremonials, and in still another oil and wine for the drink offerings was stored.

The Court of Israel and the Court of the Priests

At the end of The Court of the Women were fifteen semi-circular steps providing a platform for the Levites when they sang the fifteen Psalms of Degrees—Psalms 120-134. The steps led to a flat lintel and from there to the narrow strip 16.5 ft long called The Court of Israel. This was a general-purpose room divided by the Gate of Nicanor, which opened onto The Court of the Priests, the real heart of the Temple.

In the Court of the Priests was the altar, the laver, and the principal building containing the Holy Place and the Holy of Holies. This building rested on immense foundations—solid blocks of white marble covered with gold. Josephus said each block measured 67.5 x 9 ft. The building was approached by three steps and a landing, repeated three times. These nine steps and three landings led to a walled in porch, and eventually to the Temple door—the entrance to the Holy Place.

Unclassified

The minutiae in the Temple cover provisions for the priests abodes, to which the Lord alluded in John 14—a dining hall, sanitary arrangements, and also handling the various requirements of a sacrificial form of worship. And then there were special purpose buildings such as the Council Chamber of the Sanhedrin which Edersheim says “was partly built into the Court and partly out on ‘the terrace.’”2 The enormous size of the buildings, the sheer drop of 450 ft from the top of the Royal Porch into Kedron—all this tended to induce awe in the beholders.

How the Temple and Its Requirements
Regulated the Life of the City of Jerusalem

The City and the Temple are so intertwined that a brief word on the City of Jerusalem is in order. It was a pilgrim city, like Mecca to the Mohammedans. Houses had upper rooms for Jews coming to Jerusalem to worship in the Temple. These are always offered rent free. Since Jerusalem was the only place where the Passover could be killed, scrupulous cleanliness was enforced in this city and its marble lined streets. When Ananias and Sapphira died, for example, their bodies were taken away for instant burial, for dead bodies could not remain in the city overnight. Nor, with historic exceptions such as the sepulchre of David, etc. were sepulchers permitted. Vegetable gardens could not be planted, domestic birds could not be kept, nor even furnaces built, so the air would not be polluted.

It is difficult to visualize the vast water requirements of the Temple until we cite one statistic—the 256,500 sacrifices at the Passover Josephus recounts.3 The blood of these sacrifices all had to be washed away with water. An aqueduct 40 miles long fed clear water into several cisterns. One of these, known as the Great Sea, stored 2,000,000 gallons of water normally, and it is thought that its capacity probably exceeded 10,000,000 gallons. Edersheim’s pen has captured the sheer beauty of the Temple . . . “Thus must the ‘golden fane’ have been clearly visible from all parts; the smoke of its sacrifices slowly curling up against the blue Eastern sky, and the music of its services wafted across the busy city, while the sunlight glittered on its gilt roofs, or shone from its pavement of tessellated marble, or threw great shadows on Olivet behind.”4

For all these externals we must write over both the city and its Temple the Lord’s own condemnation— “ye hypocrites, well did Esaias prophesy of you saying—this people draws near to Me with their mouth, and honoreth Me with their lips; but their heart is far from Me” —Mat. 15:7-8. For this was the Temple in which Judas Iscariot threw down the silver he had received from its high priests to betray the One they professed to be worshipping. With foreknowledge of this Jesus pronounced the doom of “these great buildings” — “There shall not be left one stone upon another, that shall not be thrown down” —Mark 13:1, 2.

Chapter 4: Before the Council and Before the Church

(Suggested Reading: Chapter 4:1-31)

When the Lord Jesus was on earth His chief opposition came from the Pharisees; when He returned to glory and became the Head of the Church the chief opposition came from the Sadducees. The Pharisees are ritualists, jealous of the Scriptures, the Temple, the traditions of the fathers; the Sadducees are rationalists and deny the resurrection of the dead. This basic split originates in the natural mind departing from God in opposite directions. It is not therefore, simply something that happened in the past and confined to the Jews. It has left its mark on the Church from the Day of Pentecost to the present.

In the early centuries of Christianity the ritualists held sway. After the Reformation the rationalists took over—the “higher critics” “liberals” or “modernists” —the class of people who deny the inspiration of Scripture. The wind up of this is the “Post Christian world” in which we are living. This is only a phrase for describing the days just before the rapture and God’s judgments on the world. Consequently, these observations will soon become historical. Even so, what is left of the public profession of Christianity is largely rationalist in character.1

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And so that evening the priests, the captain of the temple, and the Sadducees, seize the Apostles and put them in custody until the morning. They must have taken the former lame man away at the same time, judging from verses 10 and 14. After all, his crime was that he was healed! On the morrow they set them all—the Apostles and the lame man—in the midst of a great assembly—Annas the High Priest, Caiaphas, John, Alexander and the high priestly family. The flower of Israel was represented in this body, and no doubt they thought they would overawe the Apostles, who were, in their eyes, merely “unlettered and uninstructed men” —v. 13. Their opening question was “by what power, or by what Name, have you done this?” They were to receive a full answer.

They had questioned the power by which the lame man had been healed. Peter answers the question. He is filled with the Holy Spirit, whose power was in question. This was the power the Lord Jesus used in His life when He went about doing good, for God was with Him. This power had been used for good, not for evil. What man would question the power which could cure a man born lame.

And if they wished to know by what name the man stood before them whole, it was the Name of Jesus of Nazareth—again the title on the cross—for Peter would press home their guilt. God had raised Him from the dead. Then Peter says, “This is the stone which was set at nought by you builders which is become the corner stone.” In this statement Peter introduces a thought he unfolds later in his epistles the thought of the Church as a building under construction—an holy temple unto the Lord. This view of the Church as a building is special to Peter, as the body is to Paul and the bride to John. He had heard the Lord’s words “on this rock I will build My Church.” Peter’s conclusion, then, is “neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.”

Taking Counsel

To Peter’s words there is no answer. They see the man who was healed. He was well known in Jerusalem for he was carried and laid down daily at the beautiful gate of the Temple. Here he is, standing erect before the Sanhedrin—a beggar no more but a son with God’s Son. The accused are told to leave the council chamber so the Sanhedrin can deliberate in secrecy. They have a problem. Many of them are Sadducees. How can they deny the sign which has come to pass through the Apostles’ means. Their decision, given in abbreviated form, is to threaten them. They command them not to speak at all, nor teach, in the Name of Jesus, so that Christianity should spread no further among the people. It is not the people they are concerned with—it is the possible loss of their official positions, which are being challenged. Peter and John remonstrate “whether it is right in the sight of God to listen to you rather than to God, judge ye. For we cannot but speak the things which we have seen and heard.” This is an unqualified rejection of their demands. The Sanhedrin threaten them again, but fearing public opinion release them. Under the circumstances perhaps a stand-off is the best they can hope for, because the people glorify God for what was done.

Settling an Important Principle

When they are free they come “to their own company” and tell them what happened in the Sanhedrin. They want their stand to be known and approved by the Church. As Apostles they remember the Lord’s words— “render therefore to Caesar the things which are Caesar’s; and to God the things which are God’s” —Mat. 22:21. The powers that be are ordained by God but cannot abrogate to themselves the power to set aside the commission the Lord gave to the Apostles to preach the gospel. With this the Assembly is in unanimous agreement. The decision is an important one, for neither prohibition to preach the gospel nor persecution for disobeying secular authorities in this regard has deterred the faithful in the Church since this time. God Himself confirms the decision for “the place was shaken where they were assembled together, and they were all filled with the Holy Spirit and they spoke the Word of God with boldness” —4:31.

Our Fiery Trial

There is a tendency for believers to expect justice in the affairs of this life and to be puzzled when they do not receive it. But this is a world of injustice which does not recognize or act on Christian principles. Peter’s ministry guards us from expecting anything from this world but persecution. What he writes is from his own experience— “beloved think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you, but rejoice, inasmuch as ye are partakers of Christ’s sufferings, that, when His glory shall be revealed, ye may be glad also with exceeding joy” —1 Pet. 4:12, 13.

Chapter 5: The Love of Money

(Suggested Reading: Joshua 6 & 7; Acts 4:32-37, 5:1-16; 6:1-6; 8:9-24)

Martin Luther, sensing himself under attack, once threw an inkpot at the devil. This was not an act of fanaticism but a keener appreciation of the real opposition of our foe than most believers demonstrate. “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” —Eph. 6:12. This Scripture unmasks the real source of the opposition to the early Church. Satan was behind the arrest of the Apostles, and the effort to stop the preaching of the gospel. When he failed he simply shifted his tactics. Unsuccessful in the world his next attempt was to bore within the Church. He cannot reach our new nature, that eternal life we have received from God. But he can reach our old fallen nature if we are not watchful and prayerful. This he did with Ananias and Sapphira. The principle involved here—the love of money—is so important to us spiritually that we must trace it to its source in the book of Joshua and then return to Acts.

Jericho and Achan’s Sin

The last reference to money in the New Testament, summarizing as it does the teaching of the Word on the subject, is full of meaning “for the love of money is the root of every evil” —1 Tim. 6:10. The Scripture does not say that money is the root of every evil. Barnabas used it in the Lord’s work—4:36, 37, as many have done since. But the love of money is the root—the hidden motivator of evil—for the root is underground, suggesting the origin of things and drawing nourishment from the earth. How carefully then the words of Scripture are chosen.

The principles underlying the correct use of money for the believer are given to us on two occasions in the Old Testament. One was when the children of Israel were leaving Egypt; the other when they were entering the promised land. When they left Egypt they “asked of the Egyptians utensils of silver, and utensils of gold, and clothing and they gave to them, and they spoiled the Egyptians” Ex. 12:35, 36. Unquestionably this wealth was used to build the tabernacle in the wilderness. It was not unrighteous to exploit the plagues God had brought on the Egyptians. On the contrary it was payment for the wages out of which they had been defrauded during their time of slavery. Applying this to believers, when we are saved, we also take treasure out of Egypt—always in Scripture a figure of the world. The whole purpose of our education and training in man’s eyes is to build for this world. When we are converted and so leave man’s world, the treasure we represented to man is lost as well as we ourselves. Both should now be used for the Lord.

After the desert journey and the crossing of the Jordan the children of Israel were about to storm Jericho, which guarded the approaches to the land. Spiritually this position was the equivalent of the Church of God before Ananias and Sapphira sinned. New instruction on the use of money was given the children of Israel at this juncture. Jericho and all in it was accursed but, and this is important, all the silver and gold and the vessels of copper and iron were holy to the Lord. They were to come in to the treasury of the Lord. In the case of the early Church contributions were voluntary here all belonged to the treasury of the Lord. This shows that all that we acquire down here belongs to the Lord. The Christian is to manage things that don’t really belong to him. So Jericho fell. The people brought everything into the treasury of the Lord as instructed, except Achan. The parallel now with Ananias and Sapphira becomes striking. Achan hid in his tent a goodly Babylonish garment a figure of the cloak of corrupt worldly respectability and a wedge of gold money divides. He hid them in the earth in his tent that is he kept them out of the treasury of the Lord hoping to dig them out later and appropriate them for his own use. He was discovered and put to death as Ananias and Sapphira also were. These judgments cleared the way for later triumphs in Israel and the Church.

First Love

In the beginning the believers were of one heart and one soul. This unity found expression in seeing that none among them lacked in temporal things. Later on, when decline set in, Paul wrote to Timothy “charge those who are rich in this world that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy. That they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come” 1 Tim. 6:17-19. The need for such exhortations shows how quickly man departed from the freshness of the early conditions, when none said that anything he possessed was his own, but they had all things common. Significantly it was real estate lands and houses the real source of wealth that was sold. The Spirit marks out Barnabas especially in this connection. Disposing of his interests in this world was the start of his spiritual career in the Church, if we may use such an expression. He is in contrast to the rich young man who went away from the Lord when told to sell what he had and give it to the poor. The Lord also told him “and you shall have treasure in heaven and come and follow Me” Mat. 19:16-22. Well, that was too much for the rich young man, and he went away from Jesus. Mark how he went away sorrowful. But Barnabas “having land, sold it, and brought the money, and laid it at the apostles’ feet.” This is easier to read than to do, but it marked his entrance into the path of following Christ. This is the apex of the “first love” period the zenith of the primitive Church’s devotedness to Christ. Up to this point failure has not come in. Only the energy of the Spirit has been demonstrated.

Ananias and Sapphira

Ananias and Sapphira were real believers. We shall meet them in heaven. But what they did was the beginning of the declension of the Church. Ananias, with the full knowledge of his wife, sold a possession and brought part of the sale price to the Apostles, retaining part for himself. Here he duplicated the sin of Achan who hid the goodly Babylonish garment and wedge of gold in his tent instead of bringing them into the treasury of the Lord. But under grace there were no such stringent requirements. Those who sold their possessions did so voluntarily. Peter charges him with that. He could have retained the land and the sale price, but in keeping back part of the sale price he had lied not to men but to God. The secret mover behind all this was Satan. He is only mentioned twice in the Acts—here and in 26:18. Thus he is shown to be the great hidden adversary of the two men whose work, in broad outline, comprises the Acts—Peter and Paul. So Peter says “why has Satan filled your heart?” —the first direct mention of the unseen foe in the Acts. The answer to this question— “Why?” was lack of self-judgment—permitting Satan’s root—the love of money—to find a lodging place in his heart. The love of money displaced the love of Christ and Ananias’ root was, over the centuries, to become a full-grown plant in the professing church. Every evil was to come out of it too—and all in Christ’s name. But of this more later. Certain evils, later to become full blown, can readily be detected in Ananias’ Act. He lied, not to men, but to God. As to lying, the Lord Jesus called Satan a liar and the father of it. But the very division of the sale price, which he denied, spoke more eloquently than his words. The part which he retained spoke of distrust of God. Ananias was really saying that he couldn’t trust God to take care of him through life if he surrendered that part. It spoke of love of self, for he coveted it for the advantages he thought it would confer on him. It spoke of lack of love for his brethren, for if they needed it why was he withholding it? But we could go on. The part which he thought to give to God, had as its basic motive building his reputation in the Church. The fear of God was not before him. How the Lord’s words to the Pharisees, who also were covetous, applied to Ananias— “ye are they who justify yourselves before men, but God knows your hearts, for that which is highly esteemed among men is abomination in the sight of God.”

We have already remarked, however, that Satan is mentioned for the first time in Acts in connection with Ananias and Sapphira. Did he not come in to corrupt God’s first work in the garden in Eden? The Church of the living God is the garden of God—that is, God’s enclosure—where His people are to be kept in suited circumstances away from the world. Well, Satan entered both gardens and brought death in to a scene of life. He corrupted Adam and Eve in Eden; Ananias and Sapphira here. And in both cases he brought death to the man and the woman. It was death by God’s sentence in Eden; by Christ’s Apostle here. The severity of the sentence corresponded with the greatness of the work corrupted at its very beginning in both cases. The Lord had said to Peter “whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven” —Mat. 16:19. Peter’s action of binding Ananias and Sapphira on earth was ratified in heaven. They died for their sins, like Achan and his family. But then there were those whom Peter loosed on earth and so were loosed in heaven. These are the multitudes who believe and are added to the Lord—v. 14.

This blessing did not flow out until the sin of Ananias and Sapphira had been dealt with. Just so Israel could not take Ai until Achan’s sin had been dealt with. Israel could not advance into the promised land, nor the Church make progress in heavenly things, with sin in the midst. Satan’s attempt to overthrow the Assembly at Jerusalem had been thwarted but he had, nevertheless, planted a root that was to spring up in succeeding centuries.

The Widows of the Greek Jews

Writing to the Corinthians Paul says “neither murmur ye, as some of these murmured, and perished by the destroyer” —1 Cor. 10:10. Thus the murmuring of the Greek Jews against the Hebrews can be traced to its real origin—Satan. Money again is the tool he is seeking to use to foment trouble, though the form of the temptation is varied. Money is a necessity to the very poor. In those days, life expectancy was low by modern standards. In Imperial Rome and ancient Greece, for example, life expectancy was a mere median span of 25-30 years. This left many widows. The Jews provided for them through their synagogues, which served as social centers. In Jerusalem there were many synagogues and returning Jews who had lived abroad had their own. Rightly or wrongly these Grecian Jews felt that their own widows were not being equitably treated in the daily ministration.

The matter of Ananias and Sapphira was a sin against God and was dealt with by an Apostle; the matter of the widows of the Greek Jews solely concerned men and could be delegated. So the twelve apostles called the many disciples together and said— “it is not reasonable that we should leave the Word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Spirit and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the Word. And the saying pleased the whole multitude, and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon and Parmenas, and Nicolas a proselyte of Antioch, whom they set before the Apostles, and when they had prayed, they laid their hands on them.” So the difficulty was resolved and the efforts of the enemy once more frustrated. Of the seven men appointed by the Apostles the Holy Spirit draws attention to Stephen. But for the moment we must pass on to another attempt by Satan to overthrow the public testimony by the use of money.

Simon Magus

The temptation Satan used in the case of Ananias and Sapphira and the widows of the Greek Jews was inside the Church. In the case of Simon Magus it was outside, in the world. The believer must move in both circles as he passes through this life and Satan will lose no opportunity to beguile him both inside and outside. This is important. We are not merely reading, in Acts, the history of the early Church, but living lessons for our path through this world. Satan hasn’t changed, and he knows that our fallen flesh hasn’t changed either. But thank God “greater is He who is in you than he who is in the world” 1 John 4:4.

Simon Magus was not a real believer. He believed with his mind i.e. his intelligence convinced him that the miracles of the apostles couldn’t be explained away they were the power of God. But these miracles were done to draw men’s attention to the love of God in sending His Son into the world to save sinners. To be saved one must believe on the Lord Jesus Christ with the heart see Rom. 10:9. Simon Magus had not done this. Consequently he had to say “pray to the Lord for me” because, not being born again, he couldn’t pray himself.

Chapter 6: The Council and the Church Again

(Suggested Reading: Chapter 5:17-42; 6:1-7)

The Apostle Paul writes “the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds; overthrowing reasonings and every high thing that lifts itself up against the knowledge of God” 2 Cor. 10:4. In the record of the Acts so far five thousand “strongholds” have been pulled down but warfare continues against the “high things” in Israel opposed to the knowledge of God. The high priests and rulers of the people are also opposed to the will of God, which the same Apostle connects with the raising of Jesus Christ from among the dead in his Ephesian epistle, and to the exceeding greatness of His power. In mighty energy the Holy Spirit turns to the world, striking at such manifestations of Satan’s power as sickness, unclean spirits, etc. The wrath of the high priest at these workings of God is very great. It is important to see the meaning of these signs. When the Lord Jesus was on earth, He personally worked such works of God. But He returned to heaven and sent the Holy Spirit down. The signs of power in Acts are the proofs that another divine person is present that is the Holy Spirit for sin, disease, and death are inconsistent with the presence of God see Rev. 21:3,4.

It is the power of God, the will of God, the spread of the knowledge of God that the High Priests, Sadducees, and rulers of the people are resisting. They have authority but no power; the apostles power but no authority that man will recognize. When the Lord was on earth it was the chief priests and elders who persuaded the rabble to free Barabbas and destroy Jesus see Mat. 27:20. The chief priests had set guards over His grave. Now the Sadducees, the avowed enemies of the Pharisees, oppose the doctrine of His resurrection. When Christ is in question, men who are enemies will make common cause against Him. Pilate and Herod did too see Luke 23:12.

What agitates them now is the mounting evidence that the Apostles’ work and testimony is of God. If it is of God, why is He not working through them, the official religious leaders of the people? They do not want divine power and authority to pass out of their hands into the hands of others. But they are no longer morally qualified to act for God. Apart from their dreadful blood guilt it is evident that they are instruments not of God, but of Satan. It is not without meaning that Satan took the Lord to the pinnacle of the Temple in the temptation. He knows the seat of his power in the world. On the other hand, God has not disowned the Temple completely even though “their house” will eventually be desolate. But the religious leaders and rulers of the people are only governed by whatever restraint public opinion imposes upon their lusts—see 5:26. Public opinion is now much more favorable to the Apostles than when they had seized them in Chapter 4. Multitudes have been healed in Jerusalem. Not only that but they have streamed into Jerusalem from outlying parts and have been healed and blessed.

The religious leaders do not want to see the Spirit of God working. Having been forced by the evidence to concede that the power with which God is working is faith in the Name of Jesus, fear must have gripped them in the interim between the two councils. This turns to wrath—literally ‘jealousy’ as ‘envy’—against the Apostles. The Council is also infuriated at being charged with the responsibility for Jesus’ death and now it is being taught that God has raised Him from the dead. So the Apostles are put in the common prison—whereas previously Peter and John had only been put in ward —4:3.

The Words of This Life

But it is not the will of God that the blessing to man which the gospel affords should be shut off by their actions. The angel of the Lord opens the prison doors and charges them “go, stand and speak in the Temple to the people all the words of this life.” This they do, early in the morning. The angel’s order told them what to do—the Lord’s example told them how to do it. This is by preaching and teaching. Teaching is prominent in the Acts. Now we cannot teach others unless we ourselves have been taught. Divine instruction comes from being in the presence of the Lord, for He is our Teacher—John 20:16. So the Apostles are qualified teachers of the Word from being in the Lord’s presence when He was on earth—Paul from being in the Lord’s presence in heaven. Their education in divine things came from the supreme source—God Himself. The chief priests, on the other hand, have human instruction but no divine teaching. It was the Lord’s teaching that made the chief priests “the more fierce” before Pilate. And it is reference to the Lord’s teaching with which the Acts opens up— “all things that Jesus began to do and to teach.” The connection between preaching and teaching is often forgotten today. But the Sanhedrin recognized its importance when they commanded the Apostles not to speak at all, nor to teach, in the Name of Jesus. It is rightful disobedience of this edict that brings the Apostles before that body.

The High Priest convenes a meeting of the Council and instructs the Temple police to release the Apostles from prison for trial. But the officers report that “the prison truly found we shut with all safety, and the guards standing outside before the doors: but when we had opened, we found no man within. Now when the High Priest and the Captain of the Temple and the chief priests heard these things, they doubted of them whereunto this would grow. Then came one and told them saying, Behold the men whom ye put in prison are standing in the Temple, and teaching the people” —v. 23-25. What consternation this news brings to the assembly of the wicked!

The Temple and the Prison

Outward beauty characterizes the Temple—its beautiful gate speaks of that—but power characterizes the new life—the prison doors are opened. Yet what a contrast between the Temple, which, even with its limitations is still owned by God, and the prison. The Temple, viewed symbolically, speaks of God’s power—the prison of Satan’s. The veil of the Temple has been rent but because man will not acknowledge who did it, he is like the man at the beautiful gate powerless to go in. He has no power to go in the Temple or go out of the prison. The Apostles have both.

The observant reader cannot fail to notice the emphasis laid throughout these passages on the Temple. God has not given it up as yet. Though Satan has usurped power in it as he does later in the Church, it is still the Temple of God. The emphasis on this is most marked. Peter and John had gone up together to the Temple at the hour of prayer and healed the lame man. Peter then seized the opportunity to preach in the Temple. These signs are given to show that God the Holy Spirit is present and working, and to testify to Israel that God has raised Jesus from among the dead. At this period the gospel is confined to Israel. Peter even said that God would send Jesus back to them if they would repent 3:20. The angel instructed the Apostles when he released them “go, stand and speak in the Temple to the people, all the words of this life” 5:20. And the final triumph is that the Apostles teach and preach daily in the Temple after the Council has done its worst.

Ever eager to stop the work of the Lord, Satan had sought to imprison the channels of divine power. But the great lesson here is that he can no longer do so. The Lord alluded to that when He said, “how can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man? and then he will spoil his house” Mat. 12:29. Satan is the strong man, the Lord Jesus the stronger Man. “From heaven did the Lord behold the earth, to hear the groaning of the prisoner, to loose those that are appointed to death, to declare the Name of the Lord in Zion, and His praise in Jerusalem” Ps. 102:19-21. Some of this may well apply to a future day, but none can deny that it was partially fulfilled in these pristine days of the Assembly of God at Jerusalem.

Peter Before the Sanhedrin

Fearing that if they use force the people will stone them, the Temple police escort the Apostles quietly to the Council. As soon as they are present the High Priest questions them “did we not straitly command you that ye should not teach in this Name? And behold, ye have filled Jerusalem with your doctrine, and intend to bring this Man’s blood upon us” v. 25-28. The famed Sanhedrin of the Jews is in no mood to tolerate any questioning of its authority.

The angel had told the Apostles to preach to the people the words of this life. But the words Peter has for the Council are of a different nature. It is his last appearance before the Sanhedrin. That a man like Peter, a fisherman by trade, can address such a learned body in such impressive surroundings, testifies to the power of God which sustains him. His reply to their accusation is terse. Peter does not tell them to repent as he does the people, although he makes it clear that repentance is open to Israel. The moral state of the Council is in marked contrast to the holy calm of the Apostles before them and is described in Ps. 36:1, 2 “the transgression of the wicked saith within my heart, that there is no fear of God before his eyes. For he flattereth himself in his own eyes, until his iniquities be found to be hateful.”

Peter starts by reminding them that God “the God of our fathers” has raised up Jesus. This is the same Jesus they have slain and hanged on a tree. Thus, God has reversed their decision and they are exposed as His enemies. But He does more than raise Him from the dead. He exalts Him that is He raises Him as Man to the highest height in heaven so that there is a Man in the glory on the throne of God. He is in exactly the same position as David, whose son and Lord He is, after he smote his enemies and ruled in power. Does David seek to destroy the household of Saul, the man who threw a javelin at him and sought his life? No. He says “is there not yet any of the house of Saul, that I may show the kindness of God to him?” 2 Sam 9:3. So the Lord Jesus Christ, the True David, exalted to power far exceeding David’s, is ready to pardon His enemies.

And these enemies have not only sought His life like Saul but taken it. The form of the pardon is made dear too “to give repentance to Israel, and forgiveness of sins.” Peter concludes with a twofold witness to the things he has just brought before them. The Apostles are not only witnesses, but His witnesses, as the Lord had said they should be before His ascension 1:8. The Holy Spirit is the other witness. Peter’s words summarize the testimony of the Apostles; Stephen’s words, at a somewhat later date, will summarize the testimony of the Holy Spirit, by Whom he spoke.

Conviction is not the same as repentance. Convicted of sin they “were cut to the heart, and took counsel to slay them.” Providentially God intervenes, using Gamaliel to thwart their purpose. His motive is not dear. As a Pharisee he may hesitate to condemn men who stand for the doctrine of resurrection in a Council apparently dominated by Sadducees who oppose it. Or it may be natural prudence. At any rate he brings them back to reason. He reminds them that this is not the first time men have been drawn away after leaders who have fomented trouble. Theudas and Judas of Galilee had done just that and where are they now? “and now I say unto you, refrain from these men, and let them alone, for if this counsel or this work be of men, it will come to naught, but if it be of God, ye cannot overthrow it, lest haply ye be found even to fight against God.” This natural wisdom prevails. For Gamaliel is suggesting that the trouble may go away if left alone. Decisions on controversial matters are often avoided by men in organized groups for fear of compromising their positions or authority if the decisions prove wrong.

But in practice they vent their hatred on the Apostles by beating them—the first act of violence so far. The Apostles leave them with bleeding backs, but rejoicing as Paul later does at Philippi. The temper of the Sanhedrin is rising, however. They command them not to speak in the Name of Jesus before they let them go. Sometimes it pleases the Lord to deliver His saints; at other times to let them suffer. Shadrach, Meshach, and Abed-Nego recognized this principle when they refused to worship the golden image. They said to the king— “O Nebuchadnezzar, we are not careful to answer you in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and He will deliver us out of your hand, O King. But if not, be it known to you, O King, that we will not serve your gods, nor worship the golden image which you have set up” —Dan. 3:16-18. In the case of the Apostles there is both deliverance and suffering. The angel of the Lord opens the prison door in the night and brings them out. That is the delivering power of the Lord. On the other hand, the Council has beaten them. They correctly recognize this as identification with their risen Lord. Had He not been scourged? The servant is not above His Master. And so, they leave the Council with backs bleeding no doubt, but “rejoicing that they were counted worthy to suffer shame for His Name” —v. 41. Undeterred they cease not to teach and preach Jesus Christ. This they do in every house and “daily in the Temple.”

The First Office Established in the Church

Defeated in the world, Satan now seeks to sow the seeds of dissension and division in the Church. The murmuring of the Hellenists against the Hebrews can be traced to him. But God merely uses the difficulty to make a new provision for the care of Christ’s sheep.

At first we find all office in the Assembly at Jerusalem vested in the Apostles, who personally perform the duties later entrusted to deacons and elders (note that both Peter and John take the ground of being elders in 1 Pet. 5:1 and 2 John 1:1 respectively). In a broad sense the distinction between the offices of deacon and elder in the early church is simple. The deacon—a word also translated “minister” —is responsible for the material needs of the Church and the elder for the spiritual needs.

The Apostles delegate these offices to others in an orderly and godly fashion, for God is a God of order. The office of deacon is delegated to the Jew first whereas the office of elder is delegated to the Gentile first. This is because the primary needs at Jerusalem are material, not spiritual, whereas the primary needs of the Gentiles are spiritual, not material. To explain this statement, consider the difference in the background of Jew and Gentile. The Apostle Paul writes— “what advantage then hath the Jew—much every way—chiefly because that to them were committed the oracles of God” —Rom. 3:1, 2. The Jews not only know the Holy Scriptures, but they have the Apostles in their midst. The Gentiles, however, will be converted out of pagan darkness . . . not only accustomed to sacrificing to idols but steeped in moral debauchery. This can easily be seen by reading the Corinthian Epistles. Of the Word of God they know nothing. Since the primary needs of the Gentiles are spiritual, elders are chosen first at Lystra and Iconium and Antioch—Gentile cities. True, elders are also mentioned in 11:30—but the official office is an apostolic delegation, and this act is first recorded in Gentile lands.

While God is a God of order, He is also a God of liberty. The offices in the early church are so set up that they neither on the one hand prevent the man holding the office from serving the Lord in other ways, nor on the other hand do they prevent others from doing the work of a deacon where there is no official appointment. Stephen and Philip illustrate this on the one hand—Phoebe on the other. Both Stephen and Philip are deacons and are directly responsible for financial matters—for ensuring equity in the daily ministration to the widow. Yet Stephen is “full of faith and power.” He does great wonders and miracles among the people. Philip is later called “the evangelist” —21:8—which is a gift from the Lord. On the other hand, Phoebe illustrates the use of office without official appointment. She is deaconess (from Greek ‘Diakonos’—a person who acts or waits in service) of the Church at Cenchrae—Rom. 16:1. Not only from the Greek word chosen but also from Scripture we know that she does not have an official appointment, for Paul writes as to the office— “let the deacons be husbands of one wife, conducting their children and their own houses well” —1 Tim. 3:12. How many believers there are at Cenchrae we do not know. All we know is that Phoebe is a qualified person who takes care of the simple but important practical needs of the Assembly in that seaport town. We may perhaps picture her arranging the room where they meet, purchasing bread and wine, spreading the table, counting the collection, looking after the ‘love feast’ the early Christians enjoyed together, caring for scrolls of Scripture, or collecting food and clothes for the poor. Actually, we cannot be certain what she did but whatever it was the Lord was uppermost in her life. We all owe much to those who have followed her example. If an Apostle commended faithful work, it should not go unnoticed in our day.

The features of the deacon’s moral character are given to us in 1 Tim. 3:8-10— “grave, not double-tongued, not given to much wine, not seeking gain by base means, holding the mystery of the faith in a pure conscience. And let these be first proved, then let them minister.” It is written also “he that is faithful in that which is least is faithful also in much” —Luke 16:10. He may desire the office of an elder later, like other godly men —1 Tim. 3:1—but must first prove himself in the office committed to him. This Stephen does. It is noteworthy that it is not an Apostle who first lays down his life for Christ, but Stephen, a lowly deacon. Peter, an Apostle, boasts that he will lay down his life for the Lord’s sake; Stephen, who makes no claims, is the first to do so. Again, the reader’s attention is directed to the beginning of the Book of Acts— “all that Jesus began to do and teach.” Acts is the book of doing. Teaching comes later . . . in the epistles.

A beautiful picture of the workings of grace is given to us in the choice of “the seven” as Scripture calls the “seven men of honest report, full of the Holy Spirit and wisdom.” Their names are all Grecian. But you say wasn’t it the Grecian Jews who were complaining? The Hebrew Jews will be outvoted! But if you are an honest man, full of the Holy Spirit and wisdom you will never even entertain the thought of being unjust in the Church of God. How beautiful are the springs of first love! May the gracious Lord lead us back to drink of them.

Chapter 7: Stephen-The Witness of the Holy Spirit to the Council

(Suggested Reading: Chapter 6:8-15; Chapter 7)

The beautiful Christ-like character of Stephen now comes before us. Nearly twenty centuries have rolled by, the generations have come and gone, but this man, unknown to the world, is yet well known to God and to the saints. He being dead yet speaks. The man who serves the world is soon forgotten. Read Hebrews 11 and see how God never forgets those who serve Him—whose names are written in the book of life.

Stephen was one of seven men of God chosen by the people “whom they set before the Apostles, and having prayed, they laid their hands on them” —6:6. He is further singled out by being mentioned first among the seven, and called “a man full of faith and of the Holy Spirit.” This faith soon finds a practical outlet— “and Stephen, full of faith and power, did great wonders and miracles among the people.” It is for doing these good deeds that Stephen is brought before the Council, just as it was for doing a good deed on the lame man that Peter and John were brought before the Council. But there is a difference. The Sanhedrin itself had arrested the Apostles; here the opposition arises at lower levels of society—in the synagogues. Thus all Jewish society unites to show its hatred of the Name of Christ. It is not Stephen they hate but Christ shining out through Stephen. When the Lord was on earth He said to the Jews— “many good works have I showed you from My Father; for which of those works do ye stone Me?” John 10:32. The same Jews are about to stone Stephen for working the works of God. Furthermore they clearly demonstrate that they are of their father the devil for the Lord said “he is a liar and the father of it” —John 8:44. For they hire men to commit perjury, bringing false accusations against Stephen when they find “they were not able to resist the wisdom and the Spirit by which he spake.” The Spirit by which he spake was the Holy Spirit.

The Accusations Against Stephen

Two sets of false accusations are levelled against Stephen. The first accusations are designed to stir up the people so he can be seized and brought to the Council. The second accusations are the formal charges laid before the Council.

The first accusations speak for themselves— “we have heard him speak blasphemous words against Moses, and God.” Note the order here—Moses first, then God. These are rabble rousing words, not supported by facts. But the accusations serve their purpose— “they stirred up the people, and the elders and the scribes, and came upon him, and caught him, and brought him to the Council.” The men who do this work are hired to commit perjury. They seem to be distinct from the men who level the accusations before the Council.

The accusations before the Council form the basis of Stephen’s unjust trial. The Holy Spirit describes them thus— “for we have heard him saying that this Jesus the Nazarean shall destroy this place and change the customs which Moses taught us.” What a past master of deceit Satan is. The first accusations are specifically designed to foment unrest amongst the people, and the elders and the scribes. The second accusations are aimed at those who have a vested interest in “this holy place” and are already trembling at the way Christianity is threatening it. Since the High Priest is the president of the Sanhedrin Stephen’s trial opens with the High Priest’s words— “are these things then so?” He is inviting Stephen to plead guilty or defend himself.

Stephen’s Defense

The attention of the Council is fixed on Stephen, whose face is as the face of an angel—the outward expression of Who is within, for he is filled with the Holy Spirit. Unlike the false witnesses who put Moses before God, Stephen starts with God—the God of glory. He asks them to listen to him at the start of his address but at the end they stop their ears so they cannot hear him. Then he prays to the Lord who does hear him. His prayer “Lord, lay not this sin to their charge” is answered later when God saves one of his murderers—Saul of Tarsus.

Stephen’s opening thrust is that any blessing they had came from God, not from or through them or their fathers. It was the God of glory who appeared to their father Abraham. And when, and where? When he was in Mesopotamia before he dwelt in Charan. In other words, he was an idolater. God had to call him out of that. As to the land in which they now dwell God gave him no inheritance in it. Not only that but his seed was under bondage to the Egyptians. It took the strong right arm of the Lord to deliver them from this—they could not do it. Then the patriarchs, moved with envy, sold Joseph into Egypt, as they themselves had delivered Christ to the Gentiles. Even Pilate knew that it was for envy the Jews had delivered Jesus to him—see Mat. 27:18. Thus Stephen disposes of the charge that he spake blasphemous words against the law. This is their history he is reciting. They cannot deny it. And this part of it all took place before the law.

Were they any better under law then? Not if their treatment of Moses, the law giver, was any indication. “He supposed his brethren would have understood how that God by his hand would deliver them: but they understood not” —v. 55. “This Moses whom they refused, saying who made you a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush” —v. 35. Well, after God delivered them out of Egypt, brought them through the Red Sea and into the desert, did they listen to Moses? Not a bit— “to whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt” —v. 39. They worshipped a golden calf, then took up the tabernacle of Moloch, and the star of their god Remphan—v. 43. Thus, it was not Stephen who spoke blasphemous words against Moses, but their fathers. Indeed, the whole thrust of what Stephen is saying is lost if we do not see that he is accusing them of treating Christ as their fathers treated Joseph and Moses. Their fathers had sold Joseph for twenty pieces of silver—Gen. 37:28; they had sold Christ for thirty pieces of silver. Christ was willing to lead them out, but the Scriptures we have just quoted concerning their father’s rejection of Moses apply equally to their rejection of Christ. Christ is now glorified and willing to come back to them, but they will not have Him whom they sold.

Only one more charge remains unanswered now—that Stephen spoke blasphemous words against “this holy place” and that “this Jesus of Nazareth shall destroy this place. So Stephen recites the origin of the Temple. This, rather than the teachings of Abraham and Moses, is the real trust of the nation. Stephen connects the Temple with the Tabernacle. The reason for this is that the house of God is one house in Scripture, regardless of the passage of time or the forms it may take, for it is God’s dwelling place. It starts with the Tabernacle in the desert. Then in the land “Solomon built Him an house.” Regardless of the destruction of that Temple and later reconstructions, the Temple of Stephen’s day is still what it was in the beginning. So, if Stephen says that “this Jesus of Nazareth shall destroy this place” had not He done so before, when they magnified the building but defiled it with their sins, forgetting who dwelt in their midst? How conclusive, then, is his final thrust, destroying the last accusation “but the Most High dwells not in (places) made with hands, as says the prophet, the heaven (is) My throne and the earth the footstool of My feet; what house will ye build Me? saith the Lord, or where is the place of My rest? Has not My hand made all these things?”

Stephen has met all the accusations levied against him. So he turns from the defense to the attack if indeed we can call his vigorous, Spirit-spoken words defense at all. He has already reminded them that God had given the covenant of circumcision to Abraham. Now he points out that only the form of things is important to them for they are uncircumcised in heart and ears and are resisting the Holy Spirit like their fathers before them. They are no different from their fathers whose sad history he has just recounted. If their fathers persecuted and killed the prophets they had betrayed and murdered the Just One of whom Moses said, “a prophet shall the Lord your God raise up unto you of your brethren, like unto me Him shall ye hear.” Finally, they had received the law as ordained by the ministry of angels and had not kept it.

Stephen Sees a Glorified Christ

Rage marks the Council blind rage. It is hatred against God that causes them to gnash their teeth, as those in hell will do later. Stephen has more than answered the High Priest’s opening question “are these things then so?” In contrast to them, Stephen, “full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus, standing on the right hand of God.”

The Council steadfastly look on Stephen and see his face as it had been the face of an angel. Would they know why? It is that Stephen, a man full of the Holy Spirit, looks up steadfastly into heaven, and sees the glory of God and Jesus. Stephen had begun with “the God of glory”; he ends with “the glory of God.” But Jesus is that the “brightness of His glory, and the express image of His Person” Heb. 1:3. Once before God had opened the heavens at the Lord’s baptism in the river Jordan where the Father had said “Thou art My beloved Son in whom I am well pleased.” That opening of the heavens was in the days of the Lord’s flesh. But just as the heavens were opened on that Man in humiliation even so are they opened on that Man in glory. Now the question arises will the Jews who rejected Jesus in His humiliation add sin to sin by rejecting that Man whom God the Father has glorified?

This question is not posed idly. Weight is given to it by Jesus standing. People would grasp the meaning of this long ago more easily than we do now, because in those days a man sat down at leisure and stood to work. Another instance where Scripture assumes that we know this is found in the tabernacle in the wilderness. There were no seats in the tabernacle. Why? Because the work of the priests was never done, the blood of bulls and goats not being able to purge sins. So because Jesus is still standing the implication is clear. Even now He will come back to the nation from the glory if they will have Him. This was Peter’s promise to them in 3:20 “and He shall send Jesus Christ, who before was preached to you.” When they stoned Stephen Jesus sat down figuratively of course. How do we know He sat down that is that He was through with Israel now? Because Scripture says so. Read Rev. 3:21 and you will see that He is seated today on His Father’s throne not His own for He is not ruling yet. The important point is that He is seated now.

Stephen’s Martyrdom

Christ can be seen in Stephen. If it had been otherwise, he would not have been hated. Listen to the Lord’s own words “but His citizens hated Him, and sent a message after Him saying we will not have this Man to reign over us” Luke 19:14. The message they sent after Him that is after He had ascended to the glory, was delivered by the stoning of Stephen. It was when Stephen spoke of Him at the right hand of God that is, the place of power, rule, and authority, that they delivered the message “we will not have This Man to reign over us.” Truly they would acknowledge no king but Caesar.

Stephen’s death has striking parallels with the Lord’s in some respects. Jesus was crucified outside the city; Stephen was stoned outside it. The Lord had delivered His spirit to His Father; Stephen asks the Lord Jesus to receive his spirit. The Lord said, “Father forgive them for they know not what they do” at the cross; Stephen says “Lord, lay not this sin to their charge.” And so “the blood of Thy martyr Stephen was shed” —22:20. It is recorded that devout men carried Stephen to his burial and made great lamentation over him. While godly sorrow is in order when a loved one is taken, it is wrong to lament like that at the funeral of a believer today. But that is because of the greater light we have from the epistles of the man referred to here as Saul, who consented to Stephen’s death. And that in turn is because Stephen prayed for him before he fell asleep in Jesus.

Stephen As the Bridge
Between Judaism and Christianity

The death of Stephen took place in the presence of Saul of Tarsus. On the road to Damascus Saul saw the Man in the glory and his ministry began; when Stephen saw the Man in the glory his ministry ended. But Saul’s time is not yet. Before he can come into the picture, as it were, Peter must turn the other key the Lord gave him. He let the Jews into the kingdom of the heavens at Pentecost—next he must let the Gentiles in at the meeting with Cornelius. The kingdom of the heavens must not be confused with the Church—which will be Paul’s ministry at a later date.

Stephen comes in between the two great Apostles, as a bridge or transition point. Peter was the Apostle to the Jews. But since the Jews are guilty of a double rejection of Christ, the Holy Spirit will now go to the Gentiles. Nor does He wait even for Peter to turn his second key. In the very next chapter Philip preaches to the Samaritans and the Ethiopian eunuch. And that chapter begins with the persecutions of Saul who is soon to be converted and become more prominent than Peter.

Stephen is also a bridge between two centers. Judaism was a worldly religion and had an earthly center—the Temple at Jerusalem. Christianity is heavenly and has a heavenly center—the glory of God and Jesus, whom Stephen saw in the opened heavens. Actually, the Acts is the story of the journey between two earthly centers—Jerusalem and Rome—with the new heavenly center in between largely given up at the end. The Book of Acts commences at Jerusalem which was God’s earthly center at the time. It ends at Rome, which was to become the devil’s earthly center—a masterpiece of counterfeiting.

But it is well to see that the heavens were opened so that Stephen could see the new center—Christ in heavenly glory. This is the great truth that Satan has opposed from the beginning—that the believer has no center in this world at all—be it Jerusalem, Rome, or any other place. We are heavenly men by birth and must not settle down here. May we like Stephen realize our heavenly calling, our heavenly citizenship. Gazing on the glory of the Lord with unveiled face we will then be transformed according to the same image from glory to glory. And one day we shall reach the glory and see His face.

Chapter 8: Philip and the Ethiopian Eunuch

(Suggested Reading: Isaiah 53; Acts 8)

The Jews had once thought highly of the believers who met together in Solomon’s Porch. But as in the case of feeding the multitude with the loaves and fishes, it is no more than a mental assent that God is working. They are relieved that their devils are cast out and their bodies healed. When the time of testing comes their rulers are once again able to manipulate them against the Church as they had previously done against Christ. The Lord had appeared before their Sanhedrin in His humiliation, and again in Stephen, a member of the body of the glorified Man. They will not have Christ either way. The death of Stephen triggers the latest hostility to the believers at Jerusalem, which the governing body is quick to nurture. Saul emerges from this class as a devoted agent of the High Priest. He “ravaged the Church, entering every house and dragging off both men and women delivered them to prison.” Prison leads to death. Many believers lay down their lives for the Lord’s sake in the virulent persecution that arises—26:10.

Saul traces and arrests the believers at Jerusalem with no difficulty because their Christianity is really superimposed upon their Judaism. They are intimately involved in Jewish social and religious life. They go to the Temple and pray there with other Jews—3:1. And since “a great company of the priests were obedient to the faith” —6:7—they unintentionally deny the meaning of the Lord’s Supper by continuing to sacrifice animals. They break bread daily, but they also observe the Passover and other Jewish feasts. They observe the Jewish Sabbath. They keep the law, like other Jews—see 21:20-26, take vows, circumcise their sons and attend the synagogues, which are the social centers of the Jews. That is why Saul desires letters to Damascus to the synagogues “that if he found any of this way, whether they were men or women, he might bring them bound to Jerusalem” —9:2. When Peter addresses the people as “men and brethren” he simply means Jewish brethren and not brethren in the Lord, for he uses the same term for the people in 3:17. But one thing that sets these early believers apart from other Jews is the salutation “the Lord is risen” with which they greet one another. The Lord bears patiently with this mixture of things at Jerusalem, but when Stephen is stoned, He starts to wean them slowly out of Judaism. The persecution which follows Stephen’s death drives these Jewish Christians out of Jerusalem where they are clinging to the law. Away they go to far off towns and preach the gospel. It is not the will of God to confine it to Jerusalem.

Now the account of the commencement of the persecution contains an expression which is easily overlooked— “and they were all scattered abroad throughout the regions of Judea and Samaria except the Apostles.” Why should the Apostles remain in Jerusalem? Various explanations have been given but they all overlook the Lord’s commission to them which others were carrying out— “ye shall be witnesses unto Me both in Jerusalem and in all Judea, and in Samaria, and unto the uttermost part of the earth.” True the Apostles had witnessed in Jerusalem but in Judea and Samaria the witness is from ordinary believers forced to flee out of Jerusalem. That this is the purpose of God is clearly stated in verse 4 “therefore they that were scattered abroad went everywhere preaching the Word.” But the Apostles rightly remained behind in the city which still served as a center out of which the gospel should radiate, even though persecution caused it. Later we find a flourishing Assembly at Jerusalem. The Apostles were its nucleus when it came together and of the resurrection testimony to the City too.

Philip the Evangelist

Stephen is buried and Philip replaces him in the public sphere. Of the twelve Apostles Peter and John are prominent; of the seven deacons Stephen and Philip are prominent. Stephen and Philip are men full of the Holy Spirit, and this shines out in Stephen’s face, which is as the face of an angel—and in Philip’s movements—the Spirit of the Lord caught away Philip . . . but Philip was found at Azotus. Like Christ in so many other ways, Stephen is given the honor of being like Him in death. “Be thou faithful unto death and I will give thee a crown of life” —Rev. 2:10. Stephen’s name means “a crown.” But Philip, in the sovereign ways of God, which we must never question, is spared to live a normal life and raise a family. For the present he leaves Jerusalem with the outbreak of the fierce persecution. The believers are scattered and his service in Jerusalem ends. But he has fulfilled the Apostle’s clear statement to Timothy “those who shall have ministered well obtain for themselves a good degree, and much boldness in the faith which is in Christ Jesus” —1Tim. 3:13. He at once exhibits this great boldness in the faith in Samaria where he preaches Christ to them. Later he is called “Philip the Evangelist.”

The Apostles remain in Jerusalem which was to be the center of their work. God would raise others up to carry out their mandate. The Lord has many servants, and no man is indispensable in His work. Also, He is sovereign in the service He gives to us or allows to come to a close, as we saw with Stephen. The preaching of Philip seems to strengthen this interpretation. He preaches first in Samaria. Then he preaches to the eunuch, who returns to Ethiopia, so that the witness is indeed carried to “the uttermost part of the earth” —in the eyes of the ancients.

A good foundation was laid in Samaria before Philip came there. At the well of Sychar the woman left her waterpot, went into the city and said “come, see a Man, which told me all things that ever I did. Is not this the Christ?” They came and saw and abode with Him—c.f. John 1:39, 46. “And many of the Samaritans of that city believed on Him for the saying of the woman, which testified, He told me all that ever I did. So when the Samaritans were come unto Him, they besought Him that He would tarry with them and He abode there two days. And many more believed because of His own word, and said to the woman, now we believe, not because of thy saying, for we have heard Him ourselves, and know that this is indeed the Christ, the Savior of the world” —John 4:39-42. Because the Samaritans asked Christ to stay with them, unlike the Gadarenes who asked Him to leave, the Lord remembers them. The believers at Jerusalem are scattered into Judea and Samaria. The fields are ready for harvesting. It is a case of Paul preaching, and Apollos watering, but God giving the increase. “There was great joy in that city” and “they preached the gospel in many villages of the Samaritans.” But now, in the midst of this work the angel of the Lord instructs the great evangelist to depart. Why should this be?

Seek and Ye Shall Find

The answer is the value of one soul, one earnest, seeking soul, in the eyes of God. Let us never forget that God does not depend on us though we must depend on God. Dr. W.T.P. Wolston used to tell the story of a man who was saved through a cow! He had given his cow a lump of sugar and it licked his hand in gratitude. Then he remembered a Scripture he learned in boyhood— “the ox knoweth his owner and the ass his master’s crib but . . . My people doth not consider” —Isa. 1:3. Perhaps God had to use the cow because everybody was too busy with other things to bother with this poor farmer. God wants unquestioning obedience from His servants. This He found perfectly in Christ who left Judea to go to Samaria—to reach one soul. Now He finds it in Philip, who has Christ’s life. He leaves Samaria to go after one lone soul, though he does not know that when he goes.

The angel tells him to go toward the South—that is in a general direction South of Jerusalem. In Scripture God always reckons direction from Jerusalem, for that is His center. Thus, in Scripture “the King of the North” and “the King of the South” simply mean the powers North and South of Jerusalem. It is the will of God that the gospel shall spread in a Southerly direction first, and toward the West later, through the Apostle Paul. It is now to go to Ethiopia, the first country mentioned in the Bible which we can identify today—Gen. 2:13. Moses married an Ethiopian woman. Travel routes are open between Ethiopia and Israel in Philip’s day.

What does Philip see when he obeys the angel and goes down from Jerusalem to Gaza, which is desert? Why “a man of Ethiopia, an eunuch of great authority under Candace, queen of the Ethiopians, who had charge of all her treasure, and had come to Jerusalem to worship.” He is returning and sitting in his chariot is reading the prophet Isaiah. This marks the eunuch as a man under exercise, searching for God, as Nicodemus was when he came to Jesus. He knows that Jerusalem is God’s center in the earth and has gone there to worship. “That they may know from the rising of the sun, and from the West, that there is none beside Me, I am the Lord, and there is none else” Isa. 45:6. Israel is the lighthouse of the ancient world although the light is going out. But of this the eunuch is ignorant. Where the heart is right God never leaves people in ignorance. And so we find Philip gazing at the eunuch. And what a contrast there is between the two men.

The Contrast Between Philip and the Ethiopian Eunuch

By nationality the eunuch is of the land of Ethiopia; Philip of the land of Israel. The eunuch is thus a Gentile—Philip a Jew. The eunuch is a black man—but so much so that his skin is noted in Scripture— “can the Ethiopian change his skin or the leopard its spots?” Jer. 13:23; Philip is a white man. Philip is also a normal man, but the Ethiopian is an eunuch, of whom it is written that such cannot come into the congregation of the Lord—Deut. 23:1. The eunuch is a man in power; Philip the servant of a God whose strength is made perfect in weakness. The eunuch serves Queen Candace; Philip serves the King of Kings. The eunuch is the official representative of Queen Candace; Philip is an ambassador for Christ—2 Cor. 5:20. The eunuch is rich, for he rides in a chariot; Philip is poor, and walks. The eunuch is reading the Scriptures but cannot understand them; Philip has the Scriptures written in his heart. The eunuch is a Jewish proselyte; Philip a Christian. The eunuch has travelled to Jerusalem; Philip away from Jerusalem. The eunuch is an educated man, judging not only from his position but his leading question; nothing about Philip suggests a comparable standing.

It is obvious then, that speaking naturally these men have nothing in common. It is equally obvious that they have everything in common once the eunuch accepts Christ. This is the great lesson in these contrasts. Since the Jews have totally rejected their Messiah God is ending the system of exclusive Jewish religious privilege, and sweeping away all barriers, distinctions and vested interests. He demonstrates this by bringing together two completely opposite men in the gospel Philip and the eunuch. In Christianity “there is neither Greek nor Jew, circumcision nor uncircumcision Barbarian, Scythian, bond nor free, but Christ is all, and in all” —Col. 3:11. This truth is now ready for assertion. There is a freshness too, in Philip’s preaching to the eunuch, which we do not find in the stern—but necessary—preaching of Peter and Stephen to the guilty nation. The eunuch is not guilty of the death of Christ. His heart is ready for divine teaching and blessing. And at last God’s heart can be universally revealed in the precious gospel.

Christ the True Solomon

The angel has commanded Philip “go toward the South” —a command which is full of meaning in the light of the past. It was “the Queen of the South” as the Lord called the Queen of Sheba, who came to Jerusalem to test Solomon with difficult questions—1 Ki. 10:1. The eunuch in Acts, representative of the Queen of the South, goes to Jerusalem. But there is no Solomon there to answer his questions. And so God sends Philip to do just that.

Now note the beauty of Scripture. The Queen of Sheba did not visit Solomon until he was at the pinnacle of glory. David his father had subdued his enemies and he reigned in peace and vast prosperity. So much so in fact, that when the Queen of Sheba saw all his glory there was no more spirit in her. But this is exactly the Lord’s position when the eunuch comes to Jerusalem. True He cannot be seen like Solomon, but Stephen has seen Him in all His glory, at the right hand of God, a power and a glory far exceeding Solomon’s.

“Unseen we love Thee; dear Thy Name

But when our eyes behold

With joyful wonder we’ll exclaim

The half had not been told!

“For Thou exceedest all the fame

Our ears have ever heard

How happy we who know Thy Name

And trust Thy faithful Word.”

A Difficulty in Scripture and Its Explanation

The understanding of the Lord’s position at the right hand of God as Stephen saw Him, is vital not only to the understanding of this passage, but to much that Peter does in the Acts. The Lord had said that He would give Peter the keys to the kingdom of the heavens. Peter turned one key at Pentecost and let the Jews in. Later on, he will turn the other key to let Cornelius and the other Gentiles in. But Peter hasn’t done this yet, so immediately a question arises. Aren’t the Samaritans to whom Philip preached Gentiles? Isn’t the Ethiopian a Gentile? Most assuredly. How then can they enter the kingdom of the heavens before Peter turns his second key to let them in? For our baptism admits us not only to the kingdom of the heavens but to all the blessings of Christianity, just as it shuts us off from what we were formerly identified with.

The answer to the difficulty is that Peter is acting in an official administrative capacity, but that does not prevent the Holy Spirit, who is God, and completely sovereign, from admitting Gentiles before Peter acts. Man always lags behind God in his understanding of God’s ways, and Peter is no exception. It takes a vision to move him away from his Jewish thinking, and even then, he argues with the Lord. And so, we have the free sovereign action of the Holy Spirit admitting Gentiles to the kingdom of the heavens before Peter turns his second key. An analogy might be helpful. When a bridge is under construction the workmen use it long before it is officially opened. They must be free to move building materials back and forth to do their work. Then the day comes when the bridge is to be officially opened. Some dignitary arrives and performs a ceremony, or makes a speech, declaring the bridge open. But in actual practice this is not the first time it was used.

The great truth of the kingdom of the heavens is best understood by reading Ephesians 1. It is that all believers, be they Jew or Gentile, are seated in heavenly places in Christ.

The Conversion of the Eunuch

As his chariot is being driven along the desert, the eunuch is reading the Scriptures out loud the ancient way of reading. Because he is concentrating on reading, he does not see Philip, and so does not halt the chariot for him. “Then the Spirit said to Philip, Approach and accompany this chariot.” Note that it is not the Lord but the Spirit Himself who says these words, indicating the importance of the eunuch’s conversion in His eyes. Philip runs, hears him read the prophet Isaiah and asks him if he understands what he is reading. The eunuch says “How can I, except some man should guide me?” At this point he asks Philip to come up and sit beside him. Philip does, and the chariot continues on. There are no introductions. The eunuch does not ask Philip if he wants to travel in his direction. There is a common desire to help and receive help from the Word of God, and that is enough.

The eunuch says “Tell me, of whom speaks the prophet this? Of himself or of some other man?” He must have posed this question to the rabbis at Jerusalem and come back confused. For, at this time, they have a mixed teaching as to Isa. 52:13 is who the servant in Isa. 52:13 is.1 Is the servant Isaiah as some rabbis teach or some other man the expected Messiah perhaps? Others teach that the servant is the nation of Israel. No wonder he is confused. Since the rabbis have rejected Christ, they cannot see in Him Jehovah’s servant. Philip does not bother to refute their teachings. The truth that Jesus was Jehovah’s servant has been proclaimed in the world by Peter 3:13; 3:26 and confirmed and stated in the Church 4:27, 30. Instead he begins at the same Scripture and announces the glad tidings of Jesus to him.

The Servant of Jehovah

Philip preaches the gospel to the eunuch from the fifty-third chapter of Isaiah, which really begins with the thirteenth verse of the fifty-second chapter. A brief summary of the teaching in this passage of Scripture might prove helpful to the reader.

The prophet opens with the exclamation “behold, My servant shall deal prudently, He shall be exalted and be lifted up, and be very high.” This corresponds to the position of the Lord Jesus at the right hand of God the One whom Stephen saw. It is therefore the present position of Christ Jehovah’s servant to Philip. Then this position is projected into the future “so shall He astonish many nations kings shall shut their mouths at Him, for what had not been told them shall they see, and what they had not heard shall they consider.” That looks forward to the day of Christ’s power. That the lowly Nazarene should govern the nations with an iron rod will astonish the rulers of this world in a future day Rev. 21:24. How could Jesus have become the unquestioned ruler of this world? Wasn’t He the Man who humbled Himself, and what ruler does that?

This raises two questions “who has believed our report? And to whom has the arm of the Lord been revealed?” While the fifty-third chapter of Isaiah is peculiarly treasured in the heart of every true Christian, in its primary application it is Jewish. It is Israel, restored as God’s people in the millennium, reviewing and lamenting the way their fathers treated the Lord Jesus. Had they, that is their fathers, “believed our report” that is the preaching of the Lord in Israel? Had they recognized the arm of the Lord when, for example, Lazarus was raised from the dead, a work as mighty as the parting of the Red Sea? Alas no, but the Father’s eye was on Him. “For He shall grow up before Him” (that is before God the Father) “as a tender sapling, and as a root out of a dry ground” (Israel barren and worthless) “He has no form or lordliness, and when we see Him, there is no beauty that we should desire Him.” They wanted a Messiah riding a white horse to deliver them from the Romans a David to destroy their enemies. Instead “thy King cometh unto thee, meek and sitting upon an ass, and a colt the foal of an ass” Mat. 21:5 exactly as predicted in Zech. 9:9. But they are blind to this Scripture, seeing no external beauty in the True David, like Jesse and even Samuel before them see 1 Sam. 16:7-13.

The result is that “He is despised and left alone of men a Man of sorrows and acquainted with grief, and like one from whom men hide their faces, despised and we esteemed Him not.” They called Him the carpenter’s son. “How knoweth this Man letters, having never learned?” John 7:15 they said of the One who created the Universe. “Say we not well that Thou art a Samaritan and hast a devil” John 8:48 they said of the One who did everything in His life by the power of the Holy Spirit. “I am a pelican of the wilderness, I am like an owl of the desert I watch, and am as a sparrow alone upon the house top I have eaten ashes like bread, and mingled My drink with weeping My days are like a shadow that declineth, and I am withered like grass” Ps. 102:6-11.

Such was His position. And the Jews in the Lord’s days noted it, and attributed it to God’s displeasure against Him, so far were they removed from His thoughts “we did regard Him stricken, smitten by God and afflicted.” But the godly Jew of the future day knows better, entering into God’s thoughts as to His life v. 2 and here and in subsequent verses as to His death and the reason for it. “But” note that word it is in contrast to the evil thoughts of their fathers “He was wounded for our transgressions, He was bruised for our iniquities, the chastisement of our peace was upon Him, and with His stripes we are healed. All we like sheep have gone astray, we have turned every one to his own way, and the Lord hath laid on Him the iniquity of us all.” In this way Jesus is shown to be Jehovah’s servant obedient unto death, and that the death of the cross.

After these general statements Isaiah turns to the detail of the Lord’s crucifixion. It is at this point that Philip takes up the Scriptures with the eunuch. Philip, by the Spirit, quotes a verse not in Isaiah “in His humiliation His judgment was taken away.” This statement is inserted between His trial and His death and draws our attention to the extreme injustice of the trial and His sensitivities as a perfect Man to the way man treated Him. He was fully aware of what was being accorded Him and the position in which He was placed “Thine own nation and the chief priests have delivered Thee unto me. What hast Thou done?” John 18:35. “As a sheep before her shearers is dumb so He openeth not His mouth” was fulfilled before Pilate “speakest Thou not unto me? Knowest Thou not that I have power to crucify Thee, and have power to release Thee?” John 19:10. The cross follows. The prophet gives no details of it because he has already taken it up as to its necessity and the Lord’s suffering vs 5-6.

Instead he raises a larger question “who shall declare His generation?” The first question “who hath believed our report?” has been answered. Nobody has. The second question “and to whom is the arm of the Lord revealed?” has been answered. It had been revealed to unbelieving Israel. The third question, then, seems even more hopeless to the natural eye “who shall declare His generation? For He was cut off out of the land of the living.” Judas had betrayed Him, Peter had denied Him, they all forsook Him and fled, the nation delivered Him to the Romans. He was crucified, died, and buried. God now puts an end to further humiliation. Verse nine might be better translated ... “And (men) appointed His grave with the wicked, but He was with the rich in His death.” This means that it had been decided to bury the Saviour with the two thieves who had been crucified with Him. A felon’s grave for the Lord of glory! That was their thought. But God interferes, and Joseph of Arimathea a rich man, petitions Pilate for the body of Jesus. So though man wills a criminal’s grave for Him, God sees to it that He is buried in the rich man’s tomb. To a Jew worldly riches are a sign of God’s favor.

That is why, with the mark of God’s approval shown even before His resurrection, the prophet turns to another line the explanation of why the perfect servant of Jehovah had to suffer on the cross “yet it pleased the Lord to bruise Him, He hath put Him to grief, when Thou shalt make His soul an offering for sin.” We will stop here briefly. God had noted in verse 9 His perfect sinless life. He had a body not subject to death like ours, but capable of it. When man then puts Him to death, He is buried in the rich man’s tomb “because He hath done no violence, neither was any deceit in His mouth.” It was man who crucified Him, but God who took the opportunity to make Him sin on the cross “when Thou shalt make His soul an offering for sin.”

Now comes the answer to the third question “who shall declare His generation?” It is the continuation of verse 10 where we stopped “He shall see His seed, He shall prolong His days, and the pleasure of the Lord shall prosper in His hand.” “He shall see His seed” means that His generation should indeed be declared, even though He was cut off out of the land of the living, for all His fruit is in resurrection. “Behold I and the children whom God has given Me” Heb. 2:13. “He shall prolong His days and the pleasure of the Lord shall prosper in His hand” is the twenty-first Psalm. “For Thou goest before Him with the blessings of goodness, Thou settest a crown of pure gold on His head. He asked life of Thee, and Thou gavest it Him, even length of days forever and ever. His glory is great in Thy salvation, honor and majesty hast Thou laid upon Him. For Thou hast made Him most blessed forever. Thou hast made Him exceedingly glad with Thy countenance” Ps. 21:3-6.

Isaiah closes with an elaboration of that theme and a short summary of the sufferings that led up to it.

The Fruit of the Travail of His Soul

The eunuch believes the gospel. When the chariot arrives at “a certain water” he says “see, here is water what prevents me from being baptized?” He orders the chariot to come to a stop. Both men enter the water and Philip baptizes the eunuch. “And when they were come up out of the water, the Spirit of the Lord caught away Philip that the eunuch saw him no more, and he went on his way rejoicing” 8:39.

Commenting on this a noted teacher writes “it is remarkable that the name of Christianity remains to this day in that country, much corrupted (it is true) but in the form which this man implanted. They believe as to the profession of Christ, but practice circumcision.”2 Perhaps a hundred years have passed since this comment was made, and God has begun a fresh work in Ethiopia. Springing from a small number of converts, evangelical churches have grown throughout the land and many have turned to the Lord. The story of this work is now in book form.3 This brings to mind an interesting quotation “the gospel being thus the display of God’s goodness in Christ, not the measure of human duty nor a system of religious shadows, its theater according to God’s intentions is not a single land or family, but ‘all the world’ and its operation is not condemning and killing, but producing fruit and growing ... ”4

Then the Spirit of the Lord snatches away Philip in an act of power. He is found at Azotus. In obedience to God he had broken away from his mass evangelism to bring the gospel to this one man. The result is that he is remembered for this action more than for all his preaching elsewhere, though notably blessed. God values obedience in His children. So, He rewards Philip. “Passing through he preached in all the cities, till he came to Caesarea.” God merely shifted the sphere of his service and at the end gave him a home at the last of these cities Caesarea. We find him there later in the Acts with a believing family the crowning blessing of the Lord.

Chapter 9: The Journey of Saul of Tarsus

(Suggested Reading: Chapter 9:1-31)

If in the mouth of two or three witnesses every word should be established, Jerusalem was the place to leave. Stephen leaves it, being cast out of the city for stoning; the Ethiopian eunuch leaves it, finding nothing there, and is saved in the desert. Now Saul of Tarsus leaves it, thinking to return with believers bound for trial and prison. But he does not return. He goes to Damascus, a converted and penitent man.

Saul of Tarsus—the Man and His Background

The question arises, who is this man, and how did he get to Jerusalem in the first place? He refers to himself as “a Jew of Tarsus, a citizen of no mean city” 21:39 and further proclaims himself a Roman citizen 22:25-29. The Lord Himself called him “Saul of Tarsus.” In the Acts he is known by two names Saul, his Jewish name, and Paul, one of his three Roman names, but the only one given us in Scripture.

He grew up in Tarsus, a city whose roots are sunk in the remote past. Josephus, the Jewish historian, interprets the Tarshish of Gen. 10:4 as Tarsus. “The sons of Javan” in the passage just cited were the earliest of the Greek settlers and traders.1 Over the centuries the city was also subject to the Oriental influence, and finally to the Roman.

The city had excellent engineers who took full advantage of its topography and general location. About two miles from the city, which is situated on a level plain, the ground rises gently until the hills merge into the mineral rich Taurus mountains. Out of the Taurus range runs the Cygnus river, which divided the city in two, in Saul’s days, as it flowed on to the open sea. The engineers of Tarsus built a harbor to regulate sea commerce, locating it on a natural lake several miles from the city, so it was safe from pirates. At a later date they made a cut through the mountains known as the Cilician Gates, to open up trade with the countries of the East. Employment was afforded, and wealth created, by the mines in the Taurus mountains, whose metals, in the days of Ezekiel and Jeremiah, were exported abroad see Ezek. 27:12, Jer. 10:9. With a sound industrial and trading base Tarsus and its hill country supported a population of 500,000 people in ancient times. This opulence enabled Tarsus to establish a university, which ranked with Athens and Alexandria as a celebrated seat of learning in the Roman Empire. This then was the city Saul grew up in as a boy.

Here he learned to make tents from the hair of the goats in the surrounding plain. Every Jewish boy was taught a trade as insurance against adversity in later life. From his father, a strict Pharisee, he absorbed his Jewish religious education. Then, still a boy, he departed for Jerusalem and the famous Rabbinical schools. Writing of this later he remarks “my manner of life from my youth which was at the first among my own nation2 know all the Jews, who knew me from the beginning” 26:4. Other than this all is conjecture. Did he shuttle back and forth between Jerusalem and Tarsus? Did he acquire at the University of Tarsus, or somewhere else, that fluent knowledge of Greek he displayed in his speech at Athens and in his epistles that command of Latin befitting a Roman Citizen? Was his family wealthy since Athenodorous had disenfranchised the citizens without property in Tarsus? He had a sister who later married, and several relatives mentioned by name in Romans 16. He served God from his forefathers, so that a tradition of piety was in the family. What we are sure of beyond a doubt is that the end result of a long education at the feet of Gamaliel, the greatest of all the Rabbis3 was that he became a learned Rabbi himself. He “profited in the Jews’ religion above many my equals in my own nation, being exceedingly zealous of the traditions of my fathers” Gal. 1:14.

This zeal confirmed his tribal connection, for he was of the tribe of Benjamin, of which it was written “Benjamin shall ravin as a wolf” Gen. 49:27.4 He “gave his voice against them” the Jewish believers when his persecuting zeal brought them to trial. This indicated that he had by this time a vote in the judicial proceedings. His persecuting zeal did not commence at Damascus it ended there. For he says “I verily thought with myself that I ought to do many things contrary to the Name of Jesus of Nazareth which thing I also did in Jerusalem, and many of the saints did I shut up in prison, having received authority from the Chief Priests, and when they were put to death, I voted against them. And I punished them oft in every synagogue, and compelled them to blaspheme, and being exceedingly mad against them, I persecuted them as far as foreign cities” —26:9-11.

In the eyes of the Chief Priests here was a man who could truly be trusted as the persecutor of the Church. To his other qualities was added the energy of youth, for he is described as “a young man” at Stephen’s death. This expression had a definite meaning to a Jew in Saul’s position. Under thirty years a man was not considered mature enough to enter into divine service. This was based on the scripture “from thirty years old and upward even until fifty years old, all that enter into the host to do the work in the tent of meeting” —Num 4:3. So it was with the commencement of the Lord’s own ministry “and Jesus Himself began to be about thirty years of age” —Luke 3:23. Thus Saul in age and otherwise was ideally fitted to serve the religion of the Jews. Unknown to them, however, he was burdened by the testimony of the Lord’s ministry in Israel, the witness of Stephen, and that calm in the face of death which the believers displayed. If he could not dismiss his internal conflicts he could at least stamp out the outward expression of the trouble by persecuting the believers whose message he hated.

A Light From Heaven

The life principle of the new body we will receive at the Lord’s coming is spirit —1 Cor. 15:44, but the life principle of our present Adam bodies is breath—Gen. 2:7. So what Saul was as a natural man expresses itself in “breathing out threatenings and slaughter against the disciples of the Lord.” Polish a man, educate him, refine him ever so much, still the same hatred of God will come out as in Saul’s case. What is inside must come out. Threatenings and slaughter were breathed out by Saul and the Council—Christ shone in Stephen’s face.

As Saul journeyed he came near his destination—Damascus. “And suddenly there shined round about him a light out of heaven. And he fell to the earth, and heard a voice saying to him, Saul, Saul why persecutest thou Me? And he said, who art Thou, Lord? And the Lord said I am Jesus whom thou persecutest. But rise up . . . and it shall be told thee what thou must do” —9:3-5. With the spiritual insight of later years Paul looks back on this incident and links it to the fall of the old creation and God coming into it as light. “And the earth was without form and void and darkness was on the face of the deep.” Well might he fall to the earth, taking his place in death and judgment. The Great Light had exposed him for what he really was in spite of all his religious pretension—not only in a state of ruin, but in darkness—the Scriptural term for ignorance of God. Remembering his ruined state before his conversion he writes to the Corinthians later, comparing it to the fall of the creation in Gen. 1:2 but light from God shining forth to begin a new work in his darkened soul . . . “for God, who commanded the light to shine out of darkness, hath shined in our hearts, for the shining forth of the knowledge of the glory of God in the face of Jesus Christ” —2 Cor. 4:6. On the face of the deep was darkness—on the face of Jesus Christ light. God had commanded “let there be light” and a heavenly light now shone into his darkened soul on the road to Damascus. His was a lightning conversion. What takes years, sometimes, with other men, was almost instantaneous with Saul. He had seen “the shining forth” on Stephen’s face—the light he now saw must shine forth from his face. His question is “what wilt Thou have me to do?” Paul’s Ephesian epistle, the highest Christian truth, never reached higher than the note on which he started—the will of God. He describes himself at the opening of that epistle as “an apostle of Jesus Christ by the will of God.” Today we cannot ask the Lord to reveal His will as directly as Paul did, so a good prayer for all of us is “teach me to do Thy will, for Thou art My God” —Ps. 143:10.

The will of the Lord in connection with Saul had already been expressed in the sight and words of a glorified Christ. Therefore, the Lord’s words “rise and go into the city and it shall be told thee what thou must do” should not be viewed as the complete answer to his question. It was direction for the short term, which was needed, not for the larger question of that great ministry for which he was not yet ready. He needed divine instruction in the desert of Arabia before he could be sent forth to represent the Lord as the great apostle of the Gentiles. For the present he was to receive his sight, be filled with the Holy Spirit and be baptized—v. 17, 18. Before the servant had even posed the question the Lord had revealed His will in connection with his entire ministry. This was “the gospel of the glory of the blessed God” —the gospel of a Man in the glory—peculiarly Paul’s gospel, and the doctrine of the one body—that is, that Christ and His members below—believers in the Lord Jesus Christ, are all one body. The members are on the earth—the head of the body, Christ, is in heaven. Note how the Lord conveyed this truth to Saul. He did not say “why persecutest thou My disciples?” No. He said “why persecutest thou Me?” Saul did not immediately grasp the import of these words for he replied, “who art Thou Lord?” Again, he gets the answer “I am Jesus whom thou persecutest.” There could be no mistaking the meaning of these words. Christ and those who believe in Him are united in one mystical body. In persecuting those believers Saul was persecuting Christ, who suffered when His members suffered.

Saul is trembling and astonished at what he saw; his companions speechless at what they heard. They lead him by the hand, for he is now blind, to the house of Judas in Damascus, located on the street significantly called Straight. “And he was three days without sight, and neither did eat nor drink.” How awful must have been his agony of soul as, sightless, he thought of his path up to the time when he realized the Shekinah glory of the God of Israel had shone round about him.

The Enemy of the Lord

Saul of Tarsus united in his person two characters of the enemies of the Lord given to us in type in the Old Testament—Shimei and Saul. We see from the expression “yet breathing out threatenings and slaughter against the disciples of the Lord” what these two characters were. Shimei cursed David; Saul threw a javelin at him. Saul of Tarsus did both to the glorified Man he met on the road to Damascus, in threatening and persecuting the believers who were one with Him. Let us now see how these two types find their fulfillment in the life of Saul of Tarsus.

The second chapter of 1 Kings, verses 35-46 gives us a picture of Solomon on the throne, but Shimei, the man who had cursed his father David, still alive. This exactly corresponds to the Lord’s position when Saul of Tarsus was the persecutor of the Church. Stephen saw Him in the glory. Of this Paul later writes “but now we see not yet all things put under Him. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor” Heb. 2:8-9. This interim position of the Lord Jesus Christ—on the throne, crowned with glory and honor, but all things not put under Him, answered to His exalted glory when He encountered Saul of Tarsus going to Damascus. But it is not until Shimei is slain that the kingdom is established in the hand of Solomon—1 Ki. 2:46. Prophetically this is future, when God will deal with rebellious Israel. For the present we will relate it to Saul of Tarsus for “Thy commandment is exceeding broad” —Ps. 119:96.

Shimei is summoned to appear before the King. There he is charged “build yourself an house in Jerusalem and dwell there and do not go out from there to any place. For it shall be, that on the day you go out . . . you shall surely die” —v. 36:37. Now Saul, unknown to himself, was building “an house in Jerusalem.” He thought it was God’s house because he had ignored the Lord’s words “your house is left unto you desolate.” The Ethiopian eunuch had gone up to it and was returning empty, but in grace God met his needs in the desert. Yes, it was well for the Ethiopian eunuch to leave Jerusalem and to spread the glad tidings in his own country. But it was not well for Saul of Tarsus, the real Shimei, to leave Jerusalem to stop the preaching of the glad tidings. God wanted Judaism confined— “build yourself an house in Jerusalem and dwell there, and go not out from there” —but He wanted Christianity to spread. But stop! Saul of Tarsus will resist the Divine will. Like Shimei he leaves Jerusalem and for the same purpose! Two of Shimei’s servants, seeking their freedom, run away to another king. Shimei was content to stay in Jerusalem as Saul was, until his servants obtained their freedom. The Jew was under the bondage of the law until Christianity freed him. The early Christians fled to another King. But Saul of Tarsus, like Shimei, would not hear of that. Both of them went out of Jerusalem to bring back their servants. Damascus was not the only expedition Saul made for this purpose. How well did the words of Solomon to Shimei fit his case “thou knowest all the wickedness of which thy heart is conscious” —1 Ki. 2:44. On the road to Damascus he had been exposed as an enemy of the Lord, and as he wrote later “it is a fearful thing to fall into the hands of the living God” —Heb. 10:31. This is exemplified in the treatment of the beast and false prophet, the last of God’s enemies— “these both were cast alive into a lake of fire burning with brimstone” —Rev. 19:20. What spared Saul from such a fate then, seeing he was the first great enemy of the glorified Christ? It was the prayer of Stephen “Lord, lay not this sin to their charge” uttered in the presence of Saul of Tarsus.

Because of Stephen’s prayer the Lord now treats him as David treated “the household of Saul” —the very one whose name he bears. David says “Is there not any of the house of Saul that I may show the kindness of God to him?” —2 Sam. 9:3. Mephibosheth is found, one of Saul’s grandsons, who was living in LO-Debar—the place of no pasture. He was lame on both his feet because his nurse took him up at five years old in great haste so that he fell, and became lame—2 Sam. 4:4. So with Saul, nursed in the Jewish system, fleeing from the true David, yet summoned into his presence, not like Shimei before Solomon to be killed, but to be blest— “And David said unto him ‘Fear not . . . thou shalt eat bread at my table continually’” —2 Sam. 9:7. This completes the typical teaching concerning Saul of Tarsus—an enemy of the Lord brought before the Lord for blessing, to eat bread continually at the King’s table.

While Saul’s mind was saturated with the Holy Scriptures to an infinitely greater degree than the reader’s or the writer’s it is doubtful if thoughts such as these entered it during his three-day vigil. But deep repentance, the terrible realization that he was an enemy of the Lord, surely did. “Why persecutest thou Me?” must have echoed and reechoed through his mind, as blind, and without food or drink, he waited on the Lord. At the end of the exercise we find him praying. To whom was he praying, you ask? Ah! not to the Father, I think. It is doubtful that he knew Him yet. His ministry starts where Stephen’s ends. Where did Stephen’s ministry end? By praying to Jesus— “Lord Jesus, receive my spirit.” Stephen cried “Lord, lay not this sin to their charge.” Does anyone ever pray to the Lord Jesus without being heard? Oh no. Saul’s sin was not charged to him because of Stephen’s prayer. Saul is now on his knees praying. We are not told what he prayed about, but Jesus heard him. He will ready one of His humble servants for the task of laying on his hands that Saul may receive his sight. An apostle could not do this for the character of Saul’s ministry must be established at the beginning—that is that he is not to receive from the other apostles, but from the Lord Himself. And in this act, he receives from the Lord, working through a member of His body—Ananias. This quiet, humble, unobtrusive man of God has been marked out to visit Saul of Tarsus.

The Three Visions

Three visions are given us in connection with Saul’s conversion, which have a common teaching; one vision for Peter in the next chapter with four mentions, but a common teaching. The seven mentions, grouped in the familiar four and three,5 give us a perfect insight into the mind of God here. Saul’s first vision is of a glorified Christ. His second vision is of Ananias coming in. What a beautiful vision. It is the emphasizing of the truth of the first vision “why persecutest thou Me?” for Christ and Ananias are one. But the vision doesn’t stop there. Still blind, he sees Ananias putting his hand on him that he may see. So! Christ, Ananias and Saul are to be joined together in one body. Hard as this would be for Saul to see, it would be still harder for Ananias, in view of Saul’s record.

Ananias and Saul are brought together through a third vision. In the Acts there are several visions, but those who have them are connected either with Peter or Paul. Thus Ananias and Paul each have a vision in the ninth chapter; Cornelius and Peter in the tenth chapter. The visions of Ananias and Cornelius both precede those of Paul and Peter, although distinctly linked to them. A vision is given to help you see something which you don’t understand naturally. The purpose of these visions is to link men, who are separated from each other for various reasons—thought, feeling, distance, religious prejudice. Thus Ananias remonstrates with the Lord about seeing Saul of Tarsus, even though a beautiful nearness and intimacy are displayed in his words. In a practical sense Saul needed a vision for he was three days without sight. Peter even said, “not so, Lord, for I have never eaten anything that is common or unclean.” He was too full of Jewish prejudice to turn his second key to the kingdom of the heavens without a vision. God gave these visions to His servants to remove their mental blocks.

Ananias obeyed the vision, entered the house and put his hands on him and said “brother Saul, the Lord, even Jesus, who appeared to you in the way as you came, has sent me, that you might receive your sight, and be filled with the Holy Spirit. And immediately there fell from his eyes as it had been scales, and he received sight, and rose, and was baptized.” This is the first mention of a brother in the Lord in the Acts.6 It was what was to constitute Paul’s ministry—not alone as we so often find Peter, but linked with his brethren. His was to be the ministry of the Church—the collective thing—hence “brother Saul.” And what grace on Ananias’ part to call the ravager of the brethren a brother in the Lord—one of them. He well earned the name. This man who ravined like a wolf later writes of himself “but we were gentle among you, even as a nurse cherishes her children” —1 Thess. 2:7.

Next Ananias tells Saul that he knew about the Lord appearing to him although the record of the vision does not disclose this. Similarly, Ananias does not tell him in the record that he was a chosen vessel unto the Lord, “to bear My Name before the Gentiles, and Kings and the children of Israel.” A chosen vessel he surely was as we have seen in the story of his educational and cultural background, absolutely essential in view of those before whom he would stand in testimony. Some have facetiously remarked that the Acts should be termed ‘the Acts of the Apostle’ (meaning Paul) rather than the Acts of the Apostles. Now it is true that there are more than twice as many references to Paul as to Peter in the Acts and the book is predominantly full of Paul’s doings. But God has assembled the Acts with perfect symmetry between the two apostles. He is careful to assert His impartiality. Peter’s doings are less than Paul’s because the Jews judged themselves unworthy of eternal life forcing God to turn to the Gentiles. Peter is the Apostle to the Jews, Paul to the Gentiles, and God loves all men be they Jew or Gentile.

Does the reader wonder why the Lord deprived Saul of his sight only to restore it? Could it not be that God allows a man to be plunged into darkness when his ways are against Him— “who leave the paths of uprightness, to walk in the ways of darkness?” —Prov 2:13. But “His eyes are upon the ways of men, and He seeth all his goings” —Job 34:21. Notice how differently the gospel affected the Ethiopian eunuch—he went on his way rejoicing. Not so Paul. He fully recognizes the enormity of his crimes for he describes himself later as “the chief of sinners.” The ploughing of his conscience is a divine work—the furrows are deep indeed—three days without sight, food or drink. But the Lord now returns with restoring mercy after the three-day period. Ananias not only restores Saul’s sight, but by the laying on of his hands causes Saul to be filled with the Holy Spirit. This is most remarkable since none could give the Holy Spirit by the laying on of hands except the Apostles. The explanation is that Ananias received a direct commission from the Lord Himself to do so—v. 12. Peter and Paul are the only men named by name as “filled with the Holy Spirit” —Peter in 4:8 Paul here.7

Saul is baptized. This act cuts him off from Israel. It is a public thing. He is now publicly identified with a dead and risen Christ, cut off from his old associations and brought into the circle of Christian blessing particularly the Lord’s Supper. Baptism marks change of state. It is an admission that the life he had in Adam has ended in death and judgment—our position on immersion—and that all life is in the Son of God—our position on being taken out of the water. It is an acknowledgment of a condition and a change of position.

Confession of Christ and Preparation for Future Ministry

In John 9 the Jews expelled the blind man from the synagogue for confessing that Jesus Christ was the Son of God. It is beautiful to see God’s answer to that—He sends a man who was once blind into the synagogue to replace him and preach the same message. Paul’s vast knowledge of the Scriptures, dormant until harnessed by light from God, now confounds the Jews at Damascus. He proves that Jesus really is the Christ.

At this point there is a break in the story of Saul’s life which is not disclosed in our chapter. The connection is in the epistle to the Galatians— “but when it pleased God . . . to reveal His Son in me . . . immediately I conferred not with flesh and blood. Neither went I up to Jerusalem to those who were apostles before me, but I went to Arabia and returned again to Damascus.” Now we pick up the thread of our narrative in the Acts again. His testimony at Damascus is refused and the Jews get ready to kill him, “after many days were fulfilled.” “Many days” in this passage means a period of three years8 which agrees with the Apostle’s own account of the duration of his stay in Arabia. In the Epistle to the Galatians Paul writes “then after three years9 I went up to Jerusalem” —Gal. 1:17. His leaving Damascus to go up to Jerusalem was a humbling experience, for the brethren let him down the city wall in a basket. This may be a figure of the still deeper humiliation he was soon to feel from the brethren where he was going for they did not forget his past. Be that as it may, what a real humiliation for a man who had been in the full favor of the Sanhedrin only a few years ago. The method of his deliverance, too, is in contrast with Peter’s. Peter is let out of jail by an angel. That is Jewish—7:53—and that kind of deliverance was quite in keeping for the Apostle to the Jews. Paul is the man of faith who walks by faith and not by sight. So his brethren are used to rescue him. He flees to Jerusalem but there his doctrine of the unity of all believers is put to the supreme test. The disciples are afraid of him. Imagine too, his plight at mixing in the society of people whose relatives and friends he had caused to be put to death. Poor Saul! Here is a situation more humbling than being lowered in a basket. It seems he is an outcast in both the world and the church. But Barnabas intervenes, bringing him to the Apostles. His received doctrine of the unity of the body is proved true in practice. God knows who is true and who is false. He goes in and out with the Apostles but does not receive teaching from them. He is “Paul, an Apostle, not of men, neither by man, but by Jesus Christ, and God the Father, who raised Him from the dead” —Gal. 1:1. No doubt he familiarized them with his meditations in Arabia where his rich mind, stored with the Holy Scriptures, now understood for the first time the types and foreshadowings of Christ locked in them. Then he turns the tables on the Hellenists. They had disputed with Stephen—now he disputes with them. The result is the same though, they go about to slay him. The brethren discover the plot and bring him down to Caesarea, the seat of Roman rule, and from there to Tarsus, his native city. Here he may live in a free city under the protection of his Roman citizenship.

A Summary of Saul’s Journey

In the many details of Saul’s conversion, the reader may have missed the broad view—that what we have been considering is the Great Journey of Saul of Tarsus, as the Lord terms him in the vision. His journey started at Tarsus and ended at Tarsus, so the wheel came full circle. That is why the record of his conversion starts with the statement “and as he journeyed.” But what a journey! It took him from Tarsus to Jerusalem for his theological education. Then from Jerusalem to the road to Damascus for the beginning of his divine education, then to the solitude of the Arabian desert for its completion. Then back to Damascus, where he tasted death from his first entrance there without sight, food or drink for three days—to his departure, when the Jews consulted to kill him. Then like Eliezer of Damascus who sought a bride for the risen man, he preaches Christ as Son of God.10 Then on to Jerusalem to contend for the truth in the very place Stephen laid down his life—and finally back to his home city state—Tarsus. The Roman Empire was tolerant to Christianity for about a generation, at which time conversions became so numerous as to challenge the state sponsored religion. Then the climate changed. Now, however, Saul is free to witness for Christ in familiar surroundings—family, friends, neighbours. The Lord willed it that way. “And when he comes home he calls together his friends and neighbours, saying to them rejoice with me” —Luke 15:6. He is thought to have dwelt eight years at Tarsus until Barnabas summoned him to Antioch.11

As for the Jews no fresh persecutor seems to have been raised up to replace Saul. The story of his conversion is rounded out by this beautiful verse “then had the churches rest throughout all Judea and Galilee and Samaria, and were edified, and walking in the fear of the Lord, and in the comfort of the Holy Spirit, were multiplied.”

Saul too had rest. It might be thought that this great journey which we have just described was but the first of many, since we are all aware of his missionary travels. But Scripture does not use words carelessly. Saul is never again described as journeying after he met Christ on the road to Damascus. That was the end of his journeying for there he found rest for his soul.

Chapter 10: Peter Turns the Second Key

(Suggested Reading: Chapter 9:32-43; Chapter 10)

Up to this point we have used certain terms such as “the kingdom of God” “the kingdom of the heavens” “the church of God” without attempting to explain them. But as we near the close of Peter’s ministry in the Acts it becomes important that we bring their meaning more clearly into focus. As we all know, the Church of Rome promoted Peter. They made him the first Pope although he was not consulted. The reason they were able to do this is that people never clearly understood the difference between the kingdom and the Church. Rome preyed on this ignorance. Just before the triple crown is placed on the Pope’s head at his Coronation a member of the Curia admonishes him that he is the Prince of the Kings of the earth and that he is being crowned on that basis. It is blasphemy to assert that any man except Christ is entitled to unite in his person worldwide civil and ecclesiastical rule. A watered-down form of Romish doctrine is that the kingdom will be ushered in by the worldwide acceptance of the gospel—which is at variance with what is happening in the world today as well as Scripture. Scripture teaches that the world will be purified by judgment after which Christ’s earthly kingdom will be established. An appendix follows this chapter outlining the difference between the kingdom and the church, which is fundamental to the understanding of much that is written in this book. But now let us return to Peter.

Peter tends to lag behind the Holy Spirit’s action. Aware of Peter’s reservations against Gentiles the Spirit has already admitted Gentiles to the kingdom of the heavens—the Eunuch and the Samaritans. It is a lesson that even an apostle can be slow to discern the Lord’s mind and to act on it. And if this is true how much more does this apply to us. The real thrust of the lesson is that the Lord often chooses to leave us in suspense in some matters to force us into exercise before Him. He does not want us to rush ahead blindly in the energy of the flesh.

The scene now shifts to the close of Peter’s ministry. His act of officially admitting the Gentiles to the kingdom of heaven1 takes place in three stages, each of which is introduced by the expression “and it came to pass.” This expression, like “and the Lord spake unto Moses saying” in the Pentateuch, seems to introduce a new subject.2 There are three events here—the healing of Aeneas, the raising of Dorcas from the dead, and the departure from Simon’s house at Joppa to go to Cornelius. What we have is an accelerated transition from Jewish to Gentile ground, and the way opened up for Paul to take over from Peter.

This is signaled by another remarkable fact—namely a change in the language used to describe the believers. The Jewish believers are generally called disciples in the early part of Acts—a carryover from the days of the Lord on earth when His followers bore this name.3 But now new words start to emerge— “saints” and “brethren” —words found so frequently in Paul’s writings. Indeed, the first mention of “saints” in the Acts is in connection with Saul of Tarsus— “Lord, I have heard from many concerning this man, how much evil he hath done to Thy saints at Jerusalem.” Now the term “saints” is found only four times in the Acts—twice in connection with Peter’s ministry—9:32, 41 and twice in connection with Paul’s—9:13 and 26:10. But what is striking about the references in connection with Peter’s ministry is that they are centered on the healing of Aeneas and the raising of Dorcas from the dead. These are the incidents which preceded his leaving Joppa to turn his second key. In other words, the time is now ripe to move on to truly Christian ground. All believers in the Lord Jesus Christ are saints, and God looks for holiness in their life. It was for this purpose He chose us in Christ “before the foundation of the world, that we should be holy and without blame before Him in love” —Eph. 1:4. With this in mind we will now consider what Peter did to Aeneas and Dorcas.

Peter at Lydda and Joppa

Aaneas and Dorcas are a study in contrast. It is suggested that they are respectively figures of the Gentile and the Jew, for in fact Aeneas was a Gentile, Dorcas a Jewess. Aeneas was paralyzed, Dorcas “full of good works and alms deeds which she did.” The Gentile could not work for God, being powerless, like Aeneas. The Jew could, and did, and God took note of it in the figure. Indeed, the whole principle of the law was works. But then Dorcas turned sick and died—precisely what was occurring in Acts because of the Jews’ rejection of Christ. So, Peter turns to the Gentile first. He is not only to be healed, but to have power— “Get up and make your bed.” It was the bed which held Aeneas captive those eight years. The Gentiles receiving Christ will be given power over the things that once had power over them. At a later date the Jews will open their eyes like Dorcas and be presented living before the saints. The way in which this will take place is suggested by Dorcas’ name—a gazelle—an animal capable of a sudden leap. The Scripture itself agrees with this— “shall a nation be born at once?” —Isa. 66:8. Most assuredly it shall. Israel shall leap like a gazelle out of death into life—from the valley of dry bones—Ezekiel 37—to the blessing of the kingdom. The character of this sudden action is given to us in Zech. 12:10-14 and 13:1. But it is Israel before Christ which we have in Acts, figuratively. In view of the near approach of the Gentiles in the next chapter there may be a suggestion here of what is developed as doctrine in Rom. 4:4, 5 “now to him who works the reward is not reckoned as of grace, but of debt.” So it was that the widows wept, displaying the garments Dorcas had wrought. “But to him who does not work, but believes on him who justifies the ungodly, his faith is reckoned as righteousness.” If this interpretation is correct, it would explain why Peter says to Aeneas, the Gentile who did not work “Aeneas, Jesus the Christ heals you” but to Dorcas, the Jewess, who did work, merely, “Tabitha, arise.”

And now another change is signaled, for again we find the expression “and it came to pass.” But as we read on nothing noteworthy seems to be coming to pass. Peter merely remains many days in Joppa with Simon the tanner. Things must have been pleasant at Joppa at Simon’s house by the sea. Peter, as an Ex. fisherman would enjoy the vista of the sea yet be lodged in a comfortable home. Naturally speaking he might be reluctant to move. The word Joppa means “fair to him.” Just how fair it was to Peter can be seen in his staying there “many days.”4 Of course it is not until we come to 10:6 that we learn these details and that is because God is there starting to act on what the figures mean. The house is a figure of Israel and the sea of the Gentile nations.5 The “sea side” speaks of nearness to the Gentiles. But at this point in time nearness is not good enough for God, and so the Gentile Cornelius is now introduced in the narrative.

The Gentile Cornelius

Cornelius completes the chain of gospel blessing to the three sons of Noah-Shem, Ham, and Japheth. The gospel must first be preached to the Jew—Shem’s descendants—13:46. This was done at Jerusalem. The Gentiles consist of the black man, the descendants of Ham, and all the other Gentile races, the descendants of Japheth. No curse that Noah placed on any of his descendants because of his own sin could override God’s purpose to bless all Noah’s sons. In anticipation of this the ark rested on Mount Ararat, whose name means ‘the curse reversed.’ The ark is a figure of Christ; Mt. Ararat of resurrection ground. Based on Christ having passed through the storm of God’s judgment and being raised from the dead, God is able to reverse the curse righteously. Of the Gentile races the Ethiopian eunuch—a black man—first receives the blessing of the gospel, followed by Cornelius, the representative of the other Gentile races descended from Japheth. With Cornelius’ acceptance of the gospel God’s original purpose is fulfilled for “God blessed all the sons of Noah.” Wondrous message— “God so loved the world that He gave His only begotten Son that whosoever believeth in Him should not perish but have everlasting life” —John 3:16.

It is instructive that we never find God the Father mentioned in the Book of Acts.6 In this respect it is like the Book of Revelation, but for different reasons. We pray to God as our Father because we are His children. He loves us. But as Father He does not love those outside His family. This is made clear from Scripture— “if any man love the world the love of the Father is not in him.” But as God He so loved the world that He gave His only begotten Son. This is what we have in Acts and the reason that the title “God the Father” is not found. In Acts it is “how that God was in Christ, reconciling the world to Himself, not reckoning to them their offences and putting in us the word of that reconciliation. We are ambassadors therefore for Christ, God as it were beseeching by us, we entreat for Christ, be reconciled to God” —2 Cor. 2:19, 20. The Book of Revelation which also omits God the Father, speaks of God’s judgments on the unreconciled—those who refused Christ’s ambassadors.

Cornelius was a soldier—a centurion in the Roman army—a man who commanded one hundred men. Stationed in the land of Israel he had befriended the Jews. He was like another centurion Luke wrote about who loved the nation and had built them a synagogue, and who had heard of Jesus—Luke 7:2-5. His servants call him “Cornelius the centurion, a just man, and one who fears God, and of good report among all the nation of the Jews.” Better still he had the Lord’s commendation, for Luke writes that he was “a devout man, and one who feared God with all his house, who gave much alms to the people, and prayed to God always.” This is the man who is about to receive a vision from the Lord. Ananias received a vision to prepare him to go to see Saul of Tarsus; Cornelius received a vision to prepare him to send for Peter. The symmetry of Scripture is beautiful.

The Vision of Cornelius

Cornelius saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and calling him by name before he delivered his message. When Cornelius looked at the angel he was afraid. This speaks volumes, for a Roman centurion was afraid of nothing, naturally speaking. When the angel of the Lord descended from heaven and rolled back the stone from the door of the Lord’s sepulcher the guards shook for fear and became as dead men—Mat. 28:1-4. But for the Lord’s people the angel in that incident had a message “fear not.” So with Cornelius. Before delivering his message, the angel reassured him “thy prayers and thy alms are come up for a memorial before God.”

Next the angel gives Cornelius definite instructions. He is to send men to Joppa and call for Simon Peter who is lodging at Simon the tanner’s house by the sea side. Peter will tell him what he ought to do; in the case of Saul, Ananias was to tell him what to do. The same God who knew what his servants were doing—giving alms and praying like Cornelius, and where they lived—like Peter—is our God too. He is observing our actions with much interest. What are we doing and where are we living? “Thou God seest me.” Does His all-seeing eye observe Christ in us, or something else?

Cornelius tells the vision to two of his household servants and a devout soldier who serves him. Then he sends them to Joppa.

Peter’s Vision

About the sixth hour of the next day, Cornelius’ servants are approaching Joppa just as Peter goes upstairs to the housetop to pray. Peter becomes hungry and asks for something to eat. As the meal is being prepared “an ecstasy came upon him.” It is remarkable that Peter is hungry before his vision, but Paul neither ate nor drank until three days after his vision.

Like Stephen before him Peter saw heaven opened. Stephen had seen the glory of God and Jesus when that took place. Peter instead sees “a certain vessel descending to him, as it had been a great sheet knit at the four corners, and let down to the earth, wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and birds of the air.” The great sheet, and those in it, has sometimes been mistakenly interpreted as the Church. Regarding this an able commentator writes “Peter’s vision did not reveal the Assembly as the body of Christ, neither did the admission of Cornelius. They only showed that in every nation he who feared God was acceptable to Him—in a word, that the favor of God was not limited to the Jews, and that there was no need of becoming a Jew in order to share the salvation that is in Christ.”7 We should not look for the doctrine of the Church from the Apostle to the Jews. What we find in the great sheet is man looked at in many ways, clean and unclean things all included with “wild beasts” etc. and God determined to bless man—bring him up to heaven—in spite of the condition in which he may be found.

Next, we have the Lord’s voice to Peter— “Rise Peter, kill and eat.” And Peter’s reply “Not so Lord, for I have never eaten anything that is common or unclean.” Here again we find a certain similarity to Ananias’ vision. Ananias mentioned the character of Saul of Tarsus to the Lord and his mandate to bind all those who called on His Name. But Peter went further— “Not so, Lord.” Still, he did not go as far as Jonah, who refused the Lord’s commission to preach to a Gentile city and fled from the Lord’s presence to Joppa. One by his actions, and another by his words, maintained the Jewish separation from the unclean Gentile at the same city—Joppa. It should be remembered that a Gentile, as such, was not unclean to the Jew. Rather it was the food the Gentile ate, and this is the point of the vision. The Mosaic laws laid down strict commandments as to what food was clean and what was unclean. Since the Gentiles had no such prohibitions the Jew had to face an impossible situation if he sat at table with a Gentile. Besides, the land belonged to the Jew—what was the Gentile doing in it? Their fathers had driven the Gentile out—showed them no mercy—and were not even to marry them—see Deut. 7:1-6. Peter summarizes the situation when he says “ye know how that it is an unlawful thing for a man who is a Jew to keep company, or come unto one of another nation.” It is no wonder then that he doubts in himself what this vision which he had seen should mean.

The Trip to Caesarea

Now the three men from Cornelius stand before the gate of Simon’s house. They call out and enquire if Simon Peter is staying there. Peter either does not hear them or is oblivious to them for he is thinking of the vision. At this point the Spirit says to him “behold three men seek thee. Arise therefore.” We will stop there briefly. Apparently, he was still on his knees, not having moved when told “Rise Peter, kill and eat!” Picking up the communication again we read “and go downstairs and go with them, doubting nothing, for I have sent them.” Notice how, just as the angel re-assured Cornelius, the Spirit reassured Peter. The sight of a Roman soldier, and two men, would instill fear in Peter’s mind, and doubts whether he was being marched away to face trial. Now he questions the men, asking why they had come. On hearing their message, he calls them in and puts them up for the night.

The next day Peter goes away with them. But he has the foresight to take certain brethren from Joppa with him. These would prove valuable later as witnesses. They arrive at Caesarea, the seat of Roman rule in Judea. Cornelius awaits the arrival of the party, having called together his relatives and near friends. Cornelius meets Peter coming in, falls down at his feet and worships him. Peter rejects this. He walks into the house talking to Cornelius on the way in until he comes to a large room where numerous people are assembled. Peter apologizes for being there, pointing out that he was a Jew and they were Gentiles. However, he tells them God had showed him that he should not call any man common or unclean.

This is interesting. God hadn’t showed him that when the three men from Cornelius came to his house at Joppa, for he still doubted what his vision meant at that time—v. 17. God must have showed it to him in the way, just as He had opened Saul’s eyes to Christ on the way to Damascus. So now Peter is present, and very simply he enquires why they have sent for him. Cornelius acts as spokesman for the assembled group, recounting how the angel had visited him and instructed him to send for Peter. He adds something we are not given in the first communication of the angel—that Peter is to speak to him. He closes with “now therefore are we all here present before God, to hear all things that are commanded you of God.”

Peter’s Message

The preface to Peter’s sermon is a most delightful one, compressing as it does his own personal experience, and leading into fresh truth. He says, “of a truth I perceive that God is no respecter of persons, but in every nation he who fears Him and works righteousness is accepted with Him.” This is the first of four mentions of righteousness in the Acts, and the location of the word here is significant. Righteousness to the Jew was by the works of the law. The lawyer who tempted the Lord in Luke 10:25 expressed the thought “Master, what shall I do to inherit eternal life?” But Peter raised the question of righteousness with a Gentile. The Jew—in 13:10 is shown to be “the enemy of all righteousness.” In Acts, righteousness brings in the thought of judgment—17:31 and 24:25, if the righteousness which is by faith—God’s righteousness—be refused. Again, the Scripture teaches that he who is born of God practices righteousness. Cornelius, then, was a man born of God, whose alms and prayers showed it, but without light from God as to who Jesus was, although it is likely he had heard of Him, and without the Spirit as yet. God is now about to supply what Cornelius lacks.

Peter begins with the word which God sent to the children of Israel, since salvation is of the Jews. Our Bible comes from them—we must admit it. But God will not confine Himself to them— “preaching peace by Jesus Christ, He is Lord of all.” Then Peter traces the publication of that Word beginning with the baptism of John. He retraces for his hearers the pathway of the Lord, His death, and resurrection, of which the Apostles were witnesses. That Man is to be the judge of the living and the dead. He commanded that they should testify this truth. Furthermore, the prophets witnessed that through His Name whosoever (Jew or Gentile) believes in Him should receive remission of sins. Now it is a remarkable fact that the word “sin” is only mentioned once in the Acts— “Lord lay not this sin to their charge” —7:60—and “sinners” not at all. Peter told Israel to repent for the blotting out of their sins—a strong expression for they were guilty of the Lord’s blood. Saul of Tarsus too, who continued the persecution when Christ was ascended, and represented the High Priest of Israel, was told to have his sins washed away. But here as elsewhere in the Acts man is offered “remission of sins” —2:38; 5:31; 10:43; 13:38; 26:18.

The Holy Spirit Given to the Gentiles

While Peter was yet speaking these words, the Holy Spirit fell upon all those who were hearing the word. There are manifestations of this similar to Pentecost, so that the Jewish believers who accompany Peter are astonished. It is fear of them that makes Peter ask— “can any one forbid water that these should not be baptized, who have received the Holy Spirit as we also did?” Apparently, there is no answer to this rhetorical question for Peter commands them to be baptized in the name of the Lord. It is beautiful to see that the marks of the indwelling Spirit manifest themselves in these Gentile believers after the outward signs of power have passed. They ask him to stay a few days. Peter too, is no longer afraid of dwelling with a Gentile. When the three Gentiles came from Cornelius, he had lodged them; now the Gentiles lodge him. In Christ Jesus there is neither circumcision nor uncircumcision. We can praise the Lord for that.

At the time I was writing this chapter I invited a number of young Christians to dinner one Sunday afternoon. We were discussing the breakdown of communications in the modern world when one of my guests, Miss Dena Ferguson, beautifully outlined her thoughts on the breakdown and restoration of communication between God and man. In the garden in Eden communication between God and man broke down because of sin and the man was driven out. At the tower of Babel communication between man and man broke down, man was scattered, and language fragmented. Now at Pentecost God starts the work of restoration. There they began to speak with other tongues as the Spirit gave them utterance. God is restoring the broken communication between man and man that occurred at Babel—only a token restoration in practice, but the power has been demonstrated. Finally, in heaven we will have complete restoration of communications not only between man and man but between man and God. This is confessed in the new song we will sing “Thou art worthy to take the book, and to open the seals thereof, for Thou wast slain, and hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation” —Rev. 5:9.

The Historical Imagery of Peter’s Actions

The Book of Acts is history—Divine history, of course, but still history. And in it, like the gospels, we find imagery, something almost entirely lacking in the epistles which are devoted to teaching. But because the Book of Acts is history the imagery is historical. This is the key to much of the underlying spiritual teaching in Acts.

So of the three men sent to Peter one was “a devout soldier.” Soldiers, and especially centurions, represented Rome’s power, so it is not surprising that a centurion appears at the end of Peter’s ministry, and Paul’s. But what different treatment they receive! Paul is a prisoner in Rome, with a chain. Peter on the other hand is sent for—and by “a devout soldier!” This is precisely the way Rome has treated the two great Apostles. Paul they imprisoned, although Martin Luther rattled his chains a bit. Paul dwelt two whole years in his own hired house—a picture of the church period—and a prisoner all the time. The grand doctrine of the remembrance of the Lord in death—the Lord’s supper—which Paul received by revelation from Christ in glory—1 Cor. 11:23—was corrupted into the mass. Thus the people were kept in ignorance of the one sacrifice of Christ for sins. As for Peter he is escorted by “a devout soldier” to Cornelius—the Power of Rome—where he is worshipped. This is truly what has happened. Peter has become the first pope in Rome’s eyes and his keys are shown in pictures dangling from his girdle. The military power of Rome in the person of the Emperor Constantine made the Church a great thing in the world. The Roman Church borrowed the Jewish idea of works which Peter had given up and turned them into penance. Then the Reformation came. But sad experience has shown its effects not to have been permanent. Since the dawn of the twentieth century a landslide has taken place. Rome’s chains were not removed from Paul by the Reformation they were only disturbed for a time. Men today are less concerned with justification by faith than with the convenient notion of telling their sins to a priest and then committing them over again. This fuels the ecumenical movement and the one world church. But it is not Christ’s church for He has said that on this rock—Peter’s confession of Him as Son of God—He would build His church and hades’ gates would not prevail against it.

Now while what we have been considering is only an illustration, it is a good illustration. From an historical viewpoint the Book of the Acts is the journey of the Church from Jerusalem to Rome. It started at Jerusalem in the day of Pentecost and ended, in the person of the great Apostle to the Gentiles, as a prisoner at Rome.

Before we close this chapter, a warning is in order. Throughout this book we will draw attention to the erroneous claims of the Church of Rome in pictures such as we have just been considering. The true Christian must, however, balance righteous indignation of such pretensions against that love for all men which Scripture strictly demands. A preacher who influenced the writer in youth used to say— “never go to bed at night with a single unkind thought against anyone in the world be they saved or lost.” Not only are there many believers still in the Romish Church but there are in it “the souls of men” —souls we can only win by the gospel presented in a spirit of love to the individual. Bitterness toward others is always a sign of the working of the flesh. “Ye know the grace of our Lord Jesus Christ.” While holding the form of sound words let us never forget that.

Appendix A to Chapter 10: The Kingdom and the Church

Another Christian, discussing with the writer the differences between the Kingdom and the Church, remarked— “the Jew and the Christian have fallen into opposite errors—the Jews by emphasizing the kingdom and ignoring the Church; the Christian by emphasizing the Church and almost ignoring the kingdom.” This one sidedness is reflected in the dearth of books on the kingdom. Much of what is written on the Kingdom is found in commentaries on other subjects, such as the gospel of Matthew. Before reviewing the features which make the Kingdom and the Church different from one another, we must consider one guiding principle common to both. This common element is that in both the Kingdom and the Church there may be both reality and profession. Because of this we must weigh carefully the Scriptures which treat of these subjects to make sure whether the Spirit of God is writing of reality or profession or perhaps both. Consider for example an imaginary incident in Victorian England at the height of its power. Two neighbors are talking of a visit of the Queen to their city. One man is delighted; the other, a radical, says he wants to shoot her. In other words, one man gladly submits to the Queen’s authority; the other rebels at it but is subject to it nonetheless as he will find out if he creates disorder. Similarly, in the Church over the ages there have been those who have professed the Lord’s Name but have grievously tormented true believers. Now let us consider our subjects separately.

The Kingdom

The Kingdom has many names in Scripture, only two of which we shall consider here for space reasons the Kingdom of God and the Kingdom of the heavens (or the kingdom of heaven, a term we shall use interchangeably although there is a slight difference in meaning). The underlying thought behind the kingdom is the exercise of rule or authority.

... The Kingdom of God—In its widest sense this simply means the rule or authority of God over all created beings be they angels or men. The opening chapter of Hebrews shows how the angels are subject to the Son of God; the gospels show how the demons feared His authority— “what have we to do with Thee, Thou Son of God? Art Thou come here to torment us before the time?” —Mat. 8:29. Satan could not touch Job without God’s permission and at the end is powerless to avert his own doom in the lake of fire. Of men we need not write, this being the subject of Scripture from Genesis to Revelation.

In its restricted sense entrance to the Kingdom is by the new birth, as the Lord told Nicodemus in John 3. The Old Testament saints had this new birth as well as we. Do not confine it to the Church in your thinking. The Lord spoke “of the things pertaining to the Kingdom of God” —1:3—before the Church was formed; Paul well after the mighty work of the Spirit in Acts was completed—28:31. The Kingdom of God is a moral state produced in man as a result of the new birth. It is the reign of God’s principles in the lives of those who have been born again in any age. Having a new nature their lives are ruled by divine principles—they abstain from evil, joy in God, pray, sing “psalms and hymns and spiritual songs” read the Scriptures, etc.—occupations which an unconverted man considers madness. He is outside the moral sway of the Kingdom of God though eventually he will be forced to bow to its authority. Paul preached the kingdom of God both in the world and in the Church. Before Felix he “reasoned of righteousness, temperance and judgment to come.” That is because he was reproving Felix for his life, not just preaching the gospel to him. The kingdom of God is “righteousness and peace and joy in the Holy Spirit” —see Rom. 14:17. Needless to say there can be no peace and joy for those whose lives proclaim that they deny God’s principles. For such Paul’s message to Felix of “righteousness, temperance, and judgment to come” is the appropriate one. As for the Church, Paul reminded the Ephesian elders that he had preached the Kingdom of God among them—20:25 and the exhortations at the close of his epistles largely concern the Kingdom of God. Paul’s ministry in Acts is the ministry of the Kingdom of God; Peter’s the ministry of the Kingdom of heaven.

. . . The Kingdom of Heaven—The Lord gave Peter the keys of the kingdom of heaven, which invested him with certain administrative responsibilities in the kingdom over those who professed the Name of Christ. We have already seen how he turned his two keys to admit Jew and Gentile into the kingdom. But he also exercised administrative authority in the kingdom, dealing with the sin of Ananias and Sapphira believers) and the pretension of Simon Magus (an unbeliever). Simon Magus was in the kingdom of heaven simply because he professed to believe and was baptized. Yet it is more than likely that he will be in hell. Every person who professes to be a Christian, and is baptized, enters the kingdom of heaven but that does not save him. Only real faith in the finished work of Christ on the cross can do that. Simon Magus believed with his mind—like those in John 2:23, and for the same reason. But to be saved we must believe with our heart—Rom. 10:9. Still he confessed Christ, was taken at his word, and baptized. We can fail to distinguish between the evil and the faithful servant, the foolish or the wise virgin, the tare or the wheat. “By their fruits ye shall know them” —Mat. 7:20. But nothing escapes the all-seeing eye of God “the Lord knoweth them that are His” —2 Tim. 2:19. And with Him there can be no mistake. No man will ever be in heaven if his profession is false and he is really an unbeliever, even though he is in the kingdom of heaven now because of his profession and baptism.

The expression “the kingdom of heaven” is found only in Matthew’s gospel. In that gospel there is a progressive rejection of Christ, chapter by chapter, until by the time we come to the sixteenth chapter there is no hope of Christ receiving His kingdom on earth. So, it is at that point He reveals a new truth. Israel having rejected Him as the King on earth He will now become King in heaven. Then Peter comes into the picture. Peter had delighted the Lord’s heart during the time Israel was rejecting Him by declaring, when asked who He was— “Thou art the Christ, the Son of the living God.” The Lord immediately replied “blessed art thou Simon Bar-Jona, for flesh and blood hath not revealed it unto thee, but My Father which is in heaven. And I say also unto thee, that thou art Peter, and upon this rock I will build My Church and the gates of hades shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven” —Mat. 16:17, 19. The building of the Church and the gift of the keys of the kingdom of heaven are separate considerations. No man builds with keys. Keys are for entrance and control—and not to the Church but to the kingdom. Not to an earthly kingdom either but to a heavenly one.

The kingdom first started on earth when Saul became king of Israel; it ended when God gave earthly political power to the Gentiles, commencing with Nebuchadnezzar, the head of gold of the image in Daniel. When the Lord Jesus, the True King came to earth, the Roman power, the iron legs of that image, was ruling. The Lord offered His ancient people the kingdom again, but they rejected Him. So He gave Peter the keys, not to an earthly kingdom but to the kingdom of the heavens. At present the King is not seen in this world. The King is in exile, so to speak, for man will have no king but Caesar. When He comes forth to rule the world, He will administer it from the heavens—where He is, over the earth—by the Church—and through Israel.

A heavenly kingdom wasn’t what the Jews were looking for. They were expecting a kingdom on earth. But that couldn’t be because when Peter turned his first key the King had gone to heaven. Then at Caesarea Peter turned his other key and let the Gentiles in to the kingdom of heaven. So both Jew and Gentile in the present day who profess the Name of Christ, are partakers of the kingdom on its heavenly side. This was an amazing thought to a Jew—that the Gentiles, whom he regarded as unclean, should have any part in the kingdom. And it was even more amazing that the kingdom for the present should have its seat of rule in heaven, not on earth.

Now let us apply all this so that the meaning is clear. Let us say that in India a Hindu is converted and baptized. He is now in the kingdom of heaven. But he is puzzled by others who say they are Christians. He knows of a modernist church which denies every vital doctrine of Christianity. Nonetheless the congregation, who are baptized, think of themselves as Christians and indeed are referred to as such by the Hindus. And truly they are just as much in the kingdom of heaven on the ground of profession as the new convert. Only, he belongs to those virgins with oil in their lamps—read Mat. 25:4. The others have lamps but no oil. The oil is the Holy Spirit. That is what makes the difference between profession and reality. “After ye believed ye were sealed with that Holy Spirit of promise” —Eph. 1:13. The lamp is professing the Name of Christ. But a lamp is worthless without oil. Still, even the unsaved in the kingdom of heaven enjoy the blessings of that kingdom. They are spared from the moral depravity of men who do not claim a link with God, live better lives, have better associations. The Christian community is generally more diligent in the whole business of life than others. On the other hand, they are more responsible to God than men who have never made a profession of Christianity. God’s principle is that where there is more light there is more responsibility. “And that servant, who knew his Lord’s will, and prepared not himself, neither did according to His will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall much be required, and to whom men have committed much, of him they will ask the more” —Luke 12:47, 48.

The Church of God

Now that we have considered the kingdom, we will look at the Church. The first intimation of this on earth was given to Peter when the Lord said— “and I also, I say unto thee, that thou art Peter, and on this rock I will build My assembly, and hades’ gates shall not prevail against it.” The Church of Rome interprets this Scripture to mean Christ building His Church on Peter. The truth is that He builds His Church on Peter’s confession— “Thou art the Christ, the Son of the living God.” The Living God is the Author of life, the Creator of all things, who has life in Himself. As Son of the Living God, Christ is co-equal and coeternal with God the Father. It is a declaration of His eternal Sonship because there is no element of time with a divine being. If He is Son He is Son as long as the Father is the Father. Thus Peter answers the question posed in Prov. 30:4— “who hath ascended up into heaven or descended . . . what is His Name and what is His Son’s Name if thou cans’t tell?” The declaration that Christ is the eternal Son of God is the rock on which the Church of God is built. This building, which is the Lord’s work, started on the Day of Pentecost and will go on until the last stone is added and the building is complete. Now it is important to see that what Peter did on the day of Pentecost and what the Holy Spirit did were different things. Peter merely turned his first key—an administrative act to let the Jews into the kingdom of heaven. But the Holy Spirit formed the Church on the Day of Pentecost, completely independent of Peter, and before Peter turned his first key. It was God’s thought that the Church should precede the kingdom. It was failure to see this distinction that led to Popery. It is continued failure to see it that sustains Popery. God never entrusts anything vital to man. The baptism of the Holy Spirit which took place on the day of Pentecost occurred only on that day, and at no other time. What then was the baptism of the Holy Spirit? It was the Holy Spirit coming down from heaven to unite the risen glorified Head of the body—Christ—to His members below, so forming the Church.

Peter’s view of the Church is always as a building. This is a much different viewpoint from Paul’s who received his view of the Church as the body of Christ from heaven—on the road to Damascus. Peter received His view from the Lord on earth. Peter’s view of the Church is a building composed of living stones. His name Peter means a stone. He sees us as living stones in a building under construction— “to whom coming (that is to Christ) a living stone, cast away indeed as worthless by men, but with God chosen, precious, yourselves also, as living stones, are being built up a spiritual house, a holy priesthood, to offer spiritual sacrifices, acceptable to God by Jesus Christ” —1 Pet. 2:4, 5.

We will have more to say about the Church later on in this book. For the present our object is to maintain the distinction between the Kingdom and the Church in the reader’s mind.

Chapter 11: The Practical Expression of the One Body

(Suggested Reading: Chapter 11; Chapter 12:25)

This chapter shows us the unity of the body of Christ—not in doctrine but in practice. This is characteristic of Acts which commences with all things that Jesus began both to do and teach. The word “began” is meaningful here for it suggests that the things Jesus began to do and teach should be continued on earth through His body the Church once He had ascended. And always in Acts it is doing before teaching. So here in this chapter we have action concerning the one body of Christ—the doctrine is left to the epistles. The unity of the body is expressed two ways here—in the confirmation by those in Jerusalem of what Peter did at Caesarea and then the practical reciprocal action at Antioch. The starving Jews were fed by their Gentile brethren who saw in them fellow members of the body of Christ who needed help. This is the doctrine of the unity of the body of Christ expressed in a practical way. It is what men sometimes call “truth in boots.”

But the very fact that the unity of the body should be the subject before us here is significant. This is Paul’s doctrine. It is one more step in the direction of Paul and away from Peter, like a ship moving out of a harbor gap and passing landmark after landmark on its way to the open sea.

“Repentance Unto Life”

It is significant that the Apostles did not contend with Peter concerning Cornelius and the other Gentiles. Deep indeed was the spiritual understanding of the men who had companied with Christ. What reality there must have been in the lives of men who lived in the presence of One who could discern their every thought. What folly of the Sanhedrin to write them off as “unlearned men.” What instruction could man give in his educational system compared to that given by the Creator of the Universe and the Saviour of the lost? How they must have hung on every word He uttered and in later life recounted them to others. What a privilege to sit at His feet for Divine instruction in the Holy Scriptures. The marks of the truth are seen in the blessed fact that we know no controversy among the Apostles in doctrine. True, Paul withstood Peter to the face, but because of practice, not doctrine. Peter knew better in that instance and was disobedient to the heavenly vision at the time. But in doctrinal matters agreement is perfect. Paul’s teaching, new and distinct as it was, never met apostolic resistance. So with Peter here it is blessed indeed to know that the Apostles’ doctrine is perfect. But here, men well below the apostles in spiritual understanding confront an apostle for going in to uncircumcised men and eating with them.

Peter, however, does not hide behind his apostolic authority. In defending what he did he automatically acknowledges the authority of the general assembly. He admits accountability because the Church is the pillar and ground of the truth. He recounts everything that took place and at the close quotes the Lord’s own words “John indeed baptized with water, but ye shall be baptized with the Holy Spirit.” Peter’s action is then ratified for “when they heard these things they held their peace and glorified God, saying then hath God also to the Gentiles granted repentance unto life.”

First Stirrings at Antioch

The Antioch referred to in our chapter is the Antioch in Syria. This is just mentioned because we will come across an Antioch in Pisidia later and this will avoid confusion. Seleucias, wishing to perpetuate his family name, built sixteen Antiochs, nine Seleucias and six Laodiceas. Antioch in Syria had a beautiful climate. In the time of the Emperor Augustus it was a union of four cities. Its population was cosmopolitan. A street four miles long on which sheltered crowds could walk through continuous colonnades, linked the eastern and western suburbs. The city boasted a temple to Jupiter, a palace, an arch, fountains, beautiful buildings, groves of trees and all the trappings of first century paganism.

Into this most unlikely spot the gospel went. The licentiousness of the people only made the preaching of it the more imperative. It was so with Corinth also, where the Lord had many people. Those who preached it were not the apostles but simple believers. The time of the preaching was at the persecution following Stephen’s death, so the account is not in chronological, but moral order. It is given here to show that what they were doing, while in advance of knowledge and the turning of Peter’s second key, was officially ratified later. Now some of those who preached restricted their message to Jews. It did not occur to them that God would go beyond their nation and save Gentiles. But their more spiritual brethren from Cyprus and Cyrene “spoke to the Grecians, preaching the Lord Jesus.” How significant the expression “and the hand of the Lord was with them.” This is not said about those who preached only to the Jews. The result is great blessing— “and a great number believed, and turned to the Lord.”

Barnabas is sent out from Jerusalem without any fixed mission except that he “should go as far as Antioch.” He came, saw the grace of God, was glad, and exhorted them all that with purpose of heart they would cleave to the Lord. Then comes one of those gems we sometimes unearth in Scripture. It is wonderful indeed if God can say of a man “for he was a good man, and full of the Holy Spirit and of faith.” But God gives us a demonstration of it. Barnabas leaves for Tarsus to find Saul. Why? Because he was a good man and full of the Holy Spirit. If he had been full of himself, he would have stayed on at Antioch and set himself up as a teacher, for there were many Christians there now—v. 24. But he recognizes his limitations and is only concerned about going for help. The thought that governs him is that the Lord’s sheep need food. So he departs to seek a great teacher for them—Saul of Tarsus.

Since Saul returned to his native Tarsus a period of undefined duration had elapsed. It is likely, from Gal. 1:21, that he was preaching in the regions of Syria and Cilicia for he confirms them there in 15:41. It is likely too that the extreme sufferings, dangers and privations he describes in 2 Cor. 11 took place in this period. Be this as it may the Spirit passes over the whole period since it is not critical to the story of the main thrust of Christianity at the time. Barnabas goes to Tarsus. He finds Saul there and persuades him to go. They travel to Antioch together. Now at last the people have a teacher to instruct them and for a whole year many are taught. Saul’s coming to Antioch marks the shifting of the center of gravity, so to speak, away from Jerusalem. Antioch replaces it as the great missionary center for the spread of the gospel. For this reason, you will find in Chapter 11 The gifts of apostles, prophets, evangelists, pastors, and teachers which the ascended Christ gave to men—see Eph. 4:11. The disciples were first called Christians in this city. They had become so numerous there that the world awarded them a distinctive name.1 This, as well as the verse preceding it— “for a whole year they were gathered together in the Assembly and taught a large crowd” seems to suggest that they met together away from the synagogue. The large number of Gentile conversions strengthen this interpretation. However, this was still a local situation. In a world where communications as we understand them were unknown, news of Paul’s activities spread but slowly. So the synagogue is useful as a forum for the preaching of the gospel. When its usefulness came to an end later, Paul withdrew the believers from it, not to return.

The Great Famine in Those Days

Next, we are given an insight into the great famine which raged over the whole (Roman) world in the reign of Claudius Caesar. There was a famine in Greece, Rome and Judea. In the fourth year of Claudius’ reign many people died from starvation in Judea. God knew this would happen and sent the prophet Agabus to Antioch to forewarn the saints there. Verse 29 should not be interpreted as contemporary with Agabus’ warning. The point of the warning was to establish a fund for the future relief of the brethren in Judea. Food could not be purchased with money in Judea for there was no food there.

Barnabas and Saul discontinue their teaching ministry at Antioch and personally look after the purchasing and transportation of relief supplies to Jerusalem. They make delivery to the elders who with Barnabas and Saul—12:25—supervise the rationing of the food. The Apostles at Jerusalem refrain as usual from becoming involved in a purely administrative matter, even though an important one.

On this, his second visit to Jerusalem2 Paul has the evangelization of the Jews on his heart. Praying in the Temple—doubtless about redeeming the time this way—he is in a trance. The Lord says to him “make haste, and get quickly out of Jerusalem, for they will not receive thy testimony concerning Me.” Paul remonstrates with the Lord but is told “depart, for I will send thee far hence to the Gentiles” —see 22:17-21. Thus does Paul’s ministry at Jerusalem—to relieve the famine in the bodies and souls of the Jews—terminate. So, connecting 12:25 with the eleventh chapter, for the whole of the twelfth chapter is in parenthesis— “Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John whose surname was Mark” —12:25.

The Lessons for Today

The story of the famine is one thing, but the plain teaching is quite another. The Gentile brethren here show clearly that the teaching they absorbed from Saul for a whole year had not been in vain. He always taught the unity of the body of Christ and how if one member suffers all members suffer. This they put into practice. Alas for the days we live in, in which Paul’s doctrine of the unity of the body is held only in a cold intellectual way. The church ignored Paul’s warning “if ye bite and devour one another, take heed that ye be not consumed one of another” —Gal. 5:15. Many Christians in India today suffer from hunger because of the break-up of the Church of God into fragments, most of whom do not even know the others exist. So it is all but impossible today to give expression in a collective way to the needs of our suffering brethren elsewhere in the world. But the man who truly holds Paul’s doctrine will express it in a practical way, giving relief as an individual to other suffering members of the one body “according to his ability” —11:29—as the Lord directs them to him.3

Let us close our chapter with thanksgiving to God for the food he supplies. We began this chapter with “all things that Jesus began both to do and teach.” What did He do? Why He fed them with loaves and fishes. So He continued to meet His people’s need in Judea through His members in Antioch. He began to do and teach. He continues through His members on earth what He began to do on earth Himself.

He filleth our mouths with good things yet man grows fat and kicks. An old missionary whom I knew, G.C. Willis, who spent most of his life in the Orient, was imprisoned during World War 2 in a Japanese internment camp. An engineer, scholar, and teacher, he organized a school for the education of the children of the internees and generally kept the place in shape. His experiences are described in his book “I Was Among the Captives.”4 But he met bitter opposition when he hung up a Scripture text. Finally, he put one up ‘give us this day our daily bread’ thinking no one would object to that. But a storm of protest burst and it was taken down. The next day their bread ration was cut off. This caused great misery since the prisoners sometimes couldn’t sleep for hunger, even with the ration. So the text was hung up again and their bread ration restored. Again, it was covered or removed and again the bread was cut off, and again restored when it was displayed. Since this had happened several times the former manager of a brewery nailed it to the wall so it couldn’t be taken down. And the bread never failed again. How true it is that “the eyes of the Lord are upon the righteous, and His ears are open to their cry. The face of the Lord is against those who do evil” —Ps. 34:15.

Chapter 12: Peter's Deliverance From Prison and His Departure

(Suggested Reading: Chapter 12:1-24)

The twelfth chapter opens on an ominous note. Herod1 the King “laid his hands on some of those of the Assembly to harm them, and slew James, the brother of John with the sword. And seeing that it was pleasing to the Jews, he went on to take Peter also.” This is a new phase of persecution and should be examined in the light of what has already transpired.

The Attacks of Satan

We are perhaps slow to identify our persecutors as not men merely but tools of Satan. Yet the Scripture clearly teaches that “we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” Eph. 6:12. In some countries in the world today evil spirits are unchecked publicly; in others man is manipulated unseen by Satan to accomplish his ends. Sometimes he proceeds with guile as in the case of the orator Tertullus Acts 24... but more often by open violence. Prison, chains, the lash, the soldier, the sword these are the symbols we encounter in Acts Satan’s tools of trade. What is characteristic of his method is the use of ever-increasing pressure against those who stand for the truth.

At the beginning the Apostles were only jailed and warned. Then they were beaten when they refused to stop preaching. Stephen was stoned and the Church so persecuted that it had to disperse. But at this time it had reformed, either through conversions, the return of those who had left, or both. Now for the first time an apostle is slain and another imprisoned. This was an especially ominous event because it linked the secular and religious powers against Christianity. This union is the secret of Satan’s success as a persecutor in the world. When the American nation was founded the God-fearing men who framed the Constitution adopted the principle of separating Church from State. This was based less on knowledge of Scripture than on historical experience of the tyranny of Protestant state churches—a tyranny which caused the pilgrim fathers to flee England for the new land of America. But Scripture clearly shows the two-fold way in which Satan exercises power in the Lord’s temptation. Satan took the Lord to the pinnacle of the temple—religious power—and showed Him the kingdoms of the earth in a moment of time—political power. Satan distinctly said, and the Lord did not refute him, that the power and the glory of these kingdoms belonged to him. As to the world’s religions there is no doubt that he manipulates their leaders.

So it is here. As long as the believers carried on with the law, the temple, the synagogue, they could be tolerated up to a point. Their testimony accusing the religious leaders of the nation of the death of Christ evoked great bitterness. But in the eyes of the Jews they were merely another Jewish sect, the synagogue of the Nazarenes, one more added to the many prevalent in Jerusalem at this time. But when Peter in effect broke with the Jewish system of things by receiving Gentiles and eating with them, and his actions were ratified, alarm bells rang throughout the capital. It must be remembered that by this time Christians were numerous and their actions watched. Satan well knew how useful the law was in chaining man to useless works, and the strength of that union of Jew and Gentile which was now emerging. So his religious puppets are manipulated to lobby with the political power for the first time. In the later stages of the Church’s history the political power becomes the instrument of persecuting cruelty. Satan then has gone to the limit of his powers. Sad as such conditions became, the Lord envisaged them in His first declaration of the Church to Peter with the assurance that the gates of hades should not prevail against it. They have often pressed hard against it, but greater is He that is in us than he that is in the world.

The direct attempt of Satan here was to strike hard at the leadership of the Church. In the inscrutable ways of God, James the brother of John suffers death—the only death of an apostle in the New Testament—and Peter is delivered. When reason fails us—when things happen in life we can’t understand—faith helps us overcome. Having experienced this in his own life Peter writes of it to encourage others “that the trial of your faith, being much more Precious than of gold which perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ” —1 Pet. 1:7.

Peter’s Deliverance From Prison

Peter’s position appears hopeless. Not only put in prison, but guarded by soldiers on continuous relief through the four watches the meaning of “four quaternions of soldiers” —he is under continuous surveillance. Furthermore, he is bound with two chains. Two soldiers guard him in his cell and two are posted in front of the door. These details are given to us in an interrupted fashion—the break being the comment “but prayer was made without ceasing of the Church to God for him.” This conditions our thinking for what takes place—his deliverance from an apparently hopeless situation.

What happens demonstrates the superiority of the power of God over Satan’s power “and lo, an angel of the Lord came there, and a light shone in the prison.” Peter’s deliverance is typically Jewish as befits the Apostle to the Jews, unlike Paul’s deliverance later at Philippi. The Jews believed they were under the protection of angels. An angel disturbed the pool of Bethesda. Stephen said they had received the law as ordained by the ministry of angels and had not kept it. The light that shines in the prison also is in contrast to the earthquake at Philippi. Israel was a light in a dark world, but the gospel Paul preached in the Philippian jail shook the whole world and disturbed it. The world is Satan’s prison.

And now we come to a beautiful touch. The light does not wake Peter. He is sleeping too soundly for that. The angel has to hit him on his side. Even then he isn’t sure about this and thinks he has seen a vision. This incident has to be considered in the light of Peter’s past. Luke tells us that on the Mount of transfiguration “Peter and those who were with him were heavy with sleep, and when they were awake, they saw His glory and the two men that stood with Him” —Luke 9:32. Luke also tells us that the disciples—which would include Peter—were sleeping for sorrow before the Lord’s betrayal so that He had to reprove them— “why sleep ye?” In Mark’s gospel Peter is singled out— “Simon, sleepest thou? Could you not watch one hour?” Thus Peter slept during the Lord’s sufferings and the manifestation of His glory. But Christ has suffered these things and entered into His glory. Peter’s sleep now is an undisturbed repose in the knowledge of what Christ has done for Him and where he now is. He is fulfilling the first part of his words to the Lord— “I am ready to go with Thee, both into prison, and to death.” This shows how the Lord leads us gradually in the experience of Christian life. Peter certainly wasn’t ready when he spoke these words, but he was ready when he slept between the soldiers. Full trust in the Lord is seen here. Picture yourself in Peter’s position in the prison awaiting execution. Would you be sleeping so soundly that an angel would have to hit you hard to wake you? This picture is given us as we come to the close of Peter’s ministry so we may see the way the Lord led Peter.

The deliverance by the angel was miraculous. The soldiers in Peter’s cell were probably asleep, secure in the knowledge that Peter was chained to them by his hands. But the angel says to Peter “rise up quickly!” And his chains fall off his hands. Peter is told to dress and dutifully follows the angel. The prison guards do not see them for “as soon as it was day there was no small stir among the soldiers what was become of Peter.” In accordance with cruel Roman customs that accepted no excuses for failure to guard prisoners they are later put to death. As for Peter the iron gate of the prison simply opens. The angel escorts him through one street, then leaves him. The miraculous now gives way to everyday life.

The Prayer Meeting in Mary’s House

Peter attributes his deliverance to the Lord. He thinks over what has happened and decides that the best thing to do is to go to the house of Mary the mother of John Mark. Unknown to him a prayer meeting is being held for him. It tells us much about our own limited faith in prayer. Peter had already been freed while prayer was still going on. This of course was unknown when Peter stood outside knocking. But when Rhoda answers she instantly recognizes Peter’s voice. Instead of opening the door she is overjoyed and runs to tell everybody Peter is here. It is a very human scene in contrast to the angelic deliverance. Nobody can believe their prayers have been answered! Surely this is a picture of us of little faith. Poor Peter! He keeps knocking outside in the night air and darkness. Finally, they open the door and are astonished. So the Lord really answered our prayers! The prayer meeting does not continue, however, to thank the Lord for deliverance. These reminders of our weakness bring before us the truth that we are the Lord’s sheep. Sheep are not particularly intelligent naturally; neither were these believers in their conduct. But sheep have a shepherd who looks after them and so have we. The Lord loves us not because of what we are but because of what He is. How blessed to know that the Lord is our Shepherd and we shall not want.

Peter tells the story of his deliverance and says, “go show these things to James and to the brethren.” This admonition, coming as it does at the close of Peter’s recorded public ministry in the Acts, is not without meaning. James by this time has become the most important man in the Church at Jerusalem. We will see this later on in the Acts, but it is well to note it now.

Peter Goes to Another Place

And now we have to say goodbye to Peter, that faithful servant of the Lord Jesus, in whose affections we may be assured he occupied a most deserved place. The divine record of his ministry closes with the statement that “he departed, and went to another place.” The other place is not specified because such knowledge would not contribute to life and godliness—2 Pet. 1:3—otherwise it would have been given to us. But we may be sure it was not Rome.2 He is thought to have written his first epistle about A.D. 64 and his second the following year. The considerations involved in these approximations, like the date of his martyrdom, are too involved to discuss here. But it is generally conceded that neither Peter nor Paul lived to see the destruction of Jerusalem and the temple in A.D. 70. Both suffered martyrdom—John 21:18, 19; 2 Ti. 4:6. The departure of Peter is full of pathos. Paul too at the end of his life said that the time of his departure was at hand. We dearly miss all the Lord’s people who are taken from us if our hearts are right with God.

Some believers mistakenly make much of Peter’s failure, forgetting that the Lord turned and looked on Peter. That was enough. So he writes later “if so be ye have tasted that the Lord is gracious” —1 Pet. 2:3. He is numbered with the twelve, of whom the Lord said “ye are they who have persevered with Me in My temptations. And I appoint unto you, as My Father has appointed unto Me, a kingdom, that ye may eat and drink at My table in My kingdom, and sit on thrones, judging the twelve tribes of Israel.” With such a reward, promised by the Lord Himself, we do well to refrain from talking too much of whatever failure came into Peter’s life. God has a way of looking at His servants apart from their failures. He looks at them from the tops of the mountains. “The steps of a good man are ordered by the Lord, and He delights in His way. Though he fall, he shall not be utterly cast down, for the Lord upholds Him with His hand” Ps. 37:23, 24.

The Death of Herod and Its Dispensational Teaching

Some commentators3 have been astute enough to read into the account of Herod’s death more than the mere history of it. Others, while aware of it, have not expounded it. There is in the story an interplay of history and prophecy. Let us examine it in this connection.

Historically the famine which was prophesied by Agabus is a picture of the state of the Jew during the Church period. Agabus, whose name means “grasshopper” appears twice in the Acts. (the locust, which devours crops, is of the grasshopper family). Agabus’ appearance coincides with the end of both Peter and Paul’s public ministry. Gloomy tidings are associated with his messages in both cases. What followed Peter’s ministry to the Jews was the introduction of a spiritual famine a famine of the Word of God. The only relief that the Jews can get, as in the case of the actual famine, is through the ministry of Paul 11:30. Paul’s doctrine characterizes the Church period when the Jews, spiritually, are starving to death. If they come to Christ they will not hunger, for God has not cast away His people. But they must submit to Paul’s ministry “believe on the Lord Jesus, and thou shalt be saved.” Then the time comes when Barnabas and Saul return from Jerusalem 12:25. Paul’s ministry ceases when the second coming of Christ takes place. Famine conditions end, and God raises up a godly Jewish remnant in the land of Israel.

Now let us consider the same account as a prophesy of conditions that will be found in Israel when antichrist rules over them. Like Herod he will persecute the godly Jews. Some he will put to death like James, and others he will imprison like Peter. In some cases, the Lord will allow His servants to seal their testimony with their lives; in other cases, He delivers them. Again, the unexplained ways of God. But those who serve the antichrist, like Herod’s soldiers, will face certain death “as soon as it is day” that is when the present darkness is over and Christ’s kingdom is established in the world.

Just as his followers perish so does he. He will exceed Herod’s sin of accepting and basking in the adoration of the people. He will sit in the temple of God Thess. 2:4 showing himself that he is God. The Temple of God mentioned here is the Third Temple the Name of the State of Israel today.4 So what manner of men ought we to be as we see the end approaching. The Spirit of God is restraining the full development of this evil until the Church is raptured. But how awful the end of the ungodly! Like Herod who was eaten alive by worms he will be thrown alive into the lake of fire Rev. 19:20 “where their worm dies not, and the fire is not quenched” Mark 9:44. The reason is that both Herod and Antichrist claim divine worship, and the Lord has said “My glory will I not give to another.”

Peter’s Three Sleeps

The Jew always thought of the Messiah as the conquering King, ignoring His sufferings foretold in the Old Testament. This explains the Lord’s rebuke to the two on the way to Emmaus “O fools and slow of heart to believe all that the prophets have spoken, ought not Christ to have suffered these things and to enter into His glory?” Peter’s first two sleeps correspond to these two sleep periods of the Jewish nation. Like Peter they fell asleep concerning Christ’s sufferings and like Peter (on the mount of transfiguration) they fell asleep as to His glory. But at the end of Israel’s history, awaiting death in prison at the hand of the Antichrist, they fall asleep in complete confidence as to their Messiah’s will for them. He does not fail the sealed remnant but delivers them “as soon as it is day.” The end of Jacob’s history is beautiful. He worships, leaning on the top of his staff, as Israel will in the millennium.

Chapter 13: The First Mission to the Gentiles

(Suggested Reading: Chapter 13)

As the Acts opens, we are introduced to Gamaliel, a teacher of the law, in Jerusalem—5:34. Here in Gentile Antioch we find not a teacher of the law but teachers of grace, one of them being Gamaliel’s old pupil—Saul of Tarsus. “Now there were in the Church at Antioch certain prophets and teachers as Barnabas and Simeon called Niger and Lucius of Cyrene and Manaen who had been brought up with Herod the tetrarch, and Saul.” Barnabas heads this list and Saul is at the end of it. It is likely that this arrangement is in view of what happens in the second verse, where the Holy Spirit says, “separate Me Barnabas and Saul.” In other words, Barnabas and Saul are to be separated from Simeon and Lucius and Manaen. These three are to be left behind at Antioch as prophets and teachers.

Barnabas and Saul are subject to a threefold action of the Holy Spirit. First, they are separated from the other prophets and teachers who also minister to the Lord and fast. Next, they are called for a work which is not to be at Antioch. But before going out on this work they receive the fellowship of their brethren at Antioch. This is what is implied by verse 3 “and when they had fasted and prayed and laid their hands on them they sent them away.” The laying on of hands here does not go beyond an expression of fellowship since their separation and call was the result of a direct command from the Holy Spirit. The five had ministered to the Lord and fasted before the Holy Spirit spoke, so that fasting and prayer preceded the laying on of hands. And now the Holy Spirit, who had separated and called them, sends them out. It is more important to see this than dwell on their departure from Seleucia, the seaport of Antioch, or their arrival at their destination, the island of Cyprus. What we are witnessing is the grand opening of the second division of the Book of Acts—the part describing the work of the great Apostle to the Gentiles.

As usual the work begins in the synagogues. Considerable liberty was granted in the synagogues to travelling Jews whose qualifications entitled them to speak. But nothing is said as to the results of the preaching there—only a casual comment that “they had John as their helper.” This is John Mark, in whose mother’s house the prayer meeting had been held for Peter’s deliverance. His service is not defined, the emphasis being that he was officially responsible to serve the two apostles in whatever capacity was necessary. This is partly why his defection in the Lord’s work was viewed so seriously by Paul later on.

The Lord’s Work in the Island of Cyprus

The range of the apostles’ ministry through the island was quite extensive. At Salamis they preach in the synagogues of the Jews; at Paphos, where the Roman governor resided, they preach to the representative of the Roman Senate. In between they confound the power of Satan in “a certain sorcerer, a false prophet, a Jew whose name was Bar-Jesus.” Such men were common throughout the Roman Empire at the time. Floods of astrologers, fortune tellers, and other instruments of the devil swept into the Roman Empire from eastern countries and Israel, as the empire extended its sway eastward. The collapse of the old Roman religion among the educated classes gave them entrance to governing circles, as we see here. Bar-Jesus is also called Elymas the sorcerer just as in the next verse Saul is also called Paul. It is a direct confrontation between two men. Elymas withstood them—the apostles—but Paul takes up the challenge. Filled with the Holy Spirit he informs Elymas that the hand of the Lord should be upon him. Normally the hand of the Lord works for good, but it should also be remembered that it also restrains evil. In the Church the hand of the Lord could be seen in Peter’s apostolic rod on Ananias and Sapphira; here in the world in Paul sentencing the sorcerer to blindness. God’s judgment on sin in the Church is more severe than outside in the world for His people know better.

Men like Elymas the sorcerer will always be found in the world. D.L. Moody the great evangelist once received a telegram from a famous circus master, offering him a large sum of money to preach the gospel in a circus where he would be surrounded by freaks of nature, etc. He saw at once the intent—to degrade the gospel to the same level as the curious sights the people came to see. He replied with another telegram, quoting Acts 13:10— “O full of all subtlety and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?”

Well, the governor got the blessing. When he saw the blindness of Elymas he believed, being astonished at the teaching of the Lord. This word “teaching” is found at the opening of Acts “they persevered in the teaching and fellowship of the Apostles” —2:42. Here we see it in mighty power so that the governor is astonished. Elymas is a figure of the Jew. The Jew, jealous of the Gentile getting the blessing of the gospel, withstands it as Elymas did. Therefore God sends a governmental blindness upon them “you shall be blind, not seeing the sun for a season.” This figure shows us that the Jew will not be blind for ever but for a season—that is, the Church period. He can’t see the sun—a figure of Christ, the light of the world. So it is fitting that at this juncture Saul sheds his Jewish name and the text now refers to him by his Roman name, Paul, or to be completely accurate Paulus, the same name as the Roman governor to whom he preached. Moreover with two exceptions1 which can be explained, the order is now Paul and Barnabas, not Barnabas and Saul. The Apostle to the Gentiles, having demonstrated that he was such before his namesake, takes the lead. So they sail from Paphos.

The Defection of John Mark

As they leave the island behind John Mark has time to think. No doubt as the ship plows through the blue waters of the Mediterranean his thoughts may well range over how thoroughly the apostles had covered the whole island and then the work that lay ahead. Perhaps he did not attach much importance to his part in the work for after all he had not been chosen by the Spirit nor by the Assembly at Antioch. But we do not know. We must leave him, not implying motives for his subsequent actions, which have been the subject of much unfruitful speculation.2 So the ship docks at Perga, but the emphasis is not on that town but on Pamphilia, in which it was located. This region was to be the scene of labors in the gospel at a later date, but not now. For at Perga John Mark separates from the apostles and returns to Jerusalem. The Scripture scrupulously avoids comment as to how this parting took place—whether silently or with words. However, it is clear that his sad action bore bitter fruit at a later date. On the other hand, the Lord does not give up His people though they may give Him up. Mark was restored later and finally wrote the Gospel of Mark. This gospel is unique in that it portrays Christ as the perfect Servant.3 Only one who had been an imperfect servant could be chosen to write such a gospel. And later on the breach between Mark and the Apostle Paul was healed for he wrote to Timothy “only Luke is with me. Take Mark, and bring him with you, for he is profitable to me for the ministry” —2 Tim. 4:11. But for the present the Lord’s work must go on without him. And so we observe two different departures. John Mark departs from Perga and goes to Jerusalem; Barnabas and Saul depart from Perga and go to Antioch in Pisidia. It is here the work of the Lord is to be carried out not in Jerusalem. And so Barnabas and Saul go into the synagogue of that city on the Sabbath day and sit down.

Paul in the Synagogue at Pisidian Antioch

First let us try to visualize ourselves going into the synagogue on the Sabbath day. What will it be like? Looking around we note that the seating arrangements are planned to segregate men from women. The women sit in a separate gallery, or behind a lattice work partition. So do the rich and the poor, really. If we wear a gold ring and splendid apparel ours will be a good seat, but if we are poor we may be told to stand, or sit under someone’s footstool—James 2:2, 3. James says this must not characterize the Christian “synagogue”4 but ‘pure religion’—Jas 1:27—for James views the Church as the replacement of the synagogue.5 Well in this synagogue there are “chief seats” —reserved for the rulers of the synagogue. This indicates the importance of the synagogue in Pisidian Antioch, for many synagogues have only one ruler. These chief seats face the congregation. Behind them is a veil and lamps, and behind these a closed Ark containing the rolls or manuscripts of the law. The Ark is located on the side of the building nearest Jerusalem. There is a raised platform in the center of the floor space with a lectern for reading and a seat for the speaker. Here the law and the prophets are opened and read to the people every Sabbath day. Following that, the meeting is thrown open to discussion with the rulers of the synagogue acting as moderators. But if special speakers are evidently present, we might expect the rulers of the synagogue to invite them to address the people. Paul is soon identified as a visiting Rabbi, and although the rulers invite both Paul and Barnabas to speak, Paul alone accepts the invitation.

Paul steps up to the lectern with a firm purpose in mind to present Christ to the people. The man of the world might impute unjust principles to Paul namely that he merely uses the synagogue to draw away adherents to the new cause, after which he discards it and forms his own assemblies. True historically. But it only raises the larger question is the synagogue for God or man? If for man Paul is wrong; if for God, Paul is right. Paul can easily step up to that lectern and preach a sermon that will delight the men with the gold rings and goodly apparel. If he does, he will be wined and dined in the houses of the rich, feted at private groups, and go away with the applause of the people and a purse full of gold. Instead he chooses the path of faithfulness which causes him to be expelled from the city.

Paul stands up to preach, as every man should. He is expressive, beckoning with his hand. He includes the two elements present the Jews “men of Israel”, and the Gentile proselytes “ye that fear God”, a touch that is not lost on the latter, although it does not dawn on the former for some time. He asks both classes to pay attention and launches forth on his sermon.

He begins with Israel’s deliverance from Egypt, recounts their forty-year sojourn in the wilderness, the conquest and division of the land “and after that He gave them judges about four hundred and fifty years, until Samuel the prophet.” A careful review of this part of their history, as Paul recounts it, shows that God did everything for them. He chose their fathers, He exalted the people. He brought them out of Egypt. He nursed them in the wilderness. He destroyed the seven nations. He divided the land. He gave them judges. Dissatisfied with what God had done they desired a King.6

Then Paul tells us something we don’t find elsewhere in the Bible that this king that they desired Saul reigned forty years. Now we know that David and Solomon also reigned over the undivided kingdom for forty years, yet Paul does not mention Solomon. What then is the point of his message? First of all the number forty in Scripture always indicates a period of testing Moses was on the mount forty days and forty nights Ex. 24:18. The Lord fasted forty days in the wilderness before He was tempted by the devil. The children of Israel were forty years in the wilderness v. 18. The Lord was seen forty days on earth after His resurrection 1:3. Three kings ruled over the undivided kingdom forty years each.

The first king Saul was the man after the flesh. The second king David was a man after God’s own heart. Solomon the third king is not mentioned, for he is a type of Christ reigning in His future glory. Instead the question of David’s seed is raised “of this man’s seed hath God according to His promise raised unto Israel a Saviour, Jesus.” Then Paul points out that John the Baptist testified concerning Him. Now his discourse reaches the critical point. Paul repeats his opening salutation in slightly different words while still maintaining the dual form of address he adopted in the beginning. But never again do we hear of Abraham or his children in Acts. Paul moves on in v. 39 to justification, laying the doctrine subsequently set down in writing in his epistle to the Galatians “know ye therefore that they which are of faith, the same are the children of Abraham” Gal. 3:7. Paul breaks this new ground in v. 26 when he states that the word of this salvation is sent, really, to both classes whom he had addressed Jews and Gentiles. This was an unforgiveable insult to the religious pride of the Jew to be classed as needing salvation along with the Gentiles. Then he condemns the religious leaders of the Jewish nation at the same time pointing out that what the prophets had foretold had come to pass. In spite of what their leaders had done, God had raised Him from the dead. To this there was abundant witness. Notice that the second king, David, and His seed, remain the theme throughout this discourse. So “Thou art My Son, this day have I begotten Thee” has nothing to do with His eternal Sonship though this is always true but to His birth in time as Messiah, “and as concerning that He raised Him up from the dead, now no more to return to corruption, thus He spoke, I will give you the sure mercies of David.”

The Sure Mercies of David

The sure mercies of David are God’s promise “once have I sworn by My holiness that I will not lie unto David; His seed shall endure forever and his throne as the sun before Me” Ps. 89:35, 36. This promise, that a man should sit on David’s throne, is fulfilled in Christ, whom God has raised from among the dead. “All the promises of God in Him are yea, and in Him Amen, to the glory of God by us” 2 Cor. 1:20. For this reason they are the sure mercies of David. David at the end of his life acknowledged the failure that had come in to his house. He knew his own mercies were not sure, but he counted on the faithfulness of God to make them sure. He counted on the eternal covenant God had made with him, ordered in all things and sure. So he looked forward to a morning without clouds. The sure mercies of David are to reach Israel through Christ risen. In the light of Isa. 55:3 that may be why Paul called upon them to hear at the opening of his address— “incline your ears, and come unto Me, hear, and your soul shall live, and I will make an everlasting covenant with you, even the sure mercies of David.” As a commentator puts it “only the death and resurrection of the Messiah could make the covenant everlasting; only so could the promised holy or merciful blessings of David be made inviolable—Thus only could the soul even of a Jew live, or the door of grace open widely enough to take in a Gentile. Hence it will be seen that the chapter in Isaiah begins with the call of God to ‘every one who thirsteth!’ He who was lifted up on the Cross will draw all, not Jews only; and a risen Messiah, though He thereby gives the utmost sureness to Israel’s promises, cannot be bounded in His grace any more than in His glory, but will certainly have all peoples, nations and languages to serve Him with an everlasting dominion.”7

A Light of the Gentiles

Much of what we have just considered would not be understood by the Gentiles who, unlike the Jews, were not versed in the Old Testament Scriptures. But the key points were understood—Christ had been raised from the dead and was seated on the throne of glory. From that position He was preaching through His servants, not only to the Jew but to the Gentile, forgiveness of sins “and by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses.” The Gentiles had been attracted to the synagogue, here as in other places in the ancient world, because it was an improvement on paganism. But its strictures made the Gentiles a thing apart. No wonder then that “the next Sabbath day came almost the whole city together to hear the Word of God.”

The rest of the story needs no comment. Filled with envy at the sight of so many Gentiles coming together to partake of their spiritual things, understanding finally the full meaning of Paul’s words, and perturbed by his comments the previous Sabbath, they contradict and blaspheme. Paul then says, “it was necessary that the Word of God should first have been spoken to you, but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.” This made the Gentiles glad, many believed, and the Word of the Lord was published throughout all the region. As for the Jews they stirred up trouble for Paul and Barnabas (note the new name Paul—and the new order—Paul first). They depart and go to Iconium. This is God’s way. We are not to force the gospel on people if they will not have it— “when they persecute you in this city flee ye into another” —Mat. 10:23. Their testimony at Pisidian Antioch is ended. They recognize the fact, leave the results with God, and do as they are instructed—flee to another city. The pathway of obedience is always the right one for the child of God. And so “they were filled with joy and with the Holy Spirit.”

Chapter 14: The First Mission Continues and Ends

(Suggested Reading: Chapter 14)

The first mission would appear to be divided into two parts—Chapter 13, which is really a closing testimony to the Jews in Gentile lands, and which incorporates much of what Peter and Stephen had testified to them in Jerusalem—and Chapter 14 which is direct testimony to the Gentiles. This is signaled by the phrase “and it came to pass” at the start of Chapter 14 and also by the last “signs and wonders” performed in the Acts. We do not know what these “signs and wonders” were but they were evidently extraordinary manifestations of divine power exceeding even the special miracles which Paul wrought later—19:11.

Having rejected the testimony given to them in the 13th Chapter, the Jews now try to prevent the Gentiles from receiving the blessing of the gospel. This is an important, and an adverse step. There is a marked difference between refusing the gospel for oneself and becoming an opponent of its proclamation. From now on the Jews become public enemies of the truth. “But the multitude of the city was divided, and part held with the Jews and part with the Apostles.” The opposition of the Jews now goes a step further with plans to stone the Apostles. Made aware of this they leave Iconium, where there had been much blessing—for cities of refuge—Lystra and Derbe— “and there they preached the gospel.”

Derbe was a frontier town—a rough military outpost. Lystra, on the other hand, was a quiet, sequestered spot, in a valley watered by two streams, apart from the main roads, and secluded from trade. The soil was fertile, the vegetation green and luxurious. An ideal retreat, one might think, and that is all. But here, of all places, the Lord works mightily. Paul heals a certain man in Lystra, impotent in his feet, lame from his mother’s womb, who had never walked. “And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, the gods are come down to us in the likeness of men.”

Jupiter and Mercury

Satan sought to capitalize on the local pagan traditions in this part of the world. He had attempted violence against the Apostles (v 5); now he turns to deceit and corruption. Let us remember that sin manifests itself in three forms of lawlessness—violence, deceit, and corruption.

Much light is shed on the background of this story in the writings of those respected commentators, Conybeare and Howson— “it was a common belief among the ancients that the gods occasionally visited the earth in the form of men. Such a belief with regard to Jupiter, ‘the father of gods and men’ would be natural in any rural district, but nowhere should we be prepared to find traces of it more than at Lystra, for Lystra . . . was under the tutelage of Jupiter, and tutelary divinities were imagined to haunt the cities under their protection, though elsewhere invisible. The temple of Jupiter was a conspicuous object in front of the city gates; what wonder if the citizens should be prone to believe that their ‘Jupiter who was before the city’ would willingly visit his favorite people? Again, the expeditions of Jupiter were usually represented as attended by Mercury. He was the companion, the messenger, the servant of the gods. Thus the notion of these two divinities appearing together in Lycaonia is quite in conformity with what we know of the popular belief. But their appearance in that particular district would be welcomed with more than usual credulity. Those who are acquainted with the literature of the Roman poets are familiar with a beautiful tradition of Jupiter and Mercury visiting in human form these very regions in the interior of Asia Minor . . . and now arose a great tumult of voices from the crowd . . . they exclaimed that the gods had again visited them in the likeness of men . . . that Jupiter and Mercury were again in Lycaonia—that the persuasive speaker was Mercury and his companion Jupiter. They identified Paul with Mercury because his eloquence corresponded with one of that divinity’s attributes. Paul was the ‘chief speaker’, and Mercury was the god of eloquence. And if it be asked why they identified Barnabas with Jupiter, it is evidently a sufficient reason to say that these two divinities were always represented as companions in their terrestrial expeditions.”1

In all this we see a contest between God and the devil. Satan tried to use the power of God to give stature to his gods of stone. God, on the other hand, allowed the apparent similarities of Paul and Barnabas to Mercury and Jupiter develop so as to arrange a confrontation with the pagan beliefs in Lystra and uproot them.

The Apostles Address the People of Lystra

The devil makes the first move. His priest of Jupiter brings oxen and garlands to the gates. He is arranging a special sacrifice for “the gods.” But God intervenes. Paul and Barnabas are truly ambassadors for Christ and so when they are aware of the intentions of the priest of Jupiter they rend their clothes, and run in among the people. Then they speak to them. They were of one mind, for the entire record is in the plural. Here there is no reference to the Old Testament Scriptures, as in the synagogues. They simply refer to nature to show that there is a God, as Paul did later to the cultivated heathen at Athens. They disclaim anything for themselves, saying “we also are men of like passions with you.” This statement summarizes the believer’s testimony to the world. Although we are the sons of God and heirs of eternal glory, we are also “men of like passions” with our fellow men. When God saved us, He did not take away our old nature but gave us a new one. This is the crux of the believer’s testimony, that although “men of like passions” he does not give way to his fallen flesh as other men do, but lives in the good of the new life God has given him. “And with these sayings they barely stopped the crowds from sacrificing to them.” Unquestionably their restraint was resented by the people and the priest of Jupiter. The Jews, coming later, knew how to fan the embers into flame. But the apostles do not flinch in their testimony.

The Signs of Healing on the Two Lame Men in Acts

There is a most remarkable symmetry throughout the Acts, a balancing of Peter’s activities with Paul’s, Paul’s with Barnabas’ etc. In verse 15, Paul speaks of “the living God” an expression of Peter’s Mat. 16:16. This beautiful balance of things shows up again in the signs performed on behalf of the two lame men in Acts. These are more easily understood if we think of the man at Lystra as a figure of the Gentile during the Church period, healed by the ministry of Paul, the Apostle to the Gentiles, and of the man at the beautiful gate of the temple as a figure of the Jew of the future day healed by Peter. the Apostle to the Jews. Because there is no difference, for all have sinned and come short of the glory of God, the man at Jerusalem and the man at Lystra are both lame from their mothers’ wombs. But the man at Lystra heard Paul speak and Paul saw that he had faith. Now “faith comes by hearing and hearing by the Word of God” —Rom. 10:17. The man at the beautiful gate of the temple, however, was a beggar. He lacked faith and looked only for mercy. This is the position the Jew finds himself in after the rapture of the Church. Since the guilt of crucifying their Messiah still rests on that nation, they can but beg for mercy. The Psalms, which describe the position of the godly Jewish remnant of the future day, are full of this theme. But to the man at Lystra Paul says with a loud voice— “stand up erect on your feet” and he sprang up and walked. This miracle reminds us of the man at the beautiful gate of the temple. Peter said to him “in the Name of Jesus Christ the Nazarene, rise up and walk.” The Jews can only rise up and walk when they confess that Jesus of Nazareth is their Messiah. Then they will enter the temple that will be rebuilt in their land in the future “walking and leaping and praising God.” At that miracle public testimony to the lame man’s new power followed “and all the people saw him walking and praising God and they recognized him.” So will it be when the whole world will worship at the Temple of the Lord. Then the world will know that God has healed His ancient people.

Paul healed the Gentiles—like the lame man at Lystra. But the mighty signs that Paul and the other Apostles did were turned into abominable idolatry, not by the priest of Jupiter, but by the priests of Rome. Indeed, what happened at Lystra was a foreshadowing of this. God well knew that Satan would continue his attempts to turn miracles into objects of idolatry. It was for this very reason that in the Old Testament He had the brazen serpent destroyed lest it be worshipped as an idol—2 Ki. 18:4—and personally buried the body of Moses lest his grave become a shrine—Deut. 34:6.

There is a simple principle which is a key, not only to the figures of the two lame men we have just considered, but to much of the imagery of Acts. This principle is that, because Acts is a book of history, and history has its roots in the past and its branches in the future, any acts of Peter, the Apostle to the Jews, are likely to reflect the future history of Israel, and any acts of Paul, the Apostle to the Gentiles, are likely to reflect future events in the Church.

Paul Is Stoned

The Jews from Iconium had planned to stone Paul but he escaped them. Now they come to Lystra in league with the Jews from Antioch. God allows them to accomplish their purpose this time. They stone Paul and draw him out of the city, supposing that he is dead. His new converts encircle his body, hoping no doubt to retrieve it for burial. But the next day he has recovered enough to depart with Barnabas to Derbe. This incident is unquestionably supernatural. No man could naturally survive such a stoning, let alone make such a swift departure to another town.

Here again we find a remarkable link with Stephen if the general view of what took place at the stoning is correct. Before Stephen was stoned, he looked up stedfastly into heaven and saw the glory of God and Jesus, and exclaimed “behold I see the heavens opened!” The general view of this incident is that this was when Paul experienced what he writes about in 2 Cor. 12:2-4— “I know a man in Christ, fourteen years ago, (whether in the body I know not or out of the body I know not, God knows) such an one caught up to the third heaven. And I know such a man (whether in the body or out of the body I know not, God knows) that he was caught up into Paradise and heard unspeakable things said, which it is not allowed to man to utter.”

The Closing Phase of the First Mission

At Derbe events take a new turn. The gospel is not only preached there but they “taught many.” They retrace their steps to Lystra, Iconium, and Antioch. But the emphasis now is less on evangelization than on establishing their converts in the truth . . . “confirming the souls of the disciples, and exhorting them to continue in the faith and that we must through much tribulation enter into the kingdom of God.” The latter warning is needed to this day. We do not take kindly to hostility when our conduct does not warrant it. So Peter writes “beloved think it not strange concerning the fiery trial which is to try you, as though some strange thing happened to you. But as you share in Christ’s sufferings rejoice; that when His glory shall be revealed you may be glad with exceeding joy” —1 Pet. 4:12, 13.

And so they pass throughout Pisidia and come to Pamphylia. They preach the Word in Perga. This they had not done at the start of the mission. Perga was where John Mark had defected from the work. A root of bitterness had sprung up from that action, and many were later to be defiled by it. But for the present the people of Perga hear the Word of God which had been denied them at the beginning. In spite of the hardships which John Mark may have feared, the Lord had borne His two servants on eagles’ wings. They go down into Attalia and from there sail to Antioch “from whence they had been recommended to the grace of God for the work they had fulfilled.” How blessed to finish a work! “This man began to build and was not able to finish” is a warning to all. To finish well we must continue. “If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son and in the Father” 1 John 2:24.

Then as good stewards of the manifold grace of God they give an account of their ministry. “And when they were come, and had gathered the Church together, they rehearsed all that God had done with them, and how He had opened a door of faith to the Gentiles. And they stayed there a long time with the disciples.”

A closing word is needed to explain why Barnabas and Saul are called apostles—14:14. The word apostle means ‘sent one.’ All apostles were sent out by one of the Persons in the Godhead. Jesus was an Apostle—Heb. 3:1—and we know He was sent out by God the Father. The twelve apostles were sent out by Jesus the Son of God. Due to the defection of Judas these became the eleven—the twelfth being chosen after Jesus returned to heaven—1:26. The Holy Spirit sent out Barnabas and Saul—13:2. To claim to be an apostle is a grave sin because we have shown they were all sent out by different Persons of the Godhead. And for different reasons. Jesus was sent to be the Savior—the twelve to be witnesses of His death and resurrection—Paul and Barnabas to preach the gospel of the glory of the blessed God, thus completing the chain. And so those who falsely claimed to be apostles were tried by the early Church—Rev. 2:2.

In the first mission Paul, who already was an apostle, was linked to Barnabas, another Apostle, in the ministry. In the second mission the Apostle Paul is linked to Silas, who was a prophet.

Chapter 15: The Second Mission to the Gentiles Begins

(Suggested Reading: Chapter 15)

This chapter gives us an insight into the two main things which later divided the Church of God—questions of doctrine and conflicts of personalities. Often the two are interwoven. The main doctrinal clash at the opening of the chapter concerns the conflicting principles of law and grace. This was settled without open division, although it simmered on in spite of this, coming to a head later in the epistle to the Galatians. The issue of personalities can be seen in the clash of Paul and Barnabas over John Mark. They parted and went opposite ways in the Lord’s work. Eventually all were reconciled. Parties gathered around personalities at an early date in the Church’s history. At Corinth there were as many as four parties—see 1 Cor. 1:12.

The spiritual energy of the Apostle Paul prevented these parties from creating actual division in the Church. But when his unifying influence was withdrawn man was put to the test. He broke down as he always does. The forces of division came to the fore and the outward unity of the church perished. God treasured this outward unity—the presentation of a united front to the world. It will return in glory when we all shall be one in manifested display before the world. But at this early date, we are considering the incipient threats to outward unity, and how they were met.

The Appearance of Judaizing Teachers at Antioch

A party of Christian Pharisees, acting independently of the Assembly at Jerusalem, and completely without its authorization, now goes out to Antioch. They are described as “certain which went out from us” and as subverting the souls of those at Antioch. These sought, not only to bring the Gentiles under law, but worse still to connect law keeping with salvation. They said, “unless you are circumcised after the manner of Moses, ye cannot be saved.” Was salvation, then, to be by the law, or by faith?

Paul and Barnabas contended with them but got nowhere. So “they determined that Paul and Barnabas, and certain others of them, should go up to Jerusalem to the apostles and elders about this question.” On their way to Jerusalem they bring great joy to the brethren in the cities they visit, telling of the conversion of the Gentiles. When they reach Jerusalem, they are well received by the assembly, and the apostles and elders, and rehearse “all things that God had done with them.” But now the hard core of the opposition manifests itself believers “of the sect of the Pharisees.” In the Acts there are five references to the Pharisees, including this one, and five to the Sadducees. Thus human responsibility—ten references, ten commandments etc.—is divided in two. They were opposite persuasions, divided opinions, but united against Christ. Human religions are merely different ways of departing from the truth. So here the believing Pharisees insist that it is necessary to circumcise the Gentiles and to command them to keep the law of Moses. And so, the matter comes to a head.

The Earthly and the Heavenly City Jerusalem1

Before we bring the issues into focus, we should note how that here, and only here, do we find the apostles and elders linked—16:4 being related to what they did here. The apostles and elders come together in 15:2, 4, 6, 22, 23. The apostles by this time had lost one of their number—James the brother of John having been put to death by the sword. The apostles seem to have made Jerusalem their headquarters in spite of the Lord’s commission to them. From history we learn that the Apostle Thomas preached the gospel in India and there is a church in that country today which reputedly can be traced to his labors. Two spots in that land vie for his sepulcher. But these are undisclosed labors. The written record in Acts does not show them going too far from Jerusalem. They sallied forth from Jerusalem from time to time, as when Samaria was blessed, but seem to have returned. Now they are linked with the elders in the Scriptures just quoted. The elders’ responsibility was local rule; the apostles’ was doctrine, universal preaching, and establishing new assemblies. The Council at Jerusalem took up a grave doctrinal issue. Since it was referred to Jerusalem for settlement, both the apostles and elders were involved. For some reason the apostles either did not understand their commission to go to the Gentile world with the gospel or were unable or unwilling to do so. It is certain that the Lord had Saul of Tarsus in mind for this task. He described him to Ananias as “a chosen vessel unto Me, to bear My Name before the Gentiles, and kings, and the children of Israel.”

The Lord said concerning the apostles “ye are they who have continued with Me in My temptations, and I appoint to you a kingdom as My Father hath appointed unto Me. That ye may eat and drink at My Table in My kingdom, and sit on thrones, judging the twelve tribes of Israel” —Luke 22:30. Bearing this in mind it is suggested that although the Lord’s mandate to the twelve was worldwide, God permitted it to be much less than this, so that Jerusalem might be a pattern of the Jerusalem to come. Antioch was the base of evangelical operations in the early church; Jerusalem came closer to being an earthly center. Of course, the real center was in the glory when Stephen was stoned, but in a practical sense Jerusalem was “no mean city” in the beginning.

When we look at the holy city Jerusalem in Rev. 21, we get a clearer idea of God’s ultimate purpose for the Apostles. Commencing with verse 10 we get the church, pictured as the holy city Jerusalem “descending out of heaven from God, having the glory of God, and her light was like unto a stone most precious.” But the important thing is to see the fulfillment of the Lord’s words in Luke 22:30 previously quoted, for “the walls of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.” Perhaps this is why, after the Council of Jerusalem, there is no more mention of the apostles in the Book of Acts. Paul now takes over for the earthly scene. Their reward will be an administrative one in the heavenly scene, judging the twelve tribes of Israel in the millennium, from thrones in the holy city Jerusalem. Now let us pass from this digression to a consideration of the issues at Jerusalem.

The Issues at the Council of Jerusalem

Apart from doctrine, one of the issues at stake was the survival of the church as a united whole. If God had allowed Paul and Barnabas to settle the difficulty at Antioch, the result would most certainly have been a division into a Jewish and a Gentile church. This would have been a complete denial of Christianity—contrary to the revelation “that the Gentiles should be fellowheirs, and of the same body, and partakers of His promise in Christ by the gospel” —Eph. 3:6. It was therefore the will of God that the issue was to be decided at Jerusalem. Antioch had representation at the first Council held there but the pronouncement of freedom to the Gentiles had to come from the apostles, elders, and the Christian Jews assembled at Jerusalem. Paul went up with Barnabas and Titus, doing so by revelation, for it was the will of God. This was fourteen years after his conversion—Gal. 2:1, 2.

The doctrinal question, of course, struck at the very heart of Christianity. The ancient faith of the Jews resented the free operation of the Spirit. The thoughts of the flesh turn naturally to law keeping, for it makes much of man. Grace, on the other hand, exposes him as lost and ruined, and makes it clear that God must do all the work for him. God’s sentence is that by the works of the law no flesh shall be justified.

What Was Said at the Council

The opening words “and the apostles and elders came together to consider this matter” might lead one to believe that attendance was restricted. VS 12, 13, and 23 make it clear that this was not so. There was full liberty of discussion, and unquestionably the Pharisees and their adherents were involved in the “much disputing” of verse 7. What they said is not recorded. In a divine book the mind of the Lord is what counts.

Previously Peter had been called to account at Jerusalem for going in to uncircumcised men and eating with them. He recalls this and rises to Paul’s defense, outlining his own experiences in capsule form, concluding with “now, therefore, why tempt ye God, to put a yoke on the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of our Lord Jesus Christ we shall be saved, even as they.” The multitude keep silence, thinking this over. Then they listen to Paul and Barnabas as they recount the signs and wonders God had wrought among the Gentiles by them. After this chapter we get no more signs and wonders, but miracles by the hand of Paul—19:12. The signs and wonders were spoken of by Peter on the day of Pentecost, quoting the prophet Joel “and I will show you wonders in heaven above, and signs in the earth beneath.” So, a series of signs and wonders are given to us in the portion of the Acts relating to Peter’s ministry. Then at Iconium signs and wonders are done by Paul and Barnabas. This testimony would not be lost on the Jews. It proved that God was performing signs and wonders among the Gentiles, just as He had done among the Jews, so that He was making no distinction between them. Once again, the multitude hold their peace, thinking these things over. Finally, James rises to speak.

The Summary and Verdict of James

James occupied a unique place at Jerusalem. We may say, for practical purposes, that he presided over the Council in spite of the presence there of the apostles and elders, and Paul and Barnabas. When he said “my sentence is” it was the last word and carried the meeting. J.N. Darby describes James’ position this way— “He was at the head of the Jewish Church at Jerusalem. For this reason the angel of the Lord, when he had brought Peter out of prison, restoring him to liberty says ‘go and show these things to James, and to the brethren’—12:17. . . . Again, when Paul went up to Jerusalem for the last time, ‘he went in’ it is said, ‘with us to James, and all the elders were present’ 21:18. James was evidently at the head of the Assembly at Jerusalem, and expressed in his own person the strength of that principle of Judaism which still reigned in the church at Jerusalem, God bearing with it in His patience. They believed in Jesus, they broke bread at home, but they were all zealous for the law. They offered sacrifices in the temple, and even persuaded Paul to do the same—Acts 21—and they were in no respect separated from the nation. All this is forbidden in the Epistle to the Hebrews, but it was practiced up to the last days of Judaism . . . as long as God bore with the system, the Spirit of God could work in it.”2

James opens by saying “men and brethren, listen to me.” He does not appear to comment on what Paul and Barnabas said, perhaps because their actions were under review. Instead he turns to Peter’s testimony and the testimony of the prophets. In a few words he summarizes prophetic teaching. The will of God mentioned four times in verse 16 is that God will return to bless Israel at a future day—that is the millennium. This will be introduced by judgments on the earth so severe in character (as the Lord Himself testified saying ‘except those days should be shortened there should no flesh be saved’—Mat. 24:22) that the residue of men might seek after the Lord. “The residue” means the few men not killed in the judgments of the great tribulation. Such will be spared to enter Christ’s millennial kingdom. Then come “all the Gentiles.” What James is pointing out is that the Gentiles are to receive a twofold blessing—those who believe now—v. 14—are brought into the Church; those who believe later—that is, after the second coming of our Lord, will be brought into Christ’s earthly kingdom. Since God has chosen to bless them both now and in the coming day without asking them to become Jews, it is pointless to ask them to be circumcised which is the mark of a Jew. “Known unto God are all His works from the beginning of the world.” In other words, God had this plan before Him from eternity. James’ ruling is that Jerusalem should not trouble the Gentiles about law keeping. Instead a letter should be written to them instructing them in the elements of godly living.

Communicating the Good News to the Gentiles

And so a letter was written from the Assembly at Jerusalem to the Gentiles in Antioch in Syria, and in Cilicia, “that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.” This was a signal victory for the Gentiles, for none of these prohibitions originated with the law. They preceded the law. Having fellowship with idols was an outrage before the law, let alone under Christianity. Fornication is a denial of the purity of the relation of man to woman in the order of creation. “Things strangled” would be killed with the blood in them. God prohibited the eating of flesh with blood in it as far back as Noah’s time. The blood is the life, and life belongs to God. Moral principles were thus involved which James knew the Gentiles were violating, and which it was necessary they observe. What was important in moral conduct was insisted on, and what was not important—law-keeping—was set aside.

From 16:4 we learn that copies of this letter were made for general distribution. This verse also tells us that the prohibitions were called “the decrees.” These decrees are binding on Christians to this day, God never having rescinded them from ancient times.

The decrees mention Barnabas and Paul, Judas and Silas by name. Judas and Silas— “chief men among the brethren” —were sent out to announce the news of Jerusalem’s decision by word of mouth. Barnabas and Saul are exonerated by implication, in a touching note which would not be missed by the Gentiles... an endearing reference to “our beloved Barnabas and Paul, men who have hazarded their lives for the Name of our Lord Jesus Christ.”

The Break Between Paul and Barnabas

Paul, Barnabas, Judas, and Silas go to Antioch with the decrees. There they are read and there is great rejoicing. Judas and Silas follow this up, each giving a lengthy address which encouraged and strengthened everyone. After this they were sent back to Jerusalem. Silas, however, seems to be in no hurry to return. He stays on at Antioch, and it is in this city that Paul chooses him to accompany him on his second mission.

Paul and Barnabas resume their interrupted work at Antioch. Then one day Paul says 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 are.” Barnabas wanted to take John Mark with them, but Paul objected because he had deserted them before, when they needed his services. They disagreed so strongly that they parted company. “And so Barnabas took Mark, and sailed to Cyprus. And Paul chose Silas, and departed, being recommended by the brethren to the grace of God.” The sad parting of Paul and Barnabas teaches us two lessons the will of God in a given situation which is often not clear to us at the time, and the second causes which we mistakenly think are the real ones.

It was evidently the will of God that Paul should have a different fellow worker on each of his first two missions Barnabas on the first, Silas on the second. God viewed it as an honor for each of His servants to be a fellow worker with such a man as Paul. So He gave Barnabas and Silas each participation in a mission, after which Paul was alone. As to the role of the disagreement between Barnabas and Paul in the choosing of Silas, it must be viewed as secondary. The real reason God wanted Silas rather than Barnabas to accompany Paul on the second mission was that Silas was the special envoy from Jerusalem to the Gentiles to assure them that salvation was not by law keeping. Because of Silas’ special status Paul could enter the synagogues in Gentile lands and preach the gospel of the grace of God unadulterated by law. Having said this, we will now consider the case of John Mark.

John Mark was only a young man at this time. One wonders why Paul did not make allowances for this as God did with Israel in their youth, when Pharaoh had let the people go, for “God led them not through the way of the land of the Philistines although that was near, for God said, lest peradventure the people repent when they see war, and they return to Egypt” Ex. 13:17. It is true that the brethren recommended Paul, not Barnabas, and Paul was God’s chosen Apostle, with his greatest ministry just before him. It is also true that the break between Paul and Barnabas was a pattern of those open divisions which occurred in the church later. How often have we seen more than one group of Christians preaching the same gospel in the same city, or preachers departing to different places from the same city, like Saul and Barnabas, separated from each other although both acknowledge the same Lord. Barnabas had stood by Paul when the brethren at Jerusalem were afraid of him. He had gone all the way to Tarsus to bring him to Antioch to teach the Christians there. Though he yielded to his natural ties with John Mark, we prefer to think of him as “a good man and full of the Holy Spirit.”

In these three men Mark, Barnabas, and Paul we find that although their spiritual energy varied, they were no more able to surmount the claims of nature than Peter was when he denied the Lord’s commission and said, ‘I go fishing’. Each one returned to his natural starting point to the place that appealed most to his nature. John Mark returned to Jerusalem, where his mother’s house was. Barnabas returned to his home in Cyprus. Paul returned to his spiritual home Jerusalem and the temple Acts 21.

The Lessons We Must Learn

There is a saying that those who do not learn anything from their own history, be they nations or individuals, are doomed to repeat that history. Since Acts is a book of history, let us not idly pass by the story of the dissension between Paul and Barnabas without profiting from what took place. It was written to give instruction to us over the generations.

The two great apostles who divide the Acts both went to cities diametrically opposed to their apostleship at the close of their recorded history. Paul, the Apostle to the Gentiles, went to Jerusalem, the Jewish center; Peter, the Apostle to the Jews, went to Antioch, the Gentile center. Paul disobeyed the Spirit in doing this 21:4; Peter caused dissension in doing this Gal. 2. Apparently when Peter first came to Antioch he ate with the Gentiles until “certain came from James.” Now “from James” simply means from Jerusalem where James ruled the assembly so firmly that his name was synonymous with it. It does not mean that James originated their actions. The “certain” are the Christian Pharisees who caused the trouble which led up to the council at Jerusalem. Although Peter knew their teaching was wrong, he fell into the fear of man which is a snare, and retreated to the old Jewish caste system of not eating with Gentiles. His action led other Jews astray “insomuch that Barnabas also was carried away with their dissimulation” Gal. 2:13. But Paul would not put up with this and withstood Peter to the face “because he was to be blamed.” Peter was to be blamed because he received a heavenly vision Acts 10 concerning eating and did not act up to it. Paul’s faithfulness restored Barnabas, who then joined him in disputing with the Pharisees 15:2. Antioch then rejected the false teaching, and Paul and Barnabas went to Jerusalem to have the issue resolved.

Disputes over doctrine, however, seem to go hand in hand with personalities. John Mark was to Peter what Timothy was to Paul. Peter calls him “his son” 1 Pet. 5:13. As his son in the faith he was most probably the means of Mark’s conversion. This makes Mark’s defection doubly understandable the natural attraction of Jerusalem his mother, and the big house where the prayer meeting was held, the Temple, the large and well-established company of believers at Jerusalem, and Peter, his spiritual father. When he was at Antioch his feelings were probably ruffled to find Peter being rebuked by Paul, and Barnabas falling in line with Paul as a result of this. Mark was Barnabas’ cousin Col. 4:10 and no doubt they discussed these matters together privately. The ground for the break was therefore laid well in advance. When Paul refused Mark as a fellow laborer Barnabas allowed natural relationship to overcome his judgment. Nor was there any toleration on Paul’s side. In process of time these rifts were healed. Peter writes later of “our beloved brother Paul” 2 Pet. 3:15, 16 commending his epistles, although one of them Galatians exposes his unfaithfulness. Paul too writes later “take Mark, and bring him with you, for he is profitable to me for the ministry” 2 Tim. 4:11.

If the great apostles failed, surely we can. But we may distill valuable lessons from their experience. The first lesson is that lack of prayer preceded the break between Paul and Barnabas. Compare the text in Acts when they first went out united, and later when they separated, and you will see this. The second lesson is that our greatest danger is always at the pinnacle of spiritual success, for it is then that the devil seeks to rob us of our crown. Hadn’t Paul and Barnabas successfully completed their first mission to the Gentile world and triumphed in establishing sound doctrine in the church? Ah! but the devil knew that too. Christian, look to yourself and to the doctrine. Remember the lines of dear John Bunyan:

“He that is down need fear no fall,

He that is low no pride,

He that is humble ever shall,

Have God to be his guide.”

The third lesson is an appreciation in our souls of the great value of the church to Christ and the awfulness of the sin of dividing it a sin exceeding carnal sins, for it divides the living child, and separates brother from brother. Read the story of Solomon’s wisdom in this regard in 1 Ki. 3:25 and make it a rule of your life never to be the cause of a division in the Church of God. But, you say, my rights are being violated, I am being ill-treated, I am suffering wrong. Well then, you are a true follower of the Lord Jesus Christ and will have your reward in the coming day. “Follow peace with all men and holiness, without which no man shall see the Lord. Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled” Heb. 12:14, 15.

The Choice of Silas for the Second Mission

Paul’s second mission starts on an inauspicious note. It is not the Holy Spirit sending forth as on the first mission, but Paul saying, “let us go again.” It is not Barnabas and Saul going forth unitedly to preach but going their separate ways from the same city to preach. There is no record of prayer. At the start of the first mission Saul and Barnabas ministered to the Lord and fasted before their supernatural call from the Spirit. Then the whole assembly fasted and prayed and laid their hands on them. The drop in the level of spiritual energy is immense. In spite of that, “the gifts and calling of God are irrevocable” —Rom. 11:29. God was now about to use His devoted Apostle in a mighty way, for He does not allow any failure on our part to interfere with His work. This can be seen in Paul’s choice of Silas as his fellow laborer. “But Paul, having chosen Silas went forth, committed by the brethren to the grace of God, and he passed through Syria and Cilicia, confirming the assemblies” —15:41.

In this step, we find the foundation linkage of apostles and prophets Paul refers to later, for Silas was a prophet. At Jerusalem the apostles and elders are linked; at Antioch, the Gentile gospel center, the Apostles—Paul and Barnabas—and prophets—Judas and Silas—are found. Paul and Silas give us an apostle and a prophet linked together in service. Apostles and prophets were unique to the New Testament church and are like a building’s footings. “Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God, and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner stone” —Eph. 2:19, 20.3

Chapter 16: The Gospel Reaches Europe

(Suggested Reading: Chapter 15:41; Chapter 16)

The second mission’s purpose, in Paul’s view, is expressed in his words 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 are” —15:36. Paul visualized it not so much as an evangelizing effort as one to strengthen those already evangelized. This was commendable, for newborn souls need spiritual food. Paul starts the second mission this way, and later the third also. He built solidly, consolidating his work with the new converts, establishing them in “the present truth” —2 Pet. 1:12. He knew the danger of leaving the Lord’s sheep without food to build them up and the importance of sound doctrine. But at this time, this excellent purpose falls short of God’s thought, which is for a vast extension of the gospel into the continent of Europe, where souls are perishing. However, there is no way Paul can know this just then. He has to find out the Lord’s will experimentally, just as we mostly all have to do.

The Mission of Confirmation

The start of the second mission, then, finds Paul and Silas going through Syria and Cilicia, confirming the churches. The confirming teaching must have been especially directed to the doctrine of grace, and justification by faith. It is suggested this is so because the Judaizing teachers did not merely subvert the souls of those at Antioch in Syria, but also all Syria and Cilicia. Otherwise the letters from Jerusalem would not have been so addressed, nor would Paul and Silas have started out at these places. The letters contained a most embarrassing clause “it seemed good to us... to send chosen men unto you with our beloved Barnabas and Paul.” When these letters were read aloud would not the hearers think “Paul is here, but where is Barnabas, whom Jerusalem has also commended?” But it is at this very juncture that Paul is encouraged. The Lord provides Timothy for him to replace John Mark. It seems clear that Paul needed the services of a younger man in his arduous travels. As we read of the places he visited we can picture the perils he faced to get there—long marches by foot, often over rugged mountainous terrain, bad food and drink, marshes infested with malaria carrying mosquitoes, sea voyages in days when a compass was unknown and the mariners steered by the stars or hugged the coastline, gales, and shipwrecks. To these must be added the persecutions of the Jews, stripes, bonds, and imprisonments. And Paul is by now a middle-aged man. As the sixteenth chapter opens Paul comes to Lystra. Luke groups Derbe with Lystra in the Acts because together they constitute a Roman political division known as a Region. But it is Lystra he visits.

Paul now enquires of the brethren at Lystra and Iconium, his early converts on his first mission, no doubt, and chooses Timothy as a godly and suitable young man. Thus Silas and Timothy replace Barnabas and Mark, and the apostolic band is up to strength again. How feeble the numbers, considering the greatness of the task, but “My strength is made perfect in weakness.” Paul wisely circumcises Timothy. This is not a concession to Judaism but a necessity, if Paul is to continue to preach Christ in the synagogues. Timothy’s father was a Greek but his mother a Jewess. Intermarriage with Gentiles was permitted to Jews of the dispersion; prohibited to Jews in the land. To be accepted as a Jew Timothy must be circumcised. Otherwise the Jews would conclude that Paul was waging war on the ancient religion by choosing as his travelling companion a profane, uncircumcised man. Paul knew that the rite had no meaning now but used it to keep the door open for the preaching in the synagogues. Timothy came from godly stock on his maternal side—his mother Eunice and his grandmother Lois. From a child he had known the Holy Scriptures, which were able to make him wise unto salvation through faith which is in Christ Jesus. Having a Greek father, too, would make Timothy more acceptable to the Greeks in the new harvest fields about to open up.

Timothy received a gift by the laying on of the elders’ hands “be not negligent of the gift that is in you, which has been given to you through prophecy, with imposition of the hands of the elderhood” —1 Tim. 4:14. Then in the second epistle Timothy is told to “rekindle the gift of God which is in you by the putting on of my hands” —2 Tim. 1:6. We are not told when these events transpired, but it seems probable that at least the Apostle laid his hands on Timothy at Iconium about the time he chose and circumcised him.

Unsuccessful Attempts at Evangelization

With his work of establishing the assemblies over, and a replacement for John Mark having been found, Paul reaches out for new fields in which to preach. The Lord guides him in three ways—twice he is stopped from his own plans; once he is told where to go. He sets out from Cilicia to the Roman province of Asia, which today is part of Turkey. Providential guidance forces him to take the overland route through this province to the sea. The Spirit forbids him to preach in Asia at all. This is a temporary prohibition for Asia is later to be the scene of Paul’s greatest triumphs and John refers to “the seven churches which are in Asia” in the Revelation. Paul continues on until he comes to Mysia, which is still in Asia. At this point he has enough of Asia where he cannot preach and tries to go into the neighboring province of Bithynia, where again we find believers at a later date—1 Pet. 1:1. The Spirit does not permit him to do this. So he is forced to go through Asia with his mouth shut.

This is negative guidance—preventing us from going ahead with our own plans and directing us into the current of God’s mind. God wanted Paul to open up the Continent of Europe for the gospel—a major assignment. Geographically Bithynia was in the wrong direction—a detour at best. And the reason Paul was not to preach in Asia was to spur him on to travel through it quickly. So Paul must march on until he reaches the sea, where his travels end with no fruit for them. This he does, finally arriving at Troas—the famed Troy of the Trojan wars—a seaport which linked Asia and Macedonia. Paul’s travels, as we shall see later, are often connected with departures from harbors, and sea voyages. Paul was always departing somewhere on the work of the Lord, finding no rest here except in his Master’s service. The beloved Apostle even borrows seafaring language in referring to his end— “I am now ready to be offered, and the time of my departure is at hand” —2 Tim. 4:6.

Paul’s First Night Vision

The Lord’s mind is now given to Paul in a night vision. Up to this point the visions had all been in the daytime, for the Lord had been working with the Jews, who had been brought into the light of God the privileged position of the Jew—or Jewish proselytes, like Cornelius.

Here a man of Macedonia appears to him in the night; later at Corinth the Lord appears to him in the night. The vision is given in the night to symbolize the darkened moral state of the Grecian pagans in contrast to the Jews. At Troas the vision is given to evangelize; at Corinth there is another night vision, not only to speak unceasingly but to assure Paul that the Lord had many people in the city. The moral debauchery which characterized the people of Corinth partly lingered on in the Church and produced the Corinthian epistles to correct it. And so the visions concerning the Grecian pagans were night visions. They were under Satan’s power.

The “man of Macedonia” who appeared to Paul cannot be identified. Indeed, there is nothing to think that Paul viewed him as anything but emblematic of a need in that part of the world, for after the vision the record is silent. Yet the figure speaks loudly enough. Macedonia was the Northern part of Greece, out of which the world conqueror Alexander the Great arose. This man’s conquests were providentially ordered by God. The Greek language followed his victorious armies throughout the world and took firm root. Despite the later rise of Rome, the Greek language never lost its pre-eminence. Indeed, the Romans cultivated it too until it became the language of general use throughout the Roman Empire. Men in those days were divided into two classes those who spoke Greek and “barbarians” those who didn’t as in 28:2. For this reason the New Testament was written in Greek not Latin even the Epistle to the Romans. The Macedonians under Alexander the Great thus unwittingly paved the way for the universal message of the gospel, which commenced with them in Europe too.

The Westward March of Christianity

So at last Paul has direct divine guidance as to the direction the gospel is to take. It is to go westward. Let us pause and see why, for an understanding of this exposes as untrue the claim that Christianity is a Western religion. First of all, directions have to be based on some pivotal point or they are meaningless. Now God’s center is Jerusalem. As you go through your Bible, for example, you will come across such terms as “the King of the North” and “the King of the South.” What do they mean? Why simply the nation North or South of God’s earthly center Jerusalem. Very well, the first direction the gospel took was South of His earthly center not West at all. The Ethiopian Eunuch was the representative of the Queen of the South. The next general direction is West, and specifically in the West to Philippi, a Roman colony in Greece. The reason for this is the Lord’s prayer on the cross “Father forgive them.” Forgive whom? Why in a broad sense all men, but in a specific sense those who crucified Him and put a title over His cross in Hebrew, Greek and Latin (the latter the language of the Romans). The gospel had gone and was still going to the Hebrews. Now it must go to the other two classes the Greeks and the Romans. So the message of forgiveness is first preached to His enemies before it goes to the other nations of the earth. The grace of our God is an amazing thing.

The Roman Colony at Philippi

Philippi was named after Philip of Macedon, the father of Alexander the Great. Even in Philip’s time it was a military outpost. He rebuilt it and fortified it against the warlike Thracians. Here too was fought the great battle between the Romans who sought to prolong the Republic and those emerging imperial forces which were to overthrow it. The triumphant Emperor Augustus established a colony here, settling it with war veterans. This is what is referred to in v. 12. A Roman colony was a miniature of Rome itself with Roman law, the Latin language spoken, etc. But a colony was primarily a military outpost, designed, like the interlocking system of roads throughout the Roman Empire, to enforce the “Pax Romana.” The Roman citizens of the colony and the residents were separate and distinct from each other.

The colony had its own magistrates, whose decrees were enforced by lictors (scourgers). These men carried a bundle of rods and an ax as the evidence of judicial power. The rods were for corrective punishment; the ax for capital punishment. Their beatings were brutal and merciless, with no limit on the number of blows, unlike the Jews who were under a divine restriction Deut. 25:3. They flayed or skinned their victims and bloodied them. Roman prisons followed the same merciless pattern. The stocks which held the prisoners were designed to torture them by spreading their limbs. The jailers were personally responsible for their prisoners. Under Roman law a jailer had to suffer the same punishment which would have been meted out to the prisoners whom he failed to detain by his negligence. To a pagan jailer therefore, death would be preferable to letting his prisoners escape. This is illustrated in the case of the Philippian jailer in our chapter who was going to commit suicide when he thought this had happened. Roman prisons, however, were designed for maximum security. They were generally constructed by excavating into the rock of a hill if the surrounding terrain lent itself to this.

This would explain why the earthquake at Philippi did not level the prison. The tremor would pass through the rock. Of course, both the earthquake and its effects of freeing the prisoners, were divine.

One more remark of interest should be added before we proceed with the chapter before us, and this is the great value attached to Roman citizenship in Paul’s times. It must not be thought of in terms of modern citizenship, either as to its possession or the privileges that went with it. In the time of the Republic, for example, the population of Italy was divided into three broad classes Roman citizens, and inhabitants of municipia, and Socii. Under the emperors, the general policy was to extend the Roman citizenship to others, but this liberalizing trend was accompanied by a lessening of its privileges. In general Roman citizens consisted of the citizens of the Roman tribes within specified geographical areas of Italy, the citizens of Roman colonies (as here at Philippi) and certain citizens of cities upon whom the Roman franchise was conferred (as Paul and Silas).1 Roman citizens were protected throughout the Empire from corporal punishment and imprisonment except after a legal trial. If found guilty of death it must be the honorable death of beheading, they were not to be thrown to lions, etc. This knowledge is necessary to understand the magistrates’ reaction when Paul claimed that his rights as a Roman citizen had been violated. In his orations Cicero stated that to accuse a Roman citizen falsely was a crime, to strike a Roman citizen was a felony, and to bind a Roman citizen was to be guilty of death. And behind this policy stood the naked power of Rome, represented by her dread, invincible legions.

The Work Begins in Europe

After Paul’s vision Luke is directly involved. Previous to that what he has been relating in the Acts must have been obtained verbally from Paul or others in private conversations. But starting from v. 10, Luke is a direct participant. These are the “we” sections of Acts. A commentator writes “we must add that the precise point at which the first-personal form of narrative begins is also intentional; for, if Luke changes here at random from third to first person, it would be absurd to look for purpose in anything he says. The first person, when used in the narrative of 16, 20, 21, 27, 28, marks the companionship of Luke and Paul; and, when we carry out this principle of interpretation consistently and minutely, it will prove an instructive guide. This is the nearest approach to personal reference that Luke permits himself; and he makes it subservient to his historical purpose by using it as a criterion of personal witness. Luke, therefore, entered into the drama of the Acts at Troas.”2 Surely Luke is introduced here to show us that he was an actual eyewitness to the beginning of evangelization of the European continent—an event of great importance in the history of the world. The historian must see what he is writing about at first hand.

The work opens quietly. There are only a few Jews at Philippi, because this garrison town provides no outlet for their commercial instincts. There are not enough to build a synagogue, but a few women meet together regularly to pray beside the river. Seeing them the apostolic party sits down and speaks to them.

The Lord opens the heart of one of them, Lydia, a Jewish proselyte. But why Lydia? Surely it was because He had temporarily stopped Paul from preaching in Asia, and he obeyed. To reward his obedience the Lord gives him a man and a woman from that Province— “Epaenetus, my beloved, who is the firstfruits of Asia for Christ” Rom. 16:5—and here Lydia, a woman from a city in Asia called Thyatira. Lydia was converted at the place where the women prayed together. Up to this point we do not read of prayer in the second mission, although the first mission started with prayer. As soon as we get prayer we get blessing. Lydia is baptized and her household. She invites the apostolic party to come into her house. Her large heart later opened her house to the assembly that was soon gathered in Philippi and which was such a cheer to Paul later. The meetings of the early Christians were often in houses—the only practical places to congregate safely. The Lord provided commodious houses for the purpose—the house of John Mark’s mother in Jerusalem where the prayer meeting was held is an example.3 Here in Europe Lydia is a prosperous business-woman and, we may be sure, with an equally commodious house. Even in such details the Lord takes care of His servants.

The Spirit of Python

The power of God in the first preaching in Europe would not appear to be much in man’s eyes. But Satan was more observant. Two unseen spiritual influences are now in conflict. These are the power of Satan in the damsel indwelt by the spirit of divination, and the power of prayer. The work of the second mission had opened with prayer, and it continues that way . . . “and it came to pass, as we were going to prayer, that a certain female slave, having a spirit of Python, met us, who brought much profit to her masters by prophesying. She, having followed Paul and us, cried saying, these men are bondmen of the Most High God, who announce to you the way of salvation. And this she did many days. And Paul, being distressed, turned and said to the spirit, I command you in the Name of Jesus Christ to come out of her. And it came out the same hour” —16:16-19.

Out of this story emerges one of the great truths of Acts—that the Lord, through the members of His body, the Church—Eph. 1:22-23—is continuing the work He did while He was on earth. In Israel He had cast out demons; here in a Gentile land His members do the same. His purpose was to relieve man from the oppression of the devil, and that purpose is unchanged here. It is the spirit Paul addresses—not the girl. She was under the spirit’s control, who, unable to stop the gospel, tried to corrupt it by an unholy alliance—that is by the devil testifying to God’s power. The expression “the Most High God” would fit almost anything—Jew or Gentile—for both confessed that much. Paul was a bondman of Jesus Christ—Rom. 1:1, and it is in His Name he casts out the spirit. This grieves her masters. They had bought her as a piece of merchandise. They had formed a business partnership to profit by her distress. With the spirit gone, so were their future gains.

Persecution for the Gospel of Christ

Enraged, the masters of the poor girl single Paul and Silas out of the company and bring them to the magistrates and people assembled at the town marketplace. Playing upon the growing Roman dislike of the Jews4 they accuse them of being Jews who are subverting Roman customs in a Roman colony. They carefully conceal what really happened by appealing to the Roman prohibition of unauthorized conversions—and especially by detestable Jews. The people are immediately inflamed. It is possible the magistrates were not so sure and would have welcomed an opportunity to investigate the charges. But they yield to expediency. They issue the routine command in such cases— “go, lictors, strip off their garments, let them be scourged.” How Paul endured such savage beatings with the lictors’ rods three times—2 Cor. 11:25—is hard to understand.

Then they are cast into the inner prison, and their feet are locked in the stocks. The jailer is not harsher than he would have been to other prisoners under similar circumstances. As a soldier he simply obeys orders. He could not know who was really behind those orders— “the devil shall cast some of you into prison” —Rev. 2:10. But now the devil has done his worst.

The Great Earthquake in the Prison

The setting of the prison scene which follows is really the interrupted prayer meeting. The spirit of divination harassed the Apostles “many days” as they went to prayer. Now the Apostles are arrested, and the prayer meeting broken up! Not at all. All Satan has done is transfer it to the prison where, added to the songs of Paul and Silas, the prisoners can hear them. “From heaven did the Lord behold the earth; to hear the groaning of the prisoner, to loose those who are appointed to death” —Ps. 102:19, 20. No wonder there is a sudden great earthquake, the doors are opened, and everyone’s bands loosed. God shakes the earth because of the prayer meeting in this Gentile city, just as He did in 4:31— “when they had prayed the place was shaken.” This is what the gospel does to the chains and shackles Satan has forged for man. No wonder this chapter gives us the liberating power of the gospel on the whole Adam race—man, woman, and child. For here three persons who were converted at different times are mentioned a man (the Philippian jailer)—a woman (Lydia)—and a childhood conversion (Timothy)—2 Tim. 3:15.

The jailer instantly responds to the earthquake. First, he would kill himself with the sword, thinking only of the wrath of his superiors, for he feels certain the prisoners are gone. Assured they are not, his thoughts turn to the wrath of God. He had feared those who killed the body and after that had nothing more that they could do. Now a new fear grips him—fear for his soul. He cries out “sirs, what must I do to be saved?” It is lovely to see that God’s salvation meets all our needs body and soul. We are given eternal life for the soul now, and the promise of an incorruptible body later. Like the jailer the natural man would try to do something to be saved. Impossible. “Not by works of righteousness which we have done, but according to His mercy He saved us” —Ti. 3:5. Man can do nothing for his salvation because Christ has done it all. So the Apostles reply “believe on the Lord Jesus, and thou shalt be saved and thy house” —16:31. Joyous news! The blessing at the beginning in Europe flows out to whole households who believe and are baptized—Lydia at the beginning of the work in Philippi—the jailer at the end. This characteristic of Christianity—bringing our families into the sphere of blessing—is a great mercy of the Lord. The jailer makes it dear that he really has been saved by washing the wounds of Paul and Silas, and feeding them in his own house.

The Apostle Asserts His Roman Citizenship

It is dear that both Paul and Silas were Roman citizens. Why then did they not claim the immunity to scourging this afforded them at the beginning, and why did Paul assert his citizenship when, we might say, its practical value was past? Clearly the tumult must have been such that any protests uttered would be drowned out by the mob. No magistrates in their right mind would knowingly have beaten Roman citizens. Paul did not assert his Roman citizenship at the end to humble the magistrates at Philippi, but to shelter the fledgling company of believers in that town by demonstrating his innocence. For they were connected with Paul in the public eye.

The magistrates have to confess that they have improperly scourged and imprisoned Roman citizens. They will be most careful in the future. Paul obeys their request to depart out of the city. But he does not depart a convicted criminal but a fully exonerated man, who has been publicly ill-treated and his rights violated. Also, he goes to the house of Lydia and encourages the brethren before departing. Thus, he does not leave precipitately, in haste, but in order. It is not he, but the magistrates, who fear. The brethren in Philippi are in less danger of being molested now. Luke stays behind, no doubt to encourage them. We know this because the 17th Chapter commences with “they” once more. We find him in Philippi in 20:5 when the next “we” division of the book recommences. What a self-effacing servant of Christ Luke was, to introduce and drop himself by such subtle means, which a careless reading of the text might not even notice.

The Four Prisons in Acts

The prison is the symbol of Satan’s power in the earth—now as then. In the fifth chapter of Acts there are six references to the apostles being put in prison. In the twelfth chapter there are five references to Peter in prison. Here in the sixteenth chapter there are seven references to Paul and Silas in prison. Imprisonment was the common lot of the church’s leadership. It was the penalty for preaching the gospel, to the Jew or to the Gentile.

There is a difference, though, in the prison experiences of the Apostle to the Jews—Peter, and the Apostle to the Gentiles—Paul corresponding to the moral distinction between Jew and Gentile. Peter is delivered by an angel—characteristically a Jewish deliverance 7:53. Paul, whose principle is faith, is delivered by the Lord. The door opens by itself in Peter’s prison; in Paul’s prison all the doors were immediately opened, and the bonds of all loosed—this by a great earthquake which shook the foundations of the prison. This is the power of the gospel in contrast to the law. There is a light in Peter’s prison; it is midnight in Paul’s and the jailer calls for a light. He gets the light of the glorious gospel in his darkened soul. There is doubtless more, but we will close this line of meditation by a sad observation. The Apostles in Chapter 5 went in and out of prison; Peter in Acts 12 went in and out of prison, but those whom Saul of Tarsus committed to prison are not recorded as leaving it—8:3; 26:10. That is one of the reasons Paul called himself “the chief of sinners” —1 Ti. 1:15, and “less than the least of all saints” —Eph. 3:8. This is how he rated himself in the eyes of both classes of men who comprise the world—saints and sinners. The contrast between his past life and the glorified Savior he saw on the road to Damascus who forgave him, made him the willing servant of Jesus Christ. No man ever served Christ so faithfully.

The Penetration of the Gospel in Europe
the Historical Imagery

The events which we have just considered had very far reaching historical consequences—far beyond what the modest account of them in Scripture would lead us to believe. For they shaped the course of the history of Europe for nearly two thousand years. Out of them flowed the clash between Christianity and the Roman Empire, the persecutions, and the corruption of the truth which ended in Roman Catholicism. Let us now review these events phase by phase and note the remarkable similarity between the flow of events in Acts and the historical reality.

. . . The Primitive Church—Here we see things in the state of first love. The Lord opens Lydia’s heart to receive the things spoken by Paul. In return she opens her house to receive the apostolic band. It becomes their meeting place. Prayer characterizes the day—not wooden sectarian prayers either. The assembly grows. Paul entreats them before departing Philippi. Luke is left behind to minister to their spiritual needs. They grow in grace and in the knowledge of our Lord Jesus Christ. Later they minister to the Apostle’s temporal needs and he writes them a letter. This well-known epistle to the Philippians tells us how believers are to pass through a hostile world; it is the epistle of the desert journey.

This first phase of things represents the days of first love. The Church of God is a united whole, with no divisions. It presents a united front to the world. Better still, the hearts of the saints are right with God. Conversions out of paganism grow apace. But this leads to the next phase of things . . . the open conflict with paganism.

. . . The Conflict with paganism—The continent of Europe was thoroughly under the grip of Satan at the time of the introduction of the gospel. The female slave was indwelt by the spirit of Python. In Greek mythology this was the name of a serpent who guarded an oracle but was slain by Apollo. A graphic account of the domination of the ancient world by the devil is afforded us in Bury’s History of Greece “there is no more striking proof of the political importance of the oracle of Delphi... than the golden offerings dedicated by Croesus, offerings richer than even the priestly avarice of the Delphians could have dared to hope for. Wealthy though the Lord of Lydia was, genuine as was his faith in the inspiration of the oracle, he might hardly have sent such gifts if he had not wished to secure the political support of Apollo and believed that Apollo’s support was worth securing. His object was to naturalize himself as a member of the Greek world; to appear, not as an outsider, but as an adopted son of Hellas, ruling over the Greeks whom he had subdued and those whom he still hoped to subdue. Nothing would be more helpful than the good word of the Delphic oracle to compass such a reputation. Moreover, if one of the Asiatic cities contemplated rebellion, a discouraging reply from the oracle, which would assuredly be consulted, might stand the despot in good stead.”5

In addition to the oracles were the huge temples of the gods whose pillars in many cases can still be seen by tourists. The life of the ancient world revolved around these shrines and its wealth and talent were poured into them. All they represented was the deification of human lusts and the worship of demons. Christianity offered man a living hope beyond the tomb. Its rapid spread emptied the temples and enraged the priests. This is the figure given to us by Paul casting out the spirit of Python. The “female slave” could no longer bring profit to her masters, being free herself. When we look at the remains of these huge edifices in which “the spirit of Python” dwelt, we can but marvel at how Paul overthrew such a system with his few helpers. But this was the might of the same God who strengthened Samson to bow the pillars of the temple. The pagan priests, however, did not give up without a struggle. An intimation of their future actions is given us in the historical imagery of Acts. The masters of the female slave brought Paul and Silas before the Roman magistrates. The populace too rose against them. Scourging, bonds, and imprisonment followed. These actions had their historical counterpart in the persecution of Christianity under the Emperors. This was anticipated in Rev. 2:10 “ye shall have tribulation ten days.” This was so cruel that it can hardly be imagined. Nero put pitch on the bodies of Christians, lifted them on stakes, and set them on fire at night as human torches. Other Emperors displayed as much or more cruelty. They were thrown to lions, burned alive, molten lead poured down their throats, and in the late persecutions their remains denied burial. The test of a Christian was whether he would burn incense to the Emperor’s image. When he refused this divine worship he was led away to unspeakable horrors. Unquestionably these early martyrs were divinely strengthened to undergo such ordeals. Neither beauty nor age were spared. Polycarp, the aged bishop of Smyrna, who had known the Apostle John personally, was burned alive at the age of 90.

... Victory over Paganism: Emergence of Roman Catholicism—In the Acts Paul is released honorably from prison, claiming his Roman citizenship. He then goes to the house of Lydia, exhorts the brethren, and departs. This is a foreshadowing of the honorable status attained by Christianity following the persecutions. The Emperor Constantine embraced Christianity and it became the great public religion throughout the Empire from that period forward. But during the period of the persecutions there was a gradual departure from the primitive Christianity practiced in the house of Lydia. Ecclesiastical offices multiplied beyond reason and superstition flourished. Christianity was made popular with the masses by retaining pagan feasts and customs and giving them Christian names. The adoration of the saints replaced the worship of the gods. At the same time internal corruption turned the Lord’s supper into the mass etc. The reader who wants more details is referred to “The Two Babylons.”6 Withrow, too, writes “the rapid extension of Christianity in the metropolis of the Empire enhanced the influence and dignity of the Roman bishops. With the increase of wealth and decay of piety these dignitaries became ambitious and worldly, arrogant and aspiring, and laid the foundations of that vast system of spiritual despotism which for centuries crushed the civil and religious liberties of Europe.” And again... “the word ‘papa’ or pope, does not occur in the Catacombs till at least the latter part of the fourth century.”7

In the foreshadowing of this Paul leaves the prison and encourages the brethren in Lydia’s house. The house in Scripture is frequently a figure of the house of God. Thus Paul’s testimony remained. But the character of things had changed (we speak figuratively here not the actual house of Lydia). So Paul departed. This may be a hint of that purging action represented by the break with Rome at the time of the Reformation. It is encouraging to see in all this that God knew the heart of man from the beginning, and how he would first persecute, and then corrupt the truth. “I am God, and there is none like Me, Declaring the end from the beginning, and from ancient times the things that are not yet done” Isa. 46:9, 10.

What sustained the early Christians in these perplexing conditions and ever changing times was the same truth which strengthens us. It is contained in the Scripture “Thou remainest” Heb. 1:11. They were upheld by the love of “Jesus Christ the Same, yesterday and today and forever” Heb. 13:8. Yea, Lord, truly, “Thou remainest.”

“Yes, ‘Thou remainest,’ sea and land

E’en heaven shall pass, but Thou shalt stand:

Undimmed Thy radiancy appears,

Changeless through all the changing years”⁸

Chapter 17: Continued Evangelism: Paul at Athens

(Suggested Reading: Chapter 17)

Preaching and Persecution at Thessalonica

The wind bloweth whither it listeth and so it is that no evangelism is recorded at Amphipolis and Apollonia. But when Paul arrives at Thessalonica he enters the synagogue there and reasons with them out of the Scriptures. It does not say he preached, but rather suggests a public, free discussion of the points Paul raised concerning Christ in the Jewish Scriptures. The Jews were doubly responsible to believe, as the custodians of the Holy Scriptures, which the Gentiles lacked. “What advantage then has the Jew... much every way: chiefly because that to them were committed the oracles of God” Rom. 3:1, 2. Since the New Testament had yet to be written and circulated, Paul must have reasoned from type, shadow, and prophecy of Christ in the Old. The Old Testament is full of teaching concerning the rejection, sufferings, and death of the Messiah, types of the Church, and the future glory of Israel in the millennium after the rapture of the church. The Jews only wanted the Scriptures which spoke of their Messiah’s glory and ignored the Gentiles, so that the Lord Himself had to call them senseless Luke 24:13-27. So with people today who only see the Church and ignore Israel’s coming portion in their land. Well, some believed Paul’s teaching and consorted with him and Silas; others became the core of a violent persecution of the believers. The Thessalonian epistles were the first Paul wrote, and had their genesis in the difficulties and questions which troubled the new converts as the result of the persecutions after Paul left the city. And so Paul wrote “for ye, brethren, became imitators of the assemblies of God which are in Judea in Christ Jesus; for ye also have suffered the same things of your own countrymen as also they of the Jews, who have both slain the Lord Jesus and the prophets and have driven us out by persecution, and do not please God, and are against all men, forbidding us to speak to the nations that they may be saved, that they may fill up their sins always; but wrath has come upon them to the uttermost” 1 Thess. 2:14-16.

And so it is that the Jews, as usual, moved with envy at the Gentiles receiving the blessing of the gospel, stir up a public riot. They storm the house of Jason which was probably where the Christians met. Their movements had been observed, for the Jews hoped to find the Apostles there. Instead they find Jason and “certain brethren” whom they tumultuously carry along to the magistrates. Here they lay charges against them cunningly contrived to cause injury to their persons “and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus.”

Clearly the Christians did nothing contrary to the decrees of Caesar. They rendered to Caesar the things that were Caesar’s and to God the things that were God’s. But Paul had spoken to them about the end times 2 Thess. 2:5 and truly there is “another king, one Jesus.” It seems more than likely that the Thessalonians did not really understand what Paul taught them. In garbled form it may have reached the ears of their enemies. They would be ready to blow out of proportion any scrambled version of what Paul said. So we are not looking at an isolated incident. The Christians here were persecuted in the world and shaken by false teachers in the Church who told them they must be going through the great tribulation. The Thessalonian epistles were written to assure them such was not the case, and to establish the correct order of events. As A.C. Gaebelein says “He told them that they were to wait for His Son from heaven 1 Thess. 1:10; that there would be the falling away first and the man of sin be revealed before the day of the Lord could come 2 Thess. 2:3-7.”1 We need to read the Thessalonian letters today because we have a recurrence in the 20th Century of the teaching that the Church is to go through the tribulation.

Returning now to the charges laid against the apostles, we cannot fail to note how consistent the Jews are. After all, had they not once cried “we have no king but Caesar” John 19:15. Well they knew that in the Roman Empire rebellion was not tolerated and perpetrators of public disturbances were dealt with harshly. But the magistrates clearly saw that, whatever Paul and Silas might have done, they were not present to defend themselves. Jason and his companions had merely met together with the accused. To keep the peace Jason has to post bail. Then they are all let go. But the brethren know that it is no longer safe for Paul and Silas to be in town and send them away by night to Berea, some forty miles away.

Retreat to Berea

This was, and still is, a quiet town, nestled at the foot of mountains. Seizing the opportunity Paul and Silas enter the synagogue there. “These were more noble than those at Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether these things were so.” Thus they obeyed the command of the Lord Jesus “search the Scriptures... they are they which testify of Me” John 5:39 uttered during His life on earth, and affirmed again in His resurrection Luke 24:25-32. This course of action so commended itself to the inspired writer that he only records the great number who believed; at Thessalonica the emphasis is on the divided state and the activity of the unbelievers. These unbelievers could not contain their rage and marched all the way from Thessalonica to Berea to stir the people up again. The course of wisdom is for Paul to depart. Silas and Timothy remain in Berea; Paul goes on to Athens. Before the brethren who conduct him to Athens leave him, he instructs them to send for Silas and Timothy. We now find Paul alone in this big city yet not alone for God is with him.

The City of Athens

Athens is situated in the small triangular peninsula of Attica east of the Peloponnesus. This peninsula has long been blessed with a most delightful climate, with uniformly clear skies. The land, though thin and not too fertile, supports vineyards and olive orchards. The surface of Attica features small plains, separated by low mountains. Athens was once a naval power and had a harbor called the Piraeus, clustered around which was her commercial center. At one time her commerce rivaled that of Corinth’s. But by the time Paul visits her Athens occupies an ever-diminishing role in the affairs of our ancient world. She is now largely a university city. Her site is a few miles from the coast on a rocky spot called the Acropolis or “upper city.” On the summit of the Acropolis the Athenians erected the Parthenon, a temple to Athena, goddess of wisdom. They partly financed its construction with money stolen from the common war chest to which the Greek states contributed as insurance against another Persian invasion. An architectural masterpiece, it is the admiration of men to this day.

Before Rome ruled Greece, Athens, like other Greek cities, was a state by itself. Indeed, in the Greek language the word for ‘city’ and ‘state’ is the same. Each Greek city had its own local gods. This created almost impossible barriers to intermarriage between Greeks of different cities. Religious differences, trade rivalries, and jealousy ensured constant warfare between the cities of Greece. When Persia invaded Greece a shaky unity was formed against the common foe, but a great civil war followed the successful repulsion of the Persian invasion. Then Alexander the Great arose. His campaigns against their ancient common enemy drew the dissident Greeks together. His military camps molded the dialects of the men from the city states into a common Greek which became the language of the people, and in which the New Testament was written. Later on, the iron heel of Rome subjugated the fickle Greeks politically, but they soon rose to intellectual dominance over their stern masters. Of all Greek cities none represented the brilliance of the intellect of man as well as Athens. In spite of this, the city was wholly given to idolatry.

The Origin and Development of Greek Idolatry

Idolatry was unknown in the world until after the flood. Every country of the world has preserved traditions of the flood, greatly corrupted, it is true, but nonetheless traceable to a common origin. Morris and Whitcomb say “scores and even hundreds of such traditions have been found in every part of the world in both the Eastern and Western hemispheres; and common to most of them is the recollection of a great flood which once covered the earth and destroyed all but a tiny remnant of the human race.”2 Greek beliefs about their gods can be traced to their roots in Noah’s flood.

The Greeks held that the gods dwelt on Mt Olympus. Being near, this mountain would be more convenient than Mt Ararat. There are twelve Olympian gods3 a slight expansion of the eight who came out of the ark to allow for the things they wished to deify. They had a king Zeus whom the Romans called Jupiter (God the Father). This tale was a corruption of the rule in the earth God established in Noah, Gen. 9:1-7. Then the gods left the mountain, came down to Greece, and found earth goddesses with whom they mated to produce a prolific progeny. Here again we trace the re-peopling of the world after the flood by the sons of Noah after their descent from Mt. Ararat. The resulting offspring merely provided for the deification of human lusts and passions. Giving up God they opened the floodgates for the worship of demons for such “the gods” truly were. This was Paul’s direct accusation against the men of Athens “Athenians, in every way I see you given up to demon worship” (or “worship of the gods”) 17:22.

The Athenians were not alone in this. The Greeks had a god at the gate of their houses, an altar to another in the yard, a goddess of the family hearth, and many gods in their ornate cemeteries. Sports played a prominent part in their lives, but here again they were festivals of the gods. They deified their lusts and passions with gods of love and wine, whose worship was linked with immorality and reveling of the worst sort. Looking outside themselves to the world and the universe at large, they deified all aspects of nature. They worshipped the earth as Demeter “mother earth” and the springtime as Persephone, her beautiful daughter. Watercourses were peopled by gods and nymphs, as were individual trees. Woods and mountains were haunted by sacred beings and satyrs. The unexplained forces of nature were also deified the seas, thunder, earthquakes, and the sun, who climbed the heavens in a chariot driven by swift horses. As well, they maintained a link with Satan through the temple of Aesculapius, the god of healing, at Epidaurus, where many testimonies of cures have been found engraved on stone, and through the oracle of Apollo at Delphi, where people asked questions and received evasive answers which could be interpreted more than one way. This temple became so wealthy that its riches were administered by a union of the normally dissident states, which all sought the oracle’s advice on political and other matters. This was known as the Amphictionic League. An elaborate mythology, including the wars of the gods and titans, tied the whole rotten system together. Much of this is nothing more than corrupted, distorted and embellished tales of the conditions before the flood described in Genesis 6.

Greek idolatry found material expression in beautiful sculpture and in temples to the gods which are still a marvel to the world after more than two thousand years. Athens was the crown of Greece, and the most religious of Greek cities. Its statuary merely gave formal evidence of the darkness of the mind of man.

The Schools of Philosophy at Athens

But idolatry posed a problem for man—man into whose nostrils God had breathed the breath of life so that he became a living soul. Having separated himself from God, how could he explain his existence, the meaning of life, how quiet his conscience? The Greek answer was philosophy and the cultivation of the mind. This took root not only in Athens but in Alexandria and other centers of Greek culture. We will now briefly consider the two schools of Greek philosophy mentioned in Acts 17 but only enough to explain references to them in the text. To go beyond this is pointless. It has been well said that philosophy “may dignify, but it is impossible to regenerate man; it may cultivate virtue, but cannot restrain vice.”4

The founder of the Epicurean school was Epicurus (341-270 B.C.). He taught his followers that the gods were not interested in man. In his view they neither created things nor had any interest in them. Flowing from this premise was the logical conclusion “eat drink and be merry for tomorrow we die.” Epicurus said that pleasure was the chief end of life this alone would give happiness “love goes dancing around the world calling for all men to awake to happiness.” The Epicureans lived for the day, sought congenial friendships, ignored wealth, fame, and office, since they detracted from the pursuit of pleasure. Their principles led to open debauchery, crime, and selfishness. It will be noted that while Epicurus conveniently removed the thought of man’s accountability to God, Paul restored it in his discourse.

The founder of the Stoic school was Zeno (340-265 B.C.). The name of his school was taken from the portico (stoa) in Athens where he taught. Zeno acknowledged a divine mind controlling the world, but held that man’s mind was part of it, making all men brothers. Virtue was the only good, and one must not deviate in the slightest from the path of duty, but be like the stars, whose courses could be plotted. The cold Stoic held man to be self-sufficient. If faced with adversity he thanked the gods for his unconquerable soul. Stoicism struck a sympathetic chord in the stern rulers of the Roman Empire and appealed to the rich and educated. So it greatly influenced society. The Stoic doctrine of the brotherhood of man furthered the breakdown of national and class distinctions throughout the Empire. Stoicism also nurtured pride, which is hateful to God, and independence from Him because of self-sufficiency a denial of the creature’s true place. Paul refuted this teaching too.

At this point an observation should be made that is, that these apparently differing schools of philosophy are merely opposite ways of departing from the living God. The Epicureans preached self-indulgence; the Stoics self-discipline. All was self, with God left out. While the competing schools appear to differ, actually they both offered a way of life in which man could pass through this world with his responsibility limited to his fellow man. That is why both Epicurean and Stoic philosophers unite to take Paul away from his preaching in the Agora. Their differences vanish when God or His servants are in question. In other words, the Stoics departed from God one way the Epicureans another. And this has been the pattern of the ages wherever man is. In Israel, while departure was tempered by a knowledge of the true God, still the religion of the Pharisees had many elements in it close to the Stoics, as the Sadducees had to the Epicureans. What is needed, then, is not to reconcile these conflicting philosophies but to bring man back to God so they can be abandoned. This is the Apostle Paul’s goal.

Paul Is Challenged by the Philosophers of Athens

Now that we have acquainted ourselves with the life and thought of ancient Athens, we will return to Paul. While he waits for Silas and Timothy to rejoin him, his spirit is stirred within him when he sees the city wholly given to idolatry. That is the difference between Paul and lesser men. Most believers, finding themselves without fellow Christians in a completely pagan but beautiful city like Athens, would be tempted to play the tourist and enjoy the sights. Not so Paul, whose dictum to Timothy is “preach the Word; be instant in season, out of season.” Three doors are opened for his gospel activity in Athens the synagogue, the Agora and the Areopagus.

As usual Paul enters the synagogue, but this is given only the briefest mention. Next, he discourses in their Agora, or market place, just as philosophers have done since Socrates’ day. His personal evangelism in the Agora, carried on daily with the Jews, proselytes, and any who will hear him, comes to the attention of the philosophers of the Epicurean and Stoic schools— “for some also of the Epicurean and Stoic philosophers attacked him. And some said, what would this chatterer say? And some, He seems to be an announcer of foreign demons, because he announced the glad tidings of Jesus and the resurrection (to them). And having taken hold of him they brought him to Areopagus saying, “Might we know what this new doctrine which is spoken by you is? For you bring certain strange things to our ears. We wish therefore to know what these things may mean” —17:18-20. They do not understand his message, some thinking it means one thing, some another. Since the Greeks do not believe in the resurrection of the dead, they probably think “resurrection” is a goddess like Persepone—their goddess of springtime—and the consort of a foreign god called Jesus. Now the Greek Pantheon—the roster of the gods—had been declared closed by edict. Additions to the Pantheon were forbidden under severe penalties, but lest a god had been forgotten inadvertently, provision was made for “the unknown god.” So Paul is seized and escorted from the Agora to the Areopagus. This is an open-air court with seats cut out of the rock. It licenses philosophers and would-be lecturers in the interest of public morals. But it is more probable that the question of transgressing their edict is uppermost in their minds. Little do they think that Paul will speak to them about their own unknown God.5

Paul Announces the Unknown God to the Areopagites

Luke’s account of Paul before the Areopagus would suggest that he made a speech to that body rather than delivered a sermon to them. He does not even mention the Name of Jesus, as he did in the marketplace. But Luke’s record of the event was indicted by the Holy Spirit to leave a certain impression on the reader’s mind. It suggests to us how difficult it is to reach the highly educated man as opposed to the outright sinner—how little the fruit where the human intellect is elevated—and that only basic truths can be put before such people, who are incapable of comprehending God or His ways. The reader can satisfy himself that Paul’s speech is a digest by reading and timing it. A body such as the Areopagus would not permit Paul to address it for less than one and a half minutes and then stop. Stephen’s speech before the Sanhedrin was much more lengthy. Stephen summarized the history of the Jewish nation—Paul the history of the Gentiles.

The history of the Gentiles began with forgetfulness of God, so that Paul brings them back to the point of departure—God. By their own admission God is unknown. So Paul says “whom therefore ye reverence not knowing (Him) Him I announce to you.” Paul points out that God has made His existence, power and wisdom known by His creation, of which man, though the crown of it, is still part. It is an argument we find in his epistle to the Romans— “for the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse. Because that, when they knew God, they glorified Him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened” —Rom. 1:20, 21.

Next Paul brings them back to the truth that this God whom they have forgotten is a spirit. The Lord Jesus told the woman at Sychar’s well— “God is a spirit and those who worship Him must worship Him in spirit and truth” —John 4:24. This being the case He is infinite and fills all things— “where shall I go from Thy spirit? and where flee from Thy presence? If I ascend up into the heavens Thou art there or if I make my bed in Sheol behold Thou (art there)” —Ps. 139:7, 8. This being so what folly for man to seek to confine the divine presence in a shrine of his own making. This is the same argument Stephen used before the Sanhedrin, not against the temples of the gods but against the Temple of the True God— “however the most high dwelleth not in temples made with hands, as saith the prophet, Heaven is My throne and earth is My footstool: what house will ye build Me? saith the Lord” —7:48, 49. Now this does not set aside the complementary and opposite truth that the Temple at Jerusalem was God’s House and acknowledged as such by the Lord. In the unfolding of His ways it had a purpose and a great Temple will rise again at Jerusalem. But it does set aside man’s two great thoughts with respect to a temple—first that an infinite God can be confined in a building made by finite man—secondly that God needs something from man, a need that is satisfied by erecting a splendid structure. When Moses finished the work of the tabernacle the glory of the Lord not only filled it but a cloud covered the tent thus overflowing the structure—Ex. 40:34, 35. And at the dedication of the Temple Solomon bowed to this truth saying “but will God indeed dwell on the earth? behold the heaven and heaven of heavens cannot contain Thee—how much less this house that I have built?” —1 Ki. 8:27. God is also exceedingly rich and self-sufficient. “If I were hungry I would not tell you, for the world is Mine, and the fulness thereof” —Ps. 50:12. Not only does He need nothing from man but He is the great giver. He has given “life and breath and all things.”

Without compromising the truth Paul does not administer a blanket condemnation. If the Epicureans are placated by the statement that God is not worshipped with men’s hands “as though He needed anything” they are, on the other hand, told that He created all things. If the Stoics are pleased to hear partial confirmation of their doctrine of universal brotherhood the true link of man to man is stated and the ruling hand of God is insisted upon as determining the boundaries of the nations within the framework of the times before appointed. The Jew knew that “the Lord is the governor among the nations” —Ps. 22:28—but the Gentile needed the instruction. The Stoics acknowledge that there is a divine mind controlling the world of which man’s mind is part, so making all men brothers. Paul states that men are brothers not through sharing a divine mind but through being made of one blood6—that is through a creative link. He is not a god. Having established man’s true place, not as a god but a creature, he is free to take up the creature’s responsibility to seek the Lord. The tendency of the nations was to follow the pattern of the prodigal son in Luke 15 the elder son (the Jew) stayed at home. Unknown to the nations, however, their movements were providentially controlled as to time and space. God never abandons His creature or His interest in His creation, no matter what man may do.

Now let us pause, and at the expense of repetition, notice the wisdom of Paul. He does not utterly condemn the society of the Greeks but commends all that is good while setting aside what is not. This is truly the spirit of Christ. In judging Thyatira—Rev. 2—which is a prophetic forecast of the Church of Rome, the Lord does not forget the good works while censuring the bad— “I know thy works” He says works of mercy such as the establishment of hospitals, care of the sick and aged, etc.— “and charity and service, and faith . . . and the last to be more than the first.” And so it is with the Lord’s great Apostle. There is no ranting with Paul. He ignores all their divinities except one— “the unknown God.” He disposes of the erroneous element in each of the competing philosophies while affirming what is commendable in them. Having done this he answers the underlying question which gave rise to both schools of philosophy—i.e. what is the purpose of life? Man’s search for a philosophy of life is really a search for a philosophy of death. If time did not run out for him like sand out of an hourglass, the search would scarcely be undertaken. He seeks the meaning and purpose of a life that is wasting away before his eyes, but needs “that blessed hope” which only the gospel gives.

Paul states the purpose of life plainly as the knowledge of God—v. 27. To the Hebrews he writes “he that cometh to God must believe that He is, and that He is a rewarder of those who diligently seek Him” —Heb. 11:6. To these Gentiles he points out that God gave life and breath to man—v. 25—so that man is the offspring of God. This disposes of the Stoic tendency to elevate man to the status of a god or the Epicurean tendency to degrade him to an animal. God gave this life “that they should seek the Lord, if haply they might feel after Him, and find Him, though He be not far from every one of us.” God, then, is not distant on Mt Olympus, but very near. Then he reinforces his argument, not from the Scriptures, of which they are ignorant, but from the words of two of their own poets Epimenides the Cretan and Aratus. Since in God we live and move and have our being the Godhead cannot find expression in carved stone. God is not cold and inanimate as the best of sculpture is. Neither is man His offspring in creation. A sculptural representation of the deity speaks of distance not nearness. Man has created this distance not God. Thus skillfully does Paul trace the history of man’s departure from God and expose the perpetuation of this departure in temples and their sculptural contents.

“And the times of this ignorance God winked at, but now commands all men everywhere to repent.” Their idolatrous misrepresentation of God had only built an artificial barrier between God and His creature. This Paul has torn down and exposed their system as but man hiding away from God. “The wicked shall be turned into hell and all the nations that forget God” Ps. 9:17. To be turned into hell means that hell wasn’t God’s intention for them they were diverted into that place by their intentional forgetfulness of God. So Paul brings in the necessity of repentance. Repentance in Scripture is siding with God against ourselves it is self-judgment and justifying God completely. It is in contrast to self-interest the guiding theme of the philosophers of Athens.

Possibly at this point Paul introduced the gospel. A call to repentance and a warning of coming judgment, necessary in preaching, must be accompanied by the offer of a Saviour. If not, then perhaps those who clung to Paul and believed were privately instructed by him. Scripture is silent here so we must be too.

God is going to judge the world in righteousness by that Man whom He has raised from among the dead. If God raised one man, He has the power to raise others, and will do so. The resurrection always brings the thought of judgment otherwise why would God raise the body? And judgment, or man’s accountability to God, is at variance with all schools of human teaching and philosophy. That is why when they hear Paul speak of the resurrection of the dead some mock and others say, “we will hear you again of this matter.” But the opportunity does not occur again, and they have passed out of time and into a lost eternity. In all its starkness this tells us the meaning and purpose of life. Man is given life v. 25 and the purpose of that life is to seek God and know Him v. 27 by repentance v. 30 before death, so he may not have to stand before a righteous judge without righteousness. This truly puts an end to all philosophical debate as to the meaning and purpose of life. It is well to remember this, as Christians too. For while God has saved us we are still responsible for the things done in the body. We shall receive praise or blame for them at the judgment seat of Christ. “We shall all stand before the judgment seat of God...everyone of us shall give account of himself to God” Rom. 14:10, 12.

Well, at Athens some believed “among whom was Dionysius the Areopagite, and a woman named Damaris, and others with them.” No assembly was formed at Athens as far as the inspired record shows, and history tells us that it was long a barren spot for Christianity. If man vaunts himself against God, we should not look for blessing. The affairs of Jacob, the schemer, the man of the earth, are so complicated that many pages of the Bible are devoted to them. So here, just to describe what the Athenians were about has been a lengthy matter. O for the simplicity which is in Christ! How little space is given to the Bereans. They were more noble than those in Thessalonica. They were not of course noble in their own eyes or in man’s eyes, but in God’s. They were approved by God because they searched the Scriptures daily and tested things by them. And so God poured out a blessing on them. While the fruit at Athens is small this is not Paul’s fault. Athens actually closes off his recorded public testimony to Christianity. The zenith of Paul’s career still lies ahead of him, but the Holy Spirit does not see fit to record his public preaching further. His recorded testimony as a prisoner later is a distinct thing. It is in connection with his own defense and a new phase of his ministry—bearing testimony before kings—9:15. Also his parting address to the Ephesian elders cannot be construed as public testimony—these remarks are addressed to the Church—not to the world.

A Brief Comparison of the
Opening and Closing Testimony of Peter and Paul

The following comparisons are drawn to show how the Apostles’ doctrine we have received is wholly of God and without disagreement in spite of the diverse make up of each Apostle’s audience and the time interval between their discourses. The two great Apostles used wisdom in what they said. Paul was all things to all men, but only that he might win them to Christ.

The Proofs of Christianity—Christianity is based on facts. Peter writes— “we have not followed cunningly devised fables” —2 Pet. 1:16—as the Athenians had. Paul says “this thing was not done in a corner” —26:26. So on the day of Pentecost Peter says “this Jesus hath God raised up, whereof we all are witnesses” —2:32. Peter spoke with confidence because the other Apostles, besides himself, were witnesses of the Lord’s resurrection. We also know the Lord was seen of “above five hundred brethren at once” —1 Cor. 15:6. Peter then attests to a Christ raised from the dead whom he had seen on the earth. Paul on the other hand saw that same Christ not on the earth but in the glory. Therefore he says with assurance that He (God) “hath raised Him from the dead” —17:31.

The Message of Christianity—It is of primary importance to understand two things—the selective nature of each audience addressed and under what circumstances the messages are delivered, on the other.

Peter has a select audience, Jews, indoctrinated in the Holy Scriptures but select only from God’s standpoint, not man’s. Paul, on the other hand, has a select audience—the cream of human philosophy—from man’s viewpoint, but not from God’s viewpoint. Peter’s message was preceded by acts of the Holy Spirit, in power, which he explains; Paul’s message by weakness, disputing in the marketplace, where he is called a babbler. Peter could appeal to the Scriptures for his audience understood them; Paul only to nature and the poets of Greece for that is the limit of understanding of the men of Athens. Peter’s audience knew about Christ; Paul’s audience had never heard of Him so that he has to refer to Him as “that Man.” Peter spoke in the shadow of the temple of the true God; Paul before the temples of pagan gods.

Paul, after sweeping away the cobwebs of idolatry, reveals the unknown God to his audience, the Creator of the universe, and man in particular, who owes his origin to God. Peter, not having to contend with ignorance, starts out with Christ, the Messiah of Israel, raised from the dead—2:24-33, really in accordance with Psalm 21— “Thou settest a crown of pure gold on His head. He asked life of Thee, and Thou gavest it Him, even length of days for ever and ever” —Ps. 21:3, 4. This life is in resurrection, of course, a statement with which Paul is in agreement. Paul says God has given assurance to all men that He will judge the world in righteousness, because He has raised that Man from among the dead. “That Man” is to be the judge of all men. In connection with that judgment the will of God is revealed. If man will seek after God before the judgment as Paul pleads, then Peter says— “I will pour out of My Spirit upon all flesh.” Peter didn’t understand those words at the time he spoke for he needed a vision to see that all flesh included Gentiles as well as Jews. Paul says, very well, if you refuse that wondrous blessing Peter tells you of—the Spirit poured out upon all flesh—you will be judged. That is the other side of the will of God—that He will judge those who derided His will to pour out His Spirit on them. To avoid this judgment and secure the promised blessing both Apostles unite in a call for repentance. There will be no repentance in hell, for then it will be too late. There is only remorse there. But now, to the Jews Peter cries— “repent and be baptized every one of you” —2:38. God “now commands all men everywhere to repent” Paul says—17:30 . . . “all men” —not just Jews as at Pentecost— “everywhere” —not just Jerusalem.

Finally, Peter was “a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed” —1 Pet. 5:1; Paul was a witness of the glory of Christ and became a partaker of His sufferings.

Chapter 18: Corinth and the End of the Second Mission

(Suggested Reading: Chapter 18:1-22)

“After these things” we are told, Paul departed from Athens and came to Corinth. The expression “after these things” is a signal of the end of one phase of things and the beginning of another. Athens wasn’t really in Paul’s plans. He had hoped that conditions in Thessalonica might have settled down enough to let him return there. A change of magistrates would have accomplished this. But he receives no news to encourage him along these lines and so leaves for Corinth.

The Strategic Position of Corinth

In Roman times Greece was divided into two provinces Macedonia, to which Paul had come in response to the vision, and in which an assembly had been established at Philippi and Achaia1 The capital of which was Corinth. Could he evangelize Corinth and establish a Christian testimony there he would have a center in each province of Greece from which the gospel could radiate. Both centers lent themselves to this end. Philippi, as a garrison town, would see much coming and going of soldiers; Corinth of travelers, since it was a seaport and commercial center. Paul’s object was the diffusion of the gospel throughout the world. His broad strategy was to secure a beachhead in key cities. His settled policy was to aim for the larger centers of influence in the Roman world. Persecution sometimes made him turn aside for a time to lesser towns, but invariably he returned to the large centers, which could spread the glad tidings to those passing through them. He laid the foundations, others could carry the Word to the more remote parts.2

Corinth was one of the greatest centers of trade and navigation in the Roman Empire due to its strategic location. It was situated on a narrow land bridge connecting Achaia and Macedonia and separating the Adriatic from the Aegean. Ships were hauled between the seas on rollers or wagons along a roadway. For larger vessels Corinth built excellent harbors with facilities for ships sailing on both seas. We are familiar with one of these seaports—Cenchrea—from Scripture for Phoebe was deaconess there—Rom. 16:1. In 66 A.D. the Emperor Nero broke ground for the Corinthian canal, which was restarted and completed before the close of the 19th Century. Corinth itself was situated on level ground dominated by a huge hill known as the Acrocorinthus. This towered eighteen hundred feet over the city and on it stood the Corinthian Acropolis. The rites of the Corinthian goddess of love there contributed to the moral debauchery that characterized the city, even in the pagan world. Another factor was its seaports, which never attract the best characters. Commerce bred wealth and luxury and fed the flames which made Corinth what it was. Then too the Isthmian games were celebrated ten miles out of the city and attracted many travelers. These people provided a captive market for the wandering tentmakers who sold their wares here. For the games were held in the springtime, when the air is chilly, accompanied by frequent showers and violent gusts of wind.

The Decree of the Emperor Claudius

An interesting sidelight on the conditions of the Jews in the Roman Empire about this time is recorded here. Paul finds fellow tent workers, Aquila and Priscilla, at Corinth “because Claudius had commanded all Jews to depart from Rome.” Claudius had found them too numerous to expel outright. Instead he banned them from meeting in accordance with their ancestral customs, which to a Jew was intolerable. Claudius was angry at the Jews because of their incessant riots “at the instigation of Chrestus.” Like many Romans, even Tacitus, he was ill-informed about the Jewish religion. Chrestus was a common name with them— “Christus” —(Christ) was not. It seems more than probable that the riots in the Jewish community at Rome were caused by the introduction of Christianity into the synagogues. This most likely was the work of the Roman Jews who visited Jerusalem 2:10—and returned to Rome converted after the day of Pentecost. We shall see in Gallio’s actions later how disinterested the Romans were in the Jews’ religion, and how Claudius would think Chrestus was fomenting the riots that disturbed the peace. This picture agrees perfectly with the historical record of Acts, where uprisings arose, and charges were laid from faulty information, distorted views of Christian teaching, etc.

In the meantime, Claudius ruled the Empire; Paul was his subject. Both were men of letters, but Paul has little leisure to indulge in such things. Together with the expelled Aquila and Priscilla he works as a tentmaker to pay his expenses. He wanted to visit the Thessalonians but knew this was impossible as long as the present magistrates were still in office. Instead he writes them. His epistles to the Thessalonians were the first he wrote.

Events in the Synagogue and the Adjoining House

With their trading instincts, Jews seem to gravitate toward commercial cities like Corinth, and their numbers are swollen here by the enforced exodus from Rome. Paul spends his Sabbaths reasoning with them in the synagogue. When Silas and Timothy join him in Corinth they find him engaged in this testimony, the climax of which is that Jesus is the Christ— “but as they opposed and spoke injuriously, he shook his clothes, and said to them, Your blood be upon your head—I am pure; from henceforth I will go to the nations.” Thus Paul left the synagogue, not feeling compelled to endure any longer their blasphemy against their own Messiah. He would turn to the Gentiles, who were receptive to the good news.

So a Gentile opens his house to him. This man is Justus, whose house was beside the synagogue. Accepting this offer and making it too was an act of great personal courage. The separated company could expect reprisals from the synagogue next door, insults on the streets as they congregated and departed, etc. The location of the new assembly must have been an intense irritation to the Jews, especially when Crispus, the chief ruler of the synagogue, believed on the Lord with all his house. To these few believers meeting in Justus’ house were added many of the Corinthians who believed and were baptized. Out of these humble beginnings grew “the Church of God which is at Corinth, to those who are sanctified in Christ Jesus, called to be saints” —1 Cor. 1:2—for whom Paul thanked his God always on their behalf.

At this time Paul has the second of the two night visions the Lord gave him in connection with the darkened pagans of Greece. The visions in Acts connected with the Jews were day visions, because the Jews had the light of God. But the Greeks were in darkness. Paul’s first vision was to come and help Macedonia, one of the two provinces of Greece; his second vision was in the capital of the other province Corinth—to encourage him to stay there in the face of opposition which might well discourage any man. The Lord had many people in that city. Paul obeyed both visions. His stay at Corinth was unusually long—a year and a half. It was a teaching rather than a preaching ministry, very vital in such a wicked city, where even the most elementary principles of right conduct were unknown. Even then it had to be supplemented later by two epistles to correct the loose moral state the new converts brought with them from their profligate surroundings.3

Gallio Sets a Legal Precedent

The Jews now bring Paul to the judgment seat of the newly appointed Roman proconsul, Gallio. This man was highly esteemed in Roman life, being of amiable disposition and personal charm. He was a brother of the younger Seneca, the Stoic philosopher, and a son of the elder Seneca, the rhetorician. He bore the name of his adoptive father. Before his tribunal the Jews charge Paul, saying “this (base man is implied) persuades men to worship God contrary to the law.” This accusation may have been phrased to raise a doubt in Gallio’s mind that more than Moses’ law was involved—Caesar’s was too. This because the Emperor Augustus had left a tradition that the religious “status quo” should be observed throughout the Empire. To this end only existing religions were lawful, and interfaith conversions banned. Judaism was a recognized religion, and the Jews wanted a ruling from Gallio that Christianity was not a sect within Judaism, but a separate religion altogether, and so illegal. But Gallio thought otherwise, regarding the whole matter as an internal squabble within the broad framework of the religion of the Jews, and unworthy of his attention. This can be seen from his words and actions— “if indeed it was some wrong or wicked criminality, O Jews, of reason I should have borne with you; but if it be questions about words, and names, and the law that ye have, see to it yourselves; for I do not intend to be a judge of these things. And he drove them from the judgment seat.” The judgment seat was in the open air as customary in those days,4 which explains why the Greeks were present to give Sosthenes a beating. The Greeks did not love the Jews any more than the Romans.

Gallio’s ruling, coming as it did not from a magistrate in a city, but from the governor of a Roman province, established a precedent which was followed by the governors of other provinces in the treatment of Christianity. Indeed Paul argued before Agrippa that the gospel he preached was the true faith of Israel, and even at the end maintained that it was for the hope of Israel he was bound with his chain—28:20. While true, in practice the Jews’ refusal of that faith made a break with Judaism inevitable. Like oil and water, Judaism and Christianity cannot mix. For the present, though, Gallio’s judgment provided an umbrella under which Christianity was providentially sheltered from the storms of persecution that were to burst on it later. This temporary official policy afforded, in the providence of God, an opportunity for the establishment and nurturing of the fledgling assemblies without official Roman interference.

Later on Christianity was recognized for what it is—Christ. Its protection as an official religion—that is, as part of the recognized Jewish religion—was withdrawn, and fierce persecution followed.

The Close of the Second Mission

Paul stayed in Corinth “many days.” Then in Cenchrea, the Eastern port of Corinth, he shears his head, for he had a vow. Commentators differ as to whether this was the beginning or ending of his vow, and whether or not it was a Nazarite or general vow. We will be content to glean the general lesson that Paul was very much a Jew and loved his national customs and religious practices. So he sails from Corinth with Priscilla and Aquila until he reaches Ephesus, where Priscilla and Aquila stay for some time, probably to make and sell tents there. Tent makers like Aquila and Priscilla moved from town to town selling their wares to travelers and soldiers. When the market in one town dried up, they moved on to another. Paul himself goes into the synagogue, where he meets a good reception. And well he might, with the marks of a good Jew about him—his head shorn because of his vow and his stated purpose to go up to Jerusalem to keep the feast. The Jews press him to stay but the approaching close of the navigation season dictates otherwise. So he sails from Ephesus to the land of Israel. He lands at Caesarea and goes up—that is, to Jerusalem. He greets the Church there. We are not told whether his ship arrived in time for the feast. Perhaps the Holy Spirit noted all this so we would understand the human side of Paul better. He dearly loved “my own nation according to the flesh.”

From Jerusalem he goes down to Antioch. Antioch, of course, was the mission center, not Jerusalem. So his long second mission comes to a close. Yet it is important to note that he salutes the assembly at Jerusalem, not the one at Antioch. He seems only to have arrived back at Antioch incidentally, his main purpose being the keeping of a Jewish feast. This and the vow show us things which, while not wrong in the transitional days of Acts, would have better been discarded. Certainly, they formed no part of Christianity. The dear Apostle’s love for the Jews was not reciprocated, and his adherence to their customs was soon to bring him into deep waters—chains and imprisonment. Nor do we find Silas with him at the end of the second mission as he had Barnabas at the end of the first. He is alone.

Chapter 19: The Third Mission Starts; the Riot at Ephesus

(Suggested Reading: Chapter 18:23-28; Chapter 19)

Each of the three missions starts with Paul departing from Antioch. On the first mission he travels with Barnabas. It starts with fasting and prayer and a commendation from the Holy Spirit. On the second mission Paul travels with Silas. It begins with Paul saying, “let us go again and visit our brethren.” On the third mission Paul is alone. It begins uneventfully. Paul leaves Antioch again—18:22, 23.

On the third mission Paul’s work reaches its pinnacle at Ephesus and its valley at Jerusalem. Just as his public ministry reaches its summit at Ephesus, so does his written ministry in the Epistle to the Ephesians. Paul warns the elders of this assembly of the coming declension of the church. They were especially selected to receive this message because the highest truth of Christianity was given to “the saints who are at Ephesus, and to the faithful in Christ Jesus” —Eph. 1:1. Similarly the Lord Himself addresses “the angel of the Church of Ephesus” first in Rev. 2 and tells them to “remember therefore from whence thou art fallen.” Ephesus fell from the mountain peak.

In this remarkable assembly three broad groups are eventually gathered together by the Holy Spirit’s action—Jews, Gentiles, and John’s disciples. Strictly speaking the latter are Jews of the dispersion, who accepted John’s call to repentance and were baptized by him. They are not yet on Christian ground.

Apollos Arrives at Ephesus

Paul has a good reception in the synagogue at Ephesus and promises to return there after his visit to Jerusalem. Before he can do this, Apollos, an eloquent Alexandrian Jew mighty in the Scriptures that is in the Old Testament Scriptures arrives. Imperfect in knowledge, he is faithful to the light he has. He readily accepts instruction in the truth from the lowly tentmakers Aquilla and Priscilla. A natural man would not listen to them. Educated and eloquent as he is, he is content to be taught by those whom God has taught. This shows the workings of grace in his soul. Such men can be greatly used by God. Paul is not the only one at Ephesus who knows only the baptism of John. When Paul arrives there, he finds “about twelve” 19:7. In these transitional days these disciples believe that Jesus is the Messiah. But of the meaning of His death and resurrection and the gift of the Holy Spirit they know nothing.

The Baptism of the Twelve Disciples

Paul’s question to the twelve disciples of John the Baptist, their reply, and their receiving the Holy Spirit after their Christian baptism presents us with certain difficulties not easily resolved. Paul writes to these same Ephesians “in whom ye also trusted, after ye heard the word of truth, the gospel of your salvation, in whom, after ye believed ye were sealed with that Holy Spirit of promise” Eph. 1:13. From this passage it is clear that the Holy Spirit seals the believer who has heard and believed the gospel. However, until Paul spoke to the twelve disciples they had not heard and believed the gospel so there is no difficulty there as to their not having received the Holy Spirit. These twelve had been baptized to John’s baptism only. John’s baptism was a limited one of repentance, and pointed forward to Jesus, the Lamb of God who could take away their sins. Also, his call was to the godly in Israel, not to Gentiles. John was dead long before Jesus went to the cross. These twelve disciples need Christian baptism. So they are baptized to the Name of the Lord Jesus.1 As soon as this takes place Paul lays his hands on them and they receive the Holy Spirit. Acts of power follow they speak with tongues and prophesy. What happened is clear, but it raises a question why did not these twelve disciples receive the Holy Spirit before their baptism, rather than after?

One explanation of the difficulty is that they were Jews. In this view the Jew has attached to him a national sin the murder of the Son of God. They cried “His blood be on us and on our children” Mat. 27:25. When a Jew is baptized he does much more than acknowledge his lost condition by nature. By his baptism he publicly repudiates and dissociates himself from the special sin of his nation in crucifying their Messiah. Orthodox Jews understand this better than Christians. If an orthodox Jew is baptized he is stricken from the genealogy rolls, funeral service is held for him, and he is buried in effigy. If seen on the streets he is ignored as a dead person. In support of this interpretation two incidents involving Jews are cited from Acts. First there is Peter at the day of Pentecost. He says “repent” that is of their national sin of crucifying their Messiah which he has just told them of “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 Spirit” 2:38. No, Peter is not teaching that baptism gives life. He has presented Christ to them. Only belief in the finished work of Christ gives life. But Peter is showing the divine order for the Jew because of his national sin repent, be baptized, receive the remission of sins and the Holy Spirit. That is not the order for the Gentile. The same Apostle Peter speaks to the Gentiles at Caesarea and what happens? “While Peter yet spake these words, the Holy Spirit fell on all those who heard the word” 10:44 “and he commanded them to be baptized” v. 48. Then there is Paul at Ephesus. The twelve disciples are Jews dispersed abroad. Yet we find the same sequence of events as with the Jews at Jerusalem and Peter. They received the Holy Spirit after their baptism. With Peter at Pentecost baptism is to the Name of Jesus Christ because the emphasis there is that they have slain the Christ of God: at Ephesus it is to the Name of the Lord Jesus because the twelve acknowledge Jesus as the Christ but must go a step further and acknowledge His claims on them as their Lord, which is true Christian ground.

The various groups who have received the Holy Spirit should now be reviewed. In the beginning those who received the Holy Spirit on the day of Pentecost were all Jews. Next the Samaritans believed the gospel, Peter and John laid their hands on them and they received the Holy Spirit. Then Peter preached to Cornelius and his house and the Holy Spirit fell on them. Finally, Paul preaches to these twelve dispersed Jews and they receive the Holy Spirit. In each case it is the same Holy Spirit who came down from heaven but given to successive groups Jews at Jerusalem Samaritans Gentiles and Jews in dispersion so that God could fulfill His promise to pour out His Spirit on all flesh.

From the Synagogue to the School of Tyrannus

Chapter 19 gives us the last time Paul enters into a synagogue in Acts. God pleads mightily with the Jews there. At first, they give Paul a good reception. Then, obedient man that he is, he says “I will return again to you, if God will.” Note the two “wills” characteristic of the true Christian. His will is subject to God’s will. God’s will is that Apollos prepare the way for Paul pleading with the synagogue before Paul re-enters it with the full truth of the gospel. Apollos is an eloquent man and mighty in their Old Testament Scriptures. Surely, they will listen to him! Apollos leaves for Corinth and Paul re-enters the synagogue. He gives them a full testimony for three months “disputing and persuading the things concerning the Kingdom of God.” In the Acts Peter’s ministry is to fulfill his Master’s committal to him of the keys of the Kingdom of the heavens; Paul’s ministry concerns the Kingdom of God which, unlike the Jewish kingdoms of old, is not meat and drink but righteousness, and peace, and joy in the Holy Spirit. His testimony is not only disbelieved but reviled. So Paul departs from them. He rents the school of Tyrannus, a local philosopher. Here the Ephesian Christians meet. Here too Paul disputes daily, for the place is well known to the public. “And this continued by the space of two years; so that all who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.” The Greeks come to Ephesus to worship at the temple of Artemis, the goddess of Ephesus. That is how the entire Roman province of Asia comes to hear the Word of the Lord. Ephesus is a center for pilgrimages to the shrine of Artemis. The wide diffusion of the Word of God and then its power and great influence are the subjects the Spirit would bring before us here.

The “Ecclesia”

We must not pass by Paul’s step of separating the disciples from the synagogue to the school of Tyrannus lightly. He is giving formal expression to what was ever in the mind of God for His Church or Assembly that is that they should be called out from their old associations, whatever they may be, to proper Christian ground. In this connection let us consider the origin of the Greek word “ecclesia” translated “Assembly”, and interchangeably “Church” in the English language.2

The word first appears among Athenian writers, and so seems to have originated there. In early days the town crier went through the city calling out or summoning the citizens from their homes to the ordinary legislative assemblies. All were not called because all were not citizens, and only citizens could be summoned to a meeting of the Assembly. Citizens were mainly landed proprietors. At Athens their numbers are estimated at 43,000 in the fifth century before Christ, the classical age, out of a total population of perhaps 315,000. Thus, the origin of the word suggests the origin of the Church a people called out of the world to consider matters pertaining to themselves and their interests. Paul frequently uses the word “called” to describe us e.g. “called to be saints” Rom. 1:7; 1 Cor. 1:2 etc.

In time the word “ecclesia” lost its original meaning and conveyed to the Greek mind merely an assembly of people.

Peter’s Shadow and Paul’s Workclothes

The next subject coming to our attention is the special miracles God wrought by the hands of Paul. His tent-making work-clothes are the means of blessing. The “handkerchiefs” are really rags tentmakers use to wipe the sweat from their brows; the aprons are a type used by these artisans in their work. These articles were not holy or consecrated in themselves as a literal interpretation of the miracles led men to believe. Indeed, such an interpretation was the forerunner of the superstition of collecting and adoring supposed relics of the saints.3 God certainly could have performed these miracles in some other way. But He chose to do it this way to teach us, in figure, the blessing which flowed out to others as a result of Paul’s labors. Blessing flowed out to others too from Peter, the other great Apostle whose labors divide the Acts with Paul, but in his case, it was from his shadow. What these great Apostles did in the body to heal others is the great teaching in these incidents. They occur as their respective ministries are rising to their zenith. We will consider Peter’s shadow first, and afterward Paul’s work clothes.

Peter’s shadow—Chapter 5—is the story of Peter’s life his failures, his restoration, his might as a restored servant of the Lord. His life exemplifies the Scripture “when I fall I shall arise; when I sit in darkness, the Lord shall be a light to me” Micah 7:8. After the Lord restored Peter, he stood up to exhort in the Assembly and to preach the gospel in the world. When the Lord restores a man, he restores him perfectly. Peter’s epistles are full of the government of God as only he could write who had experienced it. These epistles, and the written record of his life in the gospels are his shadow. Peter’s shadow is his restorative influence on us if we have gotten away from the Lord as we read how Peter tasted that the Lord is gracious. If Peter was restored, we can be too, for Peter’s God is ours.

A man’s shadow can only be cast if he is in the light. Peter obeyed the Lord’s command “follow thou Me” and so abode in the light. A shadow is the projection of a man who is himself in the light. So we read in 5:15 that they brought the sick (figuratively backsliders) into the streets (where men walk) and laid them in beds and couches (the bed confines—it speaks of unjudged things—the couch, where the lazy man reclines, speaks of slothfulness in the things of God). And so it is today. Peter’s shadow has passed by all of us. He was a man like us who once walked for God on the streets of this world. And this encourages us to walk in the light ourselves.

If Peter’s shadow teaches us the need to abide in the light, Paul’s hands tell us of the works of love which were never compromised by unfaithfulness. God’s nature is light and love and we find the fruits of this nature in the lives of these two great apostles. Indeed, it is in the very next chapter to the one we are considering that Paul brings his hands to the attention of the Ephesian elders. And what he says about those hands is another of the special miracles God wrought by the hands of Paul. His hands wrought works contrary to man’s nature “yea, ye yourselves know, that these hands have ministered to my necessities, and to those who were with me. I have showed you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how He said, it is more blessed to give than to receive” —20:34, 35. But why should the great Apostle labor when he himself laid down the principle that those who preach the gospel should live by the gospel?—1 Cor. 9:14. He writes to these same Corinthians “and when I was present with you and wanted, I was chargeable to no man . . . in all things I have kept myself from being burdensome to you, and so will I keep myself” —2 Cor. 11:9. It was his deep love for the Corinthians that made him work with his own hands. Did he love them less, receiving nothing from them? No, he loved them more. By being self-supporting he could reprove them in his epistles, assured that they could not raise a finger against him due to his upright conduct. The guiding principle that kept Paul working was to be independent of man but dependent on God. It flowed out of deep love for Christ and the Church. Many a servant of the Lord has since followed Paul’s example, laboring with his hands to feed himself naturally and to feed the Lord’s sheep spiritually when they are too poor to support him. Paul’s actions displayed uncompromising righteousness. No wonder that work clothes from Paul’s body healed the sick. Who could write like him “be ye imitators of me, even as I also am of Christ” —1 Cor. 11:1.

In the case of Peter’s shadow persons with unclean spirits were healed; in the case of Paul’s work clothes wicked spirits went out. The result was the same with Peter and Paul. Official worldly religion, influenced by these spirits, rose up against the Apostles. The High Priest was filled with indignation at this healing—5:17; in Acts 19 the Ephesians too were filled with indignation at the alleged threats to their goddess. So much for the world. When we turn to the Church we find those who believed Peter’s preaching, daily in the temple, and in every house, ceasing not to teach and preach Jesus Christ—see 5:42. In Paul’s case all those who dwell in Asia hear the Word of the Lord Jesus, both Jews and Greeks. Thus the Word of God spreads and its influence grows, from devoted men who display God’s nature in their lives and walk. “We have this treasure in earthen vessels” —2 Cor. 4:7.

Idolatry and the Occult

The mighty miracles God wrought through the Apostle were to direct attention to the gospel and to overthrow the power of unclean and wicked spirits over men. This Satanic influence polluted the lives of the people in those days. Only “doctrines of demons” can explain the general practice of exposing unwanted babies, especially females, to the elements so they would die. Or the heinous sin of the Romans pitting man against man in battles to the death to entertain the populace in the public games.

People as intelligent as the Greeks and Romans simply did not construct their vast temples on the principle of blind faith on myths and legends handed down to them. They were in actual contact with demons and this was what confirmed them in their delusions. The temples seemed really to be temples of the gods to them for they had actual intercourse with wicked spirits. So Paul’s work with the Gentiles was “to open their eyes and to turn them from darkness to light and from the power of Satan to God” —26:18. Paul’s night visions, in connection with these pagans, were meant to illustrate their true state—under the power of Satan.

Demons are a separate class of being from the fallen angels. They are spirits who have an intense desire to become incarnate. When the Lord cast the legion out, they rushed into a herd of swine—Mat. 8:30, 32—as the next best thing to indwelling a man. Speculative theology has attempted to unravel the mystery of their origin, but in the writer’s judgment unsuccessfully. The best book on the subject is Pember’s “Earth’s earliest ages”4 but the reader is cautioned on pursuing the subject too far in view of the warning given in Col. 2:18. In Acts we find two classes of these beings—unclean spirits—probably those indwelling a man’s body and defiling it—and wicked spirits generally though not always connected with propagating wicked doctrine and hence more often connected with the temples of the gods. Thus, they attacked man inside and outside.5

This interconnection is indicated in Acts 19. First, we have the seven sons of Sceva attempting to exorcise a wicked spirit by calling on Jesus whom Paul preached. Recognizing the forgery, the wicked spirit overcomes them, which illustrates the supernatural power of a demon. The seven sons of Sceva flee, naked and wounded from one man possessed by a demon. This becomes public knowledge. The Ephesians’ formerly valuable magic books worth fifty thousand pieces of silver, are burned. Here the connection with the temple of Artemis is exposed. Ephesus was noted throughout the ancient world for the Ephesian inscriptions—charms, amulets etc. which were linked to the worship of the goddess Artemis. On her image mystic, unintelligible words were inscribed and transferred to these magic books or Ephesian letters as they were called. This overthrow of the power of demons over man would enrage the powers of darkness. Wicked spirits undoubtedly were the unseen force behind the riot over “Artemis of the Ephesians” which followed. Idolatry is putting an object between the soul and God. This is always Satan’s purpose for he knows God is the source of all man’s blessing and he wants to keep him away from that.

Before the riot Paul purposes in his spirit to go to Jerusalem and from there to Rome. He has no idea yet that bonds and imprisonment await him if he should undertake such a journey. Later he will receive warnings to this effect but ignore them. His purpose of spirit here stated intervenes between the overthrow of Satan’s power in the burning of the magic books and the riot over Artemis. When he arrives at another temple—the one at Jerusalem—he will again be confronted with a riot—not as here over his doctrine but over himself. For the present he sends Timothy and Erastus away but remains in Asia for a season. Before reviewing the riot, we will briefly describe Ephesus, its temple and religion, so we may better understand the root of the uproar.

Great Artemis of the Ephesians

Man is the same everywhere, be he Jew or Gentile. The first reference to “the gods” in Acts is Stephen’s—referring to Israel’s idolatry “make us gods to go before us”; the last reference is to the Gentiles— “they are no gods which are made with hands” —19:26. These gods, though called by different names, often incorporate the same thought. But what god is there, worthy of the name, who would be unaccompanied by a goddess? The folly of man’s wisdom is shown to us by the divided references to the word “goddess” in Scripture. In the Old Testament Solomon, a Jew, and the wisest man, worshipped a goddess, Ashtoreth6 —1 Kings 11:5, 33. In the New Testament the Greeks, the wisest of Gentiles, worshipped the goddess Artemis 19:27, 37. The Romans called her Diana and pictured her as a huntress whereas Artemis was sculptured with many breasts. Her image “came down from heaven” and it has been suggested that it may have been a meteorite whose distorted form suggested many breasts to their lively imaginations.

The Temple and the City

The worship of Artemis was ancient in the city. Pliny tells us that the shrine had been sacked seven times before it was burned down in 356 BC by a lunatic on the night that Alexander the Great was born. The temple was rebuilt more magnificently than ever. Its huge foundations were sunk deep in marshy ground since earthquakes were prevalent there, and close to the harbour. It was the biggest temple the Greeks ever built. It was four times the size of the Parthenon and considered one of the seven wonders of the world. Pausanias said that it surpassed every structure raised by human hands. It was 425 feet long and 220 feet broad. It had 127 Ionic columns, sixty feet high, each the gift of a king. In Paul’s day it dominated the landscape, a symbol of Satan’s power in the earth.

In process of time Ephesus’ harbour silted up and could not be dredged. The city was beginning its decline as a seaport and commercial center in Paul’s time, and capitalizing on its religious importance to make up for lost revenue. Pilgrimages to Ephesus to see the great shrine and sales of miniature shrines to tourists helped. Paul imperiled this when he entered with the gospel—which explains Demetrius’ success in stirring up the people. The theatre at Ephesus could hold 25,000 people and is the largest known to us from antiquity. But this ancient glory has passed away. Over the centuries the city and temple were sacked, and malaria-laden marshes took over. In Victorian times the British archaeologist Wood spent fruitless years looking for its site until he unearthed an inscription leading him to it. The marshes in which it still rests are no longer malarial. As to the temple, those treasures which have been recovered are dispersed around the world—principally the British Museum and the Museum of Istanbul. The ancient city has been restored as a tourist center. There is a local museum and tourists may inspect the great library of Celsus with its lecture room and bookshelves, or the ruins of the theatre.

Demetrius Incites the People to Riot

Paul’s work at Ephesus is drawing to a close and the devil whom God has restrained until an Assembly was gathered out and taught, is now allowed to show his hand. His puppet is Demetrius the silversmith. Much more is at stake than the sale of his silver shrines which pilgrims buy and take away for household gods. The temple of Artemis is the banking center of Asia. The wealth generated by idolatry or commerce is deposited there and loaned out, increasing the importance of Ephesus. Hence the cry of the senseless mob “Great is Artemis of the Ephesians.” Satan knows how to touch two elements to inflame them—money and pride. Ephesus had had great blessing in the gospel. We must not think of the work here in terms of a few thousand converts. That would not be enough to influence the sale of Demetrius’ shrines, for as he said, “this Paul hath persuaded and turned away much people.” Now the Ephesians are put to the test. What will it be for them, God or the devil? God had offered them the salvation of their souls. The devil gave nothing but played upon their base passions. The ruins of their temple today, seated in marshes where birds breed, are striking testimony of the folly of serving Satan. For those Ephesians who rejected the gospel shall one day rise for judgment. Their works will be exposed by God more surely than their city was by the spade of the archaeologist.

The mob riots under Demetrius’ inflaming words. They cannot find Paul but seize Gaius and Aristarchus, his travelling companions, and rush into the theatre. Paul is wisely restrained from going there but his magnificent courage can be seen at its best in the attempt. That the Asiarchs should befriend Paul under the circumstances shows the esteem in which he is held by men in high office.7

The Jews now put Alexander forward to address the unruly Assembly, most of whom do not know why they are there—v. 32. Luke tells us that he beckoned with his hand and would have made his defense to the people. But finding out that he is a Jew they drown him out with a senseless cry “Great is Artemis of the Ephesians” for nearly two hours. The Jews here are as much under attack as the Christians, for neither acknowledge Artemis. Alexander may have been hoping to disassociate the Jews from the Christians in the theatre as Paul has disassociated the Christians from the Jews in the synagogue. But the Jews, having rejected the Lord, had turned to the devil’s power in our chapter—v. 13—and he does not need them here.

Finally, the most important official in Ephesus intervenes. Whatever way we render his title he is the liaison officer between the civic administration and the power of Rome which explains what he says in Verse 40. His wisdom is displayed in allowing the mob to shout itself out without any object on which to vent its fury. Only then does he appeal to their reason. He lauds their goddess and tells them to do nothing rashly—that is to act only according to the law. For the men they have brought into the Assembly—Gaius and Aristarchus—have neither robbed the temple’s bank nor spoken injuriously of their goddess. If Demetrius wants to prosecute them there are law courts to settle disputes. The Romans disapprove of people taking the law into their own hands and may call them to answer for this uproar. It is a masterly speech, beautifully timed, so that when he dismisses the Assembly officially, they go away obediently.

In closing we would remark that the beautiful symmetry we find in Acts—for example where Peter has a vision, then Paul has a vision, where Peter has a journey and Paul has a journey, once more is starting to show up. The Spirit is teaching us that the greater space devoted to Paul’s activities in the Acts must not be allowed to detract from Peter’s important role. God would have us understand that the Apostle to the Jews, Peter, must not be slighted in any way because of the greater emphasis on Paul, the Apostle to the Gentiles. The purpose of the symmetry is to give balance to events.

However, it takes a different form here, to draw our attention to important events in Paul’s life and work. The riot at Ephesus has its counterpart later on in the riot at Jerusalem. Paul is saved from the Ephesian mob by his friends, from the Jerusalem mob by Roman soldiers. The symmetry in the two riots is probably to draw our attention to the peak and valley of Paul’s work on his third mission Ephesus and Jerusalem. We have crested the peak at Ephesus—now, alas, we must start our journey into the valley—Jerusalem.

Chapter 20: The First Intimations of the Church's Decline

(Suggested Reading: Chapter 20)

The first six verses of our chapter cover a period of great spiritual activity in the Apostle’s life, which Luke passes over with hardly a hint that this is the case. Men of the world who have examined the text critically are inclined, for this reason, to discredit Luke as an historian. Why should he say so little about the happenings in these first six verses and be so wordy on the minute details of Paul’s shipwreck, for example? One answer to this problem is that God rewards those who search the Scriptures and penalizes the slothful. For this entire period has been reconstructed from the epistles. But the larger answer is that Luke is a divine historian and so emphasizes things that seem irrelevant to men and de-emphasizes things that seem important to men.

The purpose of these first six verses is to serve as a general introduction to three subjects which are closely connected—the fall of Eutychus, Paul’s warning to the Ephesian elders, and Paul’s shipwreck.

Paul’s Labors After Ephesus

While at Ephesus Paul had already purposed in his spirit “when he had passed through Macedonia and Achaia to go to Jerusalem saying, after I have been there, I must also see Rome” —19:21. The work at Ephesus was now largely done and the riot there brought matters to a head. When the uproar ceased Paul embraced the disciples and departed for Macedonia.

To reach Macedonia he must first go to the seaport of Troas. This visit is described in 2 Cor. 2:12, 13— “when I came to Troas to preach Christ’s gospel, and a door was opened to me of the Lord, I had no rest in my spirit because I found not Titus my brother: but taking my leave of them I went from there to Macedonia.” Paul is anxious for a report from Titus. He had sent him to Corinth from Ephesus and wanted to learn from him what effect his first epistle to the Corinthians had on them. As time passes and Titus fails to show up, Paul finally sails for Philippi, the chief city of Macedonia. Here Titus meets him. Of this he writes “nevertheless God, who comforts those who are cast down, comforted us by the coming of Titus.” He connects this comfort too with the news that Titus brought that the Corinthians had obeyed his first epistle— “and not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me: so that I rejoiced the more. For though I made you sorry with a letter, I do not repent . . .” 2 Cor. 7:6-8. Paul then sends Titus back to Corinth to supervise the collection for the poor at Jerusalem. But with Titus Paul sends his second epistle to the Corinthians, written from Philippi. Paul himself continues in evangelical labors in Northern Greece waiting for news from Corinth of a response to his second epistle. “If I come again I will not spare” he had written—2 Cor. 13:2. On his return he may well have used his apostolic rod on the unruly Corinthians. Clement’s writings have been preserved to us—Paul’s ‘fellow laborer’—Phil 4:3. These testify to the personal purity that later characterized the lives of the Corinthians, but not to the removal of party spirit there.

While at Corinth Paul writes the Epistle to the Galatians. Tidings reach his ears of the Galatians becoming infected with Judaism. Thus, as one evil is corrected, another arises. Satan never leaves the Church of God alone, attacking it from both inside and outside. The conflict between law and grace rages without ceasing through the Acts.1

From 20:3 it seems that Paul stays three months in Corinth, or at least that Corinth is his center during this period in Achaia—which Luke calls ‘Greece.’ Here he can complete the collection which he sent Titus to oversee, and which by now is considerable—the sum total of many “first days of the week” —1 Cor. 16:2. It is at Corinth too that Paul writes the Epistle to the Romans. This he entrusts to Phoebe, the deaconess at Cenchrae, one of Corinth’s seaports. Like Lydia she appears to be a woman of substance and is sailing to Rome to attend to a business matter. She carries with her Paul’s epistle—a document worth more than the ship and its cargo in pure gold. In this epistle Paul affirms his desire to visit the Roman brethren. He writes “I have been much hindered from coming to you—but now I go to Jerusalem to minister to the saints—when therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain” —Rom. 15:22-28. This expectation is not realized although Paul’s visit to Spain at a later date has some historical support.

Paul does not sail from Corinth because the Jews plot against his life. Instead he goes back to Macedonia accompanied by faithful brethren, among whom are Tychicus and Trophimus, the Ephesians. By stages he returns to Philippi—the seaport linking Europe and Asia—V. 6. From here he sails to Troas.

Warning Signs

An interesting feature of the journey from Philippi to Troas is the length of time it takes—possibly due to unfavorable winds. Whatever the reason the voyage takes five days. When sailing to Europe with the gospel this voyage took two days—16:11, 12. Since the winds and seas obey the Lord’s will this may be another of the signs, now multiplying, that the direction the Apostle is taking is not fully in accordance with the will of God. As an isolated incident it means very little, but in combination with others it becomes significant. Let us look at some of these.

Long before Paul receives direct warnings not to go to Jerusalem the text in Acts starts to flash warning signals—indications that a backward move is being taken. For example, in the previous chapter, where Paul’s intention to go to Jerusalem is given us, we have the last mention of the synagogue in the text—for Paul, by taking that step, will no more enter the synagogue to preach. Then in this chapter we have the last reference to the church in Acts and also to the Lord Jesus, a title denoting the Lord’s authority—and in V. 24 in connection with Paul’s ministry. This verse also gives us the last mention of the gospel in Acts, and that too in connection with warnings Paul admits receiving from the Holy Spirit. Verse 25 gives us the last mention of the Kingdom of God, which Paul constantly preached, until the very end of Acts when he is a prisoner in Rome. “The Scriptures” are referred to last in 18:28— “Prophet” is absent from 21:10 to 28:25— “prophets” from 15:32 to 24:14. Thus the things that have constituted Paul’s public ministry are gradually disappearing from the inspired text as he prepares to go to Jerusalem.

Just as some things disappear, other things begin to show up. Eutychus falls and failure in the Church is predicted to the Ephesian elders. As we move on, the Temple comes before our vision, and Jerusalem—then the power of Rome which is to carry Paul away captive on a ship. Rome first appears in the text when Claudius ordered all Jews to leave Rome—18:2. Thereafter the Apostle must see Rome—19:21; must bear witness at Rome—23:11; goes to Rome—28:14 and arrives at Rome—28:16.

There are still further warning signals in the text. In the six verses at the beginning of our chapter which encompass some of Paul’s greatest work there is no mention of the assemblies he visited. His places of stay are generalized; provinces are mentioned rather than cities. Luke, under the Spirit’s direction, seems to be concentrating not so much on what has been accomplished, as in the developing trend—beginning with the backward step toward Jerusalem.

Another indication that some event of consequence is about to emerge is the beginning of another of the ‘we’ sections of Acts—in which Luke the historian accompanies Paul. Luke enters the narrative again at Troas. He was needed to record the history of the introduction of the gospel to Europe when Paul had had the night vision and Luke joined him—16:10-12—to go to Philippi. Now Luke is needed again as directions are reversed. This time they travel together from Philippi to Troas. Luke is to be the official historian of Paul’s bonds, shipwreck, and imprisonment. That is a separate section of Acts—Paul’s testimony before kings—quite distinct from his gospel witness. As well as being an historian Luke is also a physician, and the gracious Lord may well have made Luke’s medical services available to Paul at this juncture. Paul is aging and his sufferings in the body increasing.

Three Lessons From the Great Apostle’s Visit to Jerusalem

In view of the beloved Apostle’s stature in the Church and his greatness as a suffering and utterly devoted servant of Christ we are reticent about dwelling on the subject of his determination to go to Jerusalem. But there are lessons the Holy Spirit would teach us here which we should carefully and reverently consider:

. . . The first lesson is the old one that was brought before us when Paul and Barnabas parted—that is, that the greatest danger we face in Christian life is when we have been most successful in divine things. Why do we always ignore this lesson—that it is then that Satan lurks to rob us of our crown? Take Elijah, for example. The pinnacle of his career was on Mount Carmel when he called on the Lord, when fire consumed a water laden sacrifice, when he put to death the prophets of Baal. Then what did he do but run away from a woman—Jezebel. So with the beloved Apostle. Ephesus was the crown of his career, the jewel of early Christianity; he left it for Jerusalem and Judaism. The twelve disciples of John the Baptist were baptized at Ephesus to connect the beginning of God’s work—the Jordan—with its climax—Ephesus. When the Lord judges the responsible Church in the Revelation He begins with Ephesus—see especially Rev. 2:4, 5. It had the greatest truth, the most exalted spiritual position.

. . . The second lesson is the danger of allowing national feelings to intrude in the Lord’s work. Consider the difference between Paul at Ephesus and Paul at Jerusalem. Ephesus was given to Paul because he obeyed—16:6. He did not preach the word in Asia—the capital of which was Ephesus—though it must have torn his heart to keep silence. Because of his obedience God opened Europe to him and afterwards gave him Asia as a reward. From Ephesus the whole of Asia heard the Word of the Lord—19:10. The Ephesian epistle too is the crown of his written ministry. But in his visit to Jerusalem Paul fails to act on the warnings of the Spirit. He does not go so far as actual disobedience, but his actions terminate his recorded public ministry. At the end he is a prisoner, proving the truth of what he had once written “all things work together for good to those who love God” —Rom. 8:28. In his hour of need the Lord stands by him—23:11. Paul’s love for his own nation hindered his preaching of the gospel to the Gentiles at this time. He loved the Jewish people so much that he would gladly have gone to hell instead of them if this were possible—Rom. 9:3.

. . . The third lesson is related to the overriding question of what was wrong with Paul’s last visit to Jerusalem. Had he not visited Jerusalem several times before? Why should it be different this time? The answer to this question is found in the life and writings of the Apostle. In his public ministry he had seen the Jew repudiate Christ and had separated the disciples from the Synagogue to the School of Tyrannus. In his epistle to the Romans he condemned the Jew as well as the Gentile, both needing the righteousness of God—Jesus Christ; in his epistle to the Galatians he refuted Judaism and law keeping. These things were gradual developments. In the initial stages when the Jews had not violently turned against Christianity, visits to Jerusalem were in order. But Paul’s life and letters condemn Judaism. How then can he return to the old center—Jerusalem? “If I build again the things which I destroy I make myself a transgressor” —Gal. 2:18. Yet we believe his return was providentially allowed as a figure of the return of Christianity to Judaism after Paul’s work in the Church was over. The work of Peter and Paul comprises the first two sections of the Acts. In the third section, looking beyond the actual story, Paul symbolizes Christianity in the last days.

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Paul was probably the greatest man of God in the New Testament as Moses was in the old. Yet both failed—Paul by returning to Jerusalem; Moses by not sanctifying God in the eyes of the people when he smote the rock. The failures of great servants—Peter, David, Jacob, etc. are not concealed in God’s book as they are in man’s books. They are pointed out to us, partly so we may team lessons from their mistakes, but also to teach us that no matter how great the servant, he always falls short of Christ, the perfect Servant. Men of the world sometimes see the failures of God’s people more clearly than we do perhaps because they are looking for them. A secular writer once commented that Paul spent most of his life fighting Judaism and then succumbed to it at the end. It is clear that the visit to Jerusalem he purposed in his spirit in 19:21 was disastrous. His love for his people led him to Rome, not as a free man but as a prisoner in chains. But despite the difficulties we make, God always carries out His purposes.

The Fall of Eutychus

His name means “well off” and his fall is one of the favorite subjects of August Van Ryn as he delights to tell us in his book on Acts.2 Eutychus is a figure of a backslider exceedingly “well off” —blessed with all spiritual blessings in heavenly places in Christ—but unaware of it. He belongs to a separated company—in the previous chapter Paul had separated the disciples from the Synagogue—but he is a figure of believers who are not clear about that.

The setting of Eutychus’ fall is a long address Paul gives to the believers at Troas previous to the Lord’s Supper. In the freshness of things at the beginning this was daily—here only weekly, on the Lord’s Day, the first day of the week. While there is no rule as to how frequently we are to remember the Lord, Paul approved the practice of meeting together on the first day of the week by waiting seven days at Troas so he could break bread there. This in spite of the urgency indicated in verses 16 and 17 following. Troas being a pagan city with no provision for time off work on Sunday, the believers meet at night and Paul continues his speech until midnight. This does not mean that the Lord’s Supper should be at night as some think. At Troas there was no other time for believers to assemble and similar conditions may well apply in different countries in the world today.

The believers are gathered together in an upper chamber where there are many lights. The “upper chamber” is a figure of being morally elevated above the Christ-rejecting world outside; the “many lights” —our position as brought into the light—the world outside being in darkness (the children of Israel had light in their dwellings when Egypt was darkened)—and more specifically of the gifts—such as Paul, Apollos, Aquila and Priscilla—the Lord had raised up to teach and bring blessing to His Church.

Placing a low value on his blessings, Eutychus sits in a window opening. From that vantage point he can keep one eye on the Assembly and another on the world. Quite probably like many today, he had only come out because he heard there was to be a special speaker, but Paul’s message does not stir him from his lethargy. He is in the act of being overpowered by deep sleep, while Paul discourses. Then he is overpowered and falls from the third story down to the bottom and is carried up dead. We cannot be neutral in divine things. By keeping at a distance from his brethren and sitting at the window opening, the attraction of the world becomes more to him than Paul’s message. He has three steps downward. First, he is in the act of being overpowered, then he is overpowered, then he falls. When a believer falls, two steps precede his fall as here. First, he is in the act of being overpowered. He partly withdraws from his brethren but does not leave them yet. Instead he moves to some neutral spot where he can see something of the world as well. In this state of soul public ministry only puts such a one to sleep. In the next stage he is overcome with sleep, and it only needs some small incident and a public fall takes place. Then people say, how did this dreadful thing happen to so and so?

A backslider is not recovered by preaching at him—remember, that only put him to sleep—but by lowly pastoral work. And so, Paul assumes a different role. He goes down from the third story—in figure the elevated state of Christian blessings—to the world outside where such as Eutychus have fallen. Paul’s ministry not only gives us the height of Christian blessings but much practical instruction to keep us from sin or restore us if we fail. Paul falls on Eutychus. He embraces him. Then the brethren, whose company bored Eutychus, go down too, for Paul says “trouble not yourselves” to them. When one sheep goes astray all of us are to be concerned until he is restored. And to reach the lost sheep pastoral ministry is needed. The pastor must place himself in the stray sheep’s position, considering himself lest he also be tempted—Gal. 6:1. Years ago a young Christian came to the writer with spiritual problems. In the course of our conversation he remarked that he was upset because his tools were stolen from his car. Then he blurted out that he discovered this when he came out of the theatre. It is then that a believer needs love. Love and abundant prayer restored this dear sheep where a thousand harangues would have fallen on deaf ears. Paul did not thunder at Eutychus from the third story. No, he came down to where he was and embraced him. Only love for a stray sheep will cause you to do that. And only to true love will the sheep respond.

Well, Paul breaks the bread and the disciples eat the Lord’s Supper. Following this Paul addresses them until daybreak. The whole Assembly is comforted at Eutychus’ restoration just as they were troubled when he fell. This is the right spirit. If a backslider leaves the Lord’s people, we must not play the Pharisee and forget all about him. He is a sheep, though a stray one. The conduct of backsliders affects others, which is another reason for seeking restoration. “For none of us lives to himself, and no man dies to himself” —Rom. 14:7. Backsliding behavior, if it becomes widespread enough, affects the spiritual leaders of the Church who become discouraged. That is the next step downward and leads logically to Paul’s address to the Ephesian elders.

Paul’s Warning to the Ephesian Elders

It is from Miletus that Paul summons the Ephesian elders. They leave Ephesus and arrive at Miletus. This city’s name means “cared for.” What follows shows that Paul really cared for the Church of God. He had once written that the care of all the churches came upon him daily—see 2 Cor. 11:28. Now he tells them that his public ministry is coming to an end. So their responsibility will be to assume that care. This prediction was fulfilled after Paul departed to be with Christ. Then not only at Ephesus but everywhere the spiritual burden the Apostle carried fell on the elders. To encourage them he recounts his own stewardship. From his first entrance into Asia he had served the Lord with all humility of mind, with many tears and trials from the persecutions of the Jews. He had taught them publicly and privately and held back nothing that was for their good. At the same time, he had preached to Jew and Greek the message of repentance toward God and faith toward our Lord Jesus Christ. But now he goes bound in the spirit to Jerusalem. Then he reveals something not known until now that the Holy Spirit is witnessing to him in every city that bonds and afflictions await him. This shows us that the warning signs we have observed in the text were intentionally built into it by the Spirit. The written Word of God always agrees with the spoken Word of God. A foreboding of death— “neither count I my life dear to myself” is strengthened when he says that they shall see his face no more. He is pure from the blood of all men. He has not shunned to declare unto them all the counsel of God. At this point the Apostle is ready to turn from his own example and open up what is on his heart. But before commencing this portion of his address we might anticipate somewhat. Our next chapter is to give us the last mention of the Holy Spirit in 21:11—until the very end, when Paul recognizes at last that the Jews have been given up to judicial blindness. But now back to Paul’s address.

Paul tells the elders to take heed to themselves first. If they do, they will truly feed the flock of God over which the Holy Spirit made them overseers. Then he reminds them what this flock is—the Church of God—and its purchase price— “the blood of His own.” The flock will be attacked from without and from within, Paul says. Grievous wolves would enter from without. Jude shows us that this happened— “for there are certain men crept in unawares who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into dissoluteness, and denying the only Lord God, and our Lord Jesus Christ” —Jude v. 4. Then from their own ranks should men arise, speaking perverse things. An examination of the false doctrines that originated in the early Church is simply astonishing, both for number and wickedness. Most of them attack the person and work of our Lord Jesus Christ. Paul had warned every one night and day for three years about this.3 Now that he is going, he commends them “to God and to the Word of His grace” —the resource of believers now.

Paul closes as he starts—with his own testimony to the elders. At the beautiful gate of the Temple Peter said “silver and gold have I none”; Paul on his way to that same Temple says that he never coveted silver, gold, or apparel. He provided for his own needs and the needs of others. Here again we are brought back to the lesson of Paul’s work clothes—19:11—for he closes on this note. “Be ye imitators of me even as I also am of Christ” —1 Cor. 11:1—is his exhortation. He reminds them of the words of the Lord Jesus— “it is more blessed to give than to receive” —words which Peter too put into practice at the beautiful gate of the Temple—3:6.

Paul’s Pattern Ministry

We will now pass from general comments on what Paul said to the elders to specific considerations of Paul’s pattern ministry as he outlined it. There are three characters to Paul’s ministry:

. . . The gospel of our salvation— “the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God” —v. 24. Paul received a ministry in the gospel from the Lord, not given to other men—Col. 1:23. That is why he wrote— “woe is unto me if I preach not the gospel” —1 Cor. 9:16.

. . . The Kingdom of God—The moral obligations of the kingdom on the lives of believers— “among whom I have gone preaching the kingdom of God” —v. 25. The principles of the Kingdom of God are found in Romans, Chapters 12-15, the summation of which is Rom. 14:17— “righteousness and peace and joy in the Holy Spirit.” The great thought in the Kingdom of God is divine moral authority over the lives of those who have entered it by the new birth—John 3. We are brought into “the Kingdom of the Son of His love” —Col. 1:13. The foundation of the Kingdom is the gospel of the grace of God—the gospel concerning God’s Son of which the Epistle to the Romans is the orderly presentation. Paul wrote this epistle before his visit to Rome recorded at the end of Acts where he is seen personally teaching what he had previously written about. Thus Paul preached the Kingdom of God to the whole Gentile world of Romans and Greeks.

. . . All the Counsel of God—This is dispensational truth—the whole range of God’s counsels concerning both the Church and the world. Col. 1:25 should read “the dispensation of God which is given me toward you to complete (not fulfill) the Word of God.” No other New Testament writer was given such a commission. If we turn to Revelation, we do indeed find details of things concerning the Church and the World—but details only. Every grand truth in the Revelation was previously given us by Paul, and John writes as though we understand this. For example, he pictures the Church under the figure of a holy city, coming down from God out of heaven—Rev. 21. He does not tell us how she got there, for Paul unfolded the doctrine of the second coming of Christ. He points to the city of the future in Heb. 11:16.

The Parting

As Paul’s words trail off into the air, we can picture the scene that follows. It is full of pathos. He has commended the elders to God and the Word of His grace and bows his knees in prayer with them all. They weep freely. And then, as Paul had embraced the disciples at Ephesus so now their elders fall on his neck and kiss him. It is a beautiful scene of Christian love, mingled with sorrow. Yet it is natural sorrow which predominates— “sorrowing most of all for the words which he spake that they should see his face no more.” Natural sorrow is right, and of God. But the Apostle had just finished telling them dire news of what was to befall the Church when he was gone. What sorrow then should have filled the elders’ hearts over this tragic prediction. But of this not a word.

But if man overlooks it God does not. With consummate skill the Spirit directed Luke to withhold all reference to a ship in Acts until the first signs of the coming shipwreck of the Church emerge. Paul had done much sailing before Chapter 20 but not until then does Luke mention a ship. The first mention is in 20:13 just after the fall of Eutychus; then in 20:38 after the warning to the Ephesian elders who accompany Paul to “the ship.” The next chapter finds us in Jerusalem, which is the departure point for Paul’s shipwreck.

The Appearance of the Ship

At this point we intend to acquaint our readers with the significance of the ship as a figure of the Church in Acts. Before doing so let us read Mark 4 and trace the genesis of the imagery. In that chapter we are given a picture of those who followed Christ in great outward peril but really secure because Christ was with them. After the formation of the Church in Acts the picture comes into focus. The ship was launched, so to speak, under Paul’s command. It sailed the seas—that is, was carried morally above the nations in gospel testimony to them. The seas in Scripture are often used as a figure of the Gentile nations as the land is of Israel. So the ship is never connected with Peter who was the Apostle to the Jews but always with Paul who preached the gospel to the Gentile nations. Later we will show how the Scriptures support this view but for the present we ask our readers to accept the ship as a figure of the primitive united Church—but alas—of a ship headed for break-up, although all in it should be saved just as those in the ship in Mark 4 were because the Lord is superior to the winds and waves. But we must emphasize the connection of the ship in Acts with the spiritual declension of the Church which preceded its break up. So the last remark in Chapter 20 is “and they went down with him to the ship.”

Now the observant reader will have noticed quite a gap between the first two references to the ship in Chapter 20—Eutychus and the Ephesian elders—and the ship in which Paul suffered shipwreck in Chapter 27. This is filled up with a special feature of Paul’s ministry—his testimony to kings. Following this he is taken prisoner to Rome. In this third division of the Book of Acts Paul is representative of the course of Christianity after he himself left the Church. For in point of fact the public testimony of the real Paul to Christianity reached its peak and ended at Ephesus, the third division of the Book of Acts being, as already noted, related to his own defense. Now note how this interpretation agrees with both the historical and moral breakdown of the primitive Church. First like Eutychus individual believers fell asleep at the preaching of Paul’s faithful Christianity. Then the spiritual leadership of the Church ignored Paul’s warning— “I know this, that there will come in among you after my departure grievous wolves not sparing the flock.” It was all to happen after Paul’s departure from the Church, a circumstance agreeing with his departure in 20:11, the beginning of it all.

Historically the early Church first turned away from Paul’s life and example—Chapter 20—and then from his doctrine—Chapter 27 in that order. For Paul’s example at the end of Acts is shown to follow the pattern of the Lord’s example at the beginning of Acts— “all that Jesus began to do and teach.” Paul lived Christ, then taught the doctrine. “If any man will do his will, he shall know the doctrine” John 7:17. But carnal conduct crept in to the early Church and worldliness dulled the blessed hope. Then the doctrine had to go, for God is a God of reality, and will always blow on high spiritual pretensions unaccompanied by godliness of life. The end result was that Christianity, like Paul, was carried away captive to Rome. In God’s eyes this was shipwreck. Indeed, we might summarize the Acts as the journey of the Church from Jerusalem to Rome—Chapter 2 to Chapter 28.

The two extremes in Christian life are the man in Corinth—1 Cor. 5:1-5 (and we cannot sink any lower) and the man in Christ—2 Cor. 12:2-4 (and we cannot rise any higher). Oh, that we could say like the man in Christ “for to me to live is Christ and to die is gain” —Phil 1:21. Christ would then become our object for time and our joy for eternity. Only He can satisfy the deep longing of the heart, lead us into the sweetness of the revealed Father’s love, and fill every bosom with the peace which He alone can give. “Peace I leave with you” He said, “My peace I give unto you . . . let not your heart be troubled, neither let it be afraid” —John 14:27.

Chapter 21: End of the Third Mission; the Riot at Jerusalem

(Suggested Reading: Chapter 21)

Chapter 21 starts the third ‘we’ section of the Acts. This tells us that Luke is travelling with Paul once more. Tyre is the first significant point on their voyage to Jerusalem. Here the ship discharges her cargo and there is a seven-day stopover. There are disciples at Tyre but it does not say how many. Conversions in the first century were like a tidal wave. Surprising it is to find believers at such points as Troas in great numbers, here at Tyre, and then—v. 7—at Ptolemais. Both in the numerous towns and cities where believers are found, and also in their numbers we see the response to God the Father’s desire— “that My house may be filled” —Luke 14:23.

Warnings That Paul Should Not Go to Jerusalem

In the cities through which Paul passes, the Holy Spirit witnesses that bonds and tribulations await him see 20:23. As he approaches Jerusalem these warnings intensify. Here at Tyre we are given an account of the warnings he receives from the Spirit through disciples v. 4. Paul’s reaction is not given us here, but he continues on his course. The disciples’ love for Paul is beautifully portrayed. It is like a family scene, with wives and children on the seashore, sorrow at his departure, and united prayer. We might remark in passing that “the shore” in Acts is only found here and in Paul’s shipwreck. Paul’s sailings in the public preaching of the gospel are almost over and he is reaching the shore. That is the message. The next stop is the last one at Ptolemais where the ship docks. Although brethren are there the Apostle stops but briefly and goes on to Caesarea by foot.

At Caesarea he lodges in the house of Philip the Evangelist. It is noteworthy that of the three gifts evangelist, pastor and teacher Eph. 4:11 There is no direct mention of the pastor in Acts. This is doubtless because Acts is a foundation book and in the early mighty rushing energy of the gospel, pastoral work had to wait until the first converts were made and taught. So we find teachers at Antioch—13:1—and an evangelist, Philip, here.

Philip is a hospitable brother. He has a large house which he opens to the apostolic party. This is the last mention of a house in the text until the very close—and “house” is a constantly recurring word in Acts which can yield much profit by private study. Well, in Philip’s house dwell with him four daughters who prophesy. Philip’s history, traced through the Acts is full of instruction, especially the descriptive phrase “one of the seven”. He was one of the seven deacons chosen by the people at Jerusalem to relieve the Apostles from the work of distributing money to the poor so they could devote their time to the Word of God. Here we find Paul bringing a collection of money to Jerusalem and leaving his ministry of the Word of God to the Gentiles. Philip’s Christian life spans these contrasting events.

And now Agabus, who appeared in the “Peter” part of the Acts re-appears in the “Paul” part. He is the prophet who foretold the famine which came to pass throughout all the world—this means the Roman Empire—in the days of Claudius Caesar—see 11:28. His odd name— “grasshopper” —ties in with such a prediction, for locusts, which desolate vast areas, are a form of grasshopper. Now he foretells another famine, although at first glance it does not seem so. His actual prediction is the binding and imprisonment of Paul. The Jews were to do this, handing Paul over to the Gentile power—to the Romans. The figurative meaning is not difficult to discern if we look down the centuries and see what happened to Paul’s doctrine—the continuation of Paul in the earth so to speak. The Church of Rome restricted the Bible to the clergy and reserved the right of interpreting it to the Church. For generations the Bible was chained to the Church pulpit and the people were kept in darkness. Thus the chaining and imprisonment of Paul by Rome at the beginning was continued for centuries. God graciously permitted the sun to burst through the clouds for a season at the time of the Reformation and later years. But only for a season. Until this temporary relief there was a spiritual famine throughout “all the world” —a spiritual famine of the Words of the Lord—Amos 8:11—as real as the first famine Agabus predicted. Today the work of the Reformation has been largely undone by a spiritual landslide in Western countries. This has kept Paul’s doctrine of justification by faith unknown to the masses of the people or else unwanted. So famine conditions have been renewed with Paul bound once more.

Returning to the actual incident we might remark that it gives us the strongest warning Paul has received to date. Also, it is in contrast to Peter’s behavior. The Spirit said to Peter TO GO with them—the Gentiles—and to Paul NOT TO GO to Jerusalem—the Jews. When Luke, and Paul’s other companions, together with the brethren at Caesarea beseech Paul not to go up to Jerusalem he remonstrates “what mean ye to weep and to break my heart? For I am ready, not to be bound only, but also to die at Jerusalem for the Name of the Lord Jesus.” At these words the brethren cease pleading, sensing the futility of it, and say “the will of the Lord be done.” And so it is. For Agabus’ mention of the Holy Spirit is the last mention of Him until the very close of the book when Paul condemns the Jews utterly—28:25—for their rejection of Christ. This is the most ominous of the many warning signs, for Acts, at least in the first two sections—the ministry of Peter and Paul—is really the Acts of the Holy Spirit. It is not so in the third section where there is no mention of the Holy Spirit for seven whole chapters.

Paul, James, and the Elders at Jerusalem

The Apostolic party now load their baggage and head for Jerusalem. They are joined by disciples from Caesarea, and Mnason of Cyprus, an old disciple— “with whom we should lodge.” This is the last mention of “disciple” in the Acts. “And when we were come to Jerusalem, the brethren received us gladly. And the day following Paul went in with us to James, and all the elders were present.” This closes off the third “we” section of Acts. Luke’s movements after attending this meeting are not given us and for some time now Paul is alone.

The Apostles are not present at this meeting—only James and the elders. It is straining the interpretation to invent imaginary journeys which would absent all the Apostles from Jerusalem at the very time of Paul’s arrival there. Especially is this so when Scripture states with great precision when the Apostles were all present—8:1. This misconception is based on a faulty understanding of the Apostles’ role in the Church. Their education in divine things was not imparted by human tutors, be they ever so learned, but from God Himself—from God manifest in the flesh. Not only so, but in His last prayer on earth to His Father the Lord places them in a most exalted position—John 17:6-19. Even in praying for others—John 17:20—that is for us—the Lord makes it clear that we are to believe on Him through the Apostles’ word. Their primary role was to communicate this teaching to others. Hence it was always their policy to avoid becoming entangled in local matters, so they could devote their time to teaching and preaching the Word of God. We saw this in the beginning—how they delegated routine matters to the seven deacons. So here they are not found diverting their energies into matters that can be handled by the elders. It is clear that the local oversight was delegated to James and the elders. The arrival of Paul with a collection from the Gentile Assemblies would of course interest them, but no doctrinal questions are at stake as at the Council of Jerusalem, requiring their presence. So the Apostles do not attend the Meeting. As to the elders it is thought that as many as seventy of them were present,1 based upon the great number of believers at Jerusalem—in the tens of thousands now. Be that as it may Paul went in to James, the Scripture says. As at the first Jerusalem council, it is clear that James is presiding here too.

Paul first salutes them. No mention is made of the collection Paul has raised from the Gentiles. Do the Jewish Christians accept it as a matter of right? It has been most close to Paul’s heart for he mentions it to Felix later— “Now after many years I came to bring alms to my nation” —24:17. At any rate Paul begins by declaring particularly what things God had wrought among the Gentiles by his ministry. The significance of this statement is often overlooked. Really, it terminates the third mission. Three missions had started at Antioch and at the conclusion of two of them Paul had returned to the Assembly there. Now he gives a report of his work, not to Antioch which would have been interested in it, but to Jerusalem, which is not. In so doing Paul not only ends the third mission but his recorded public ministry too. This is what he predicted to the Ephesian elders—20:24. His general public ministry, as recorded in Acts began after he left Jerusalem and ended when he returned there.

The reaction at Jerusalem is to be expected. They glorify God true—but they soon veer away from that to the subject of law keeping. What can we expect from them? They are continuing with the law of Moses, the Temple, etc. although God had ended all that when the Jews stoned Stephen. The Spirit had signaled the end of that ministry . . .2 in Stephen’s death. If Paul thought, as presumably the other Apostles did also, that the meeting was to be routine in character, James and the elders thought otherwise. Paul is first informed that there are tens of thousands of believing Jews who keep the law and who have heard sad tidings concerning Paul. These pious Jews have been informed that Paul has taught all the Jews among the nations apostasy from Moses. They are not concerned about Gentile Christians. They want to preserve the law of Moses in all its purity in all the Jews among the nations. They themselves are scarcely distinguishable from other Jews except that they acknowledge Jesus as the Messiah and eat the Lord’s Supper. But they keep the law, circumcise their sons, go to the Temple and sacrifice animals there, shave their heads for vows. They have their own synagogues, and are regarded by the Jews in Jerusalem as just another of their numerous sects. They tolerate the Gentile Christians who do not do these things, for after all they are only Gentiles! Paul then is before a body of Christians who think more like Jews than Christians. And so now the blow falls!

Paul is told, essentially, that he must remove any doubts that he is a good Jew by publicly demonstrating that he is. He must take four men with a vow and ‘purify’ himself with them. A man whom the blood of Christ has cleansed is to purify himself! This means that Paul must pay the cost of lambs to be sacrificed in the Temple for the four poor Jews who have taken a Nazarite vow. In the Old Testament a man who took a vow of Nazariteship let his hair grow and did not drink wine or strong drink until his vow was completed. Then he shaved his head and offered a sacrifice to the Lord. If he were a poor man, a rich man—like Paul!—might buy the lamb for him. Is it any wonder that in this proposition we find the last reference to Moses in the text—v. 21. The proposal of James and the elders simply amounts to this—that Paul shall publicly unite Christianity with Judaism, thus virtually repudiating his Galatian epistle.

What a contrast there is between Paul before the Ephesian elders and the elders at Jerusalem! Paul addressed the former; the latter address him. And what coldness in the expression “you know brother” —for Paul is the Apostle of Jesus Christ and entitled to a more respectful salutation. His apostleship and the life he lived and the example he set was a testimony to the Ephesian elders; at Jerusalem the zeal of the law-keeping Jews is held up before him as an example. Then Paul told the Ephesian elders how the toil of his hands had provided for his necessities and those who were with him. At Jerusalem the elders tell him to pay the expenses of the four men with the vow. Grace gives freely; law demands but gives nothing. Neither James, the elders at Jerusalem, or the tens of thousands of Jewish Christians seem to take any interest in the great Apostle once he is imprisoned. But then perhaps the Temple ritual is too demanding at this time!

Paul in the Temple

So Paul “purifies” himself. He enters the Temple to signify the accomplishment of the days of “purification”. Then an animal is to be sacrificed for every one of the four men. Happily, the Lord prevents this taking place in Paul’s company. If it had, how could Paul later write the Epistle to the Hebrews or defend his Epistle to the Galatians? So Paul is spotted by the Jews of Asia who incite the people to riot at the very sight of him. They remember his work in Ephesus. That work had ended in a riot because of what Paul was doing for God there. Now there is a riot at Jerusalem, not because of what he is doing for God, but at the remembrance of what he had done for Him. The Temple is mentioned here for the last time in the text in connection with Paul. While it does occur later it is only a flashback to the events in the Temple of which the Jews accuse Paul. Paul is falsely accused of bringing a Gentile into the “Court of Israel” area, an offence punishable by death. The Romans passed the death sentence on Gentiles found in this area even if they were Roman citizens, to placate the Jews. Notices in Greek and Latin, warning of the death penalty for trespass were posted, and two of these in Greek have been found by archaeologists. The inflamed people drag Paul out of the inner precincts down the steps into the outer court of the Gentiles. The Temple police lock the gates leading into the Temple leaving Paul exposed to the violence of the mob in the outer court. They start to beat Paul. He would have been killed quickly had not the sentries in the nearby fortress of Antonia spotted the commotion. They alerted the soldiers to put down the uproar before it could spread further. Almost at once the Court of the Gentiles swarmed with Roman soldiers approaching at the run.

The Fortress of Antonia

Next to the Court is the hated fortress of Antonia. A strong Roman garrison is stationed here at all times to maintain law and order. It is a striking comment on the worthlessness of the Jews’ religion that the pagan Romans who do not know God distrust the Jews, who think they do, so much as to keep a police garrison near their Temple. The Temple to the Romans is the most likely place for a riot to break out. They consider the Jews religious fanatics. A sketch of the Temple, its surroundings and Antonia has been inserted to help the reader understand how the Romans kept the peace.

When Titus, son of the Roman Emperor Vespasian, destroyed Jerusalem, he back-filled structures too formidable to dismantle. Because of this those parts of the fortress of Antonia which survived the warfare in Jerusalem have been preserved to us today. The rocky pavement and road under one of the great bays of the fortress gateway is still intact, the games the Roman soldiers played, and some of the huge Roman siege engines used to batter down the walls and buildings of Jerusalem.

The fortress served as a barracks, jail, and depositary for the garments of the Jewish high priest and other dignitaries. The Romans made the Jews check their religious vestments in and out of the fortress. This control was imposed to inform them when a religious festival might be expected. When they knew this, the Romans reinforced their troops. At feasts such as the Passover they made a glittering show of force. In ordinary times, as here, sentries kept the temple area under continuous surveillance and instantly reported any disorders. The fortress was linked to the outer court of the Temple by two flights of steps so that soldiers could run down to disturbances on the double and stamp them out.

Paul Is Chained; He Asks Permission to Address the Jews

When the Jews see Roman soldiers rapidly coming up, they stop beating Paul. Then the Chiliarch3 who commands them orders Paul to be bound with two chains, thus fulfilling Agabus’ prediction. Peter too had been bound with two chains—12:6—but was delivered. At the end of Acts Paul has to say “for the hope of Israel I am bound with this chain” —28:20. Now the Chiliarch asks the people who Paul is and what he has done. He receives conflicting testimonies, and rejecting them as worthless, commands the soldiers to bring Paul into the fortress. Seeing their quarry about to escape, the Jews lose all reason and try to seize Paul from armed and trained soldiers. This scene happens at the stairs already referred to. Their frenzy is so great that Paul has to be carried by the soldiers. Just as he is about to enter the fortress, he addresses the Chiliarch, who is astounded that Paul speaks to him in Greek. He has been unable to discover the cause of the tumult from the people. So he tells Paul that he must be the Egyptian whom the Romans are seeking—the leader of a band of assassins they have recently routed. Paul refutes this, saying “I am a Jew of Tarsus, a citizen of no insignificant City of Cilicia, and I beseech you to let me speak to the people.” That Paul should make such a request under the circumstances shows his superb physical courage; that the Chiliarch should grant it shows that God was behind the scenes. So Paul stands on the stairs and beckons with his hand to the people. A great silence follows. This is the second time people at Jerusalem keep silence when Paul speaks—see 15:12. Here when Paul addresses them in Hebrew, they keep the more silence. In both cases law is silenced by grace.

Chapter 22: The Jewish Account of Saul's Conversion

(Suggested Reading: Chapter 22)

From his position on the stairs of the fortress Paul has a ready-made vantage point overlooking the people beneath. His voice will carry well. His composure is remarkable considering that he has just survived a beating, is in chains, and faces an uncertain future. “Hear my defense which I now make to you” he says. He hopes to answer the two false charges laid against him. The first charge—21:28—is that he is the man who taught all men against the Jewish people, and the law, and the Temple—the second that he polluted the Temple by bringing Gentiles into the forbidden area. Because of his former prominence among the Jews some explanation of his present Christianity is needed. Unavoidably then the story of his conversion is introduced into his defense. The conversion of Saul of Tarsus was an earthquake. The narration of it involves God and the two classes of men—Jews and Gentiles. Luke first gave us the divine account of his conversion—after that the Gentile—here the Jewish version.

Hebrew, Greek, and Latin

Like the Lord, Paul is delivered by the Jews to the Romans at Jerusalem. Above the Lord’s cross was an inscription in Hebrew, Greek, and Latin, and these languages appear in the text in Acts in connection with Paul’s imprisonment and defense and nowhere else. The Chiliarch, astonished that Paul is not the brigand he thought him to be, had exclaimed “can you speak Greek!” Here Paul addresses the crowd in the Hebrew tongue—21:40; 22:2. In his account of his conversion before the Gentiles he also relates how the Lord had spoken to him in Hebrew—26:14. Although this had broken him down, his address to the Hebrews here—and he was an ambassador for Christ—does not break down his fellow countrymen. He is delivered to the Romans and must declare his Roman citizenship to secure immunity from scourging. To do this he will utter the well-known Latin words— “civus Romanus sum” — “I am a Roman citizen.” It would have been ridiculous, of course, for a Roman citizen to demand his rights in Greek or Hebrew. Scripture ignores this detail in the wisdom of God. Hebrew and Greek were the languages God used in writing the Bible. Latin was the language the Romish Church used to obscure the teachings of the Bible—in the chanting of the mass etc. which the common people could not understand. Luke omits direct mention of the Latin language possibly to keep in the background the tongue man was later to advance to the foreground.

Paul Relates His Early Life and Conversion

The Jews now keep silence, hearing Paul address them in their own tongue. He tells them what he has just told the Chiliarch—that he is a Jew, born in Tarsus, a city of Cilicia, but adds his Jewish education. He was a pupil of the great Rabbi Gamaliel, taught according to the perfect manner of the law of the fathers, and was zealous toward God “as ye all are this day.” This tribute shows us once more what we gleaned from Paul’s speech at Athens—that he never intentionally antagonizes people in his preaching. At Athens he had been forcibly taken away from the Agora; at Jerusalem he had been beaten in the Temple. But in both instances, he sought for whatever was good in his audience and bestowed praise ungrudgingly for that. If this courteous approach does nothing else, it grants him an attentive audience until his message is delivered. May we profit from such a wise example in our own preaching.

Next, he relates how his zeal made him a persecutor of “the way” as Christianity was scornfully termed at the beginning. This phrase was probably adapted from the Lord’s words— “I am the way, the truth, and the life” —John 14:6. While journeying to Damascus to persecute believers the Lord arrests him. Suddenly, there shines from heaven a great light round about him. This is the Shekinah glory of the God of Israel. From that bright glory Jesus the Nazarene calls him by his Jewish name—Saul. This is the last reference to Jesus the Nazarene in Acts from the glory of God. Nazareth was a place of reproach to a Jew “can any good thing come out of Nazareth?” —John 1:46. The gentle gracious Savior who endured the cross and the shame of its title— “Jesus of Nazareth” has been raised from among the dead by the glory of the Father. This is the discovery Saul makes on the road to Damascus, and his conversion is like a flash of lightning. When Peter cut off the ear of the high priest’s servant, Jesus performed His last miracle on earth by healing it—Luke 22:51. Now in the glory He heals the ear of the high priest’s servant—Saul. The effect of Peter’s preaching in Jerusalem and who could wield the sword of the Spirit like Peter—had only been the cutting off of Saul of Tarsus’ ear and those like him. At Stephen’s death—and Stephen saw the glorified Man who appeared to Saul on the road to Damascus— “they . . . stopped their ears” —7:57. But now Saul’s ear is healed. He hears the voice of the Son of God and lives.

Paul continues with his account of his conversion, varying the details slightly from the divine account in Acts 9, but in a way that presents no real difficulty to us on investigation1. His testimony here is related to the need of his Jewish hearers. Ananias had told him that he would be the Lord’s witness to all men of what he had seen and heard. The word “witness” is found ten times2 in Acts. Ten in Scripture is the measure of human responsibility. This word has not been used since the days of the twelve apostles. They witnessed to the resurrection of Christ. Paul here witnesses to His ascension and glory. It was from the glory the Lord addressed Saul. The force of the expression that he should witness “to all men” is not at once understood by his listeners for they remain silent.

Next Paul describes his baptism. This must have raised the temper of the crowd, but for the moment it is restrained. Paul continues. He relates how he was in a trance in the Temple. The Lord had told him to depart from Jerusalem for the Jews would not receive Paul’s testimony concerning Him. “Depart” he is told “for I will send you far away to the Gentiles.”

This is too much for the Jews. They erupt in violence shouting “away with such a fellow from the earth—it is not fit that he should live.” They cast off their clothes and throw dust in the air. Now God had permitted Paul’s journey to Jerusalem, even though in making it Paul ruined his public work. It was needful to bring the sin of the Jews to a climax, to provide the final witness to which they would not listen, and lay the ground for that judgment which should fall on the guilty nation. This happened in A.D. 70 when the Romans destroyed their city even as the Lord had prophesied. Three grave sins are charged against them:

First, they rejected Christ on earth and crucified Him. This was the sin of ten thousand talents Mat. 18:24.

Secondly, they rejected Christ in heaven when they stoned Stephen, who told them He was there.

Thirdly, they fill up the measure of their sin by attempting to deny God’s right to show grace to the Gentiles after they refused it. What rouses their hatred the words “depart, for I will send you far away to the Gentiles” is not something Paul said. It is a message from the Lord’s lips and that in His Temple which Paul merely quotes. Eight hundred years before in Isa. 6 God had announced judgment on them. Paul now sees for himself that what constituted his life’s work the preaching of the gospel to the Gentiles is the object of their deepest hatred.

Paul in the Fortress

The enraged mob has numbers on its side but is no match for the experienced Roman soldiers. The Chiliarch orders Paul to be brought in to the fortress barracks. There he is to be scourged, until he breaks down and confesses what he has done. The Chiliarch may know some Hebrew but even if he does, he cannot relate Paul’s speech to the violent rioting of the Jews. The Roman scourge will make Paul talk he thinks. It is a dreadful thing, lacerating the back. Scourging often ends in death.

As the soldiers bind Paul with thongs, he speaks to the Centurion who is to supervise the torture. He asks him if it is lawful to scourge a man who is a Roman without a legal trial. The binding has taken place in the turmoil of the moment. By declaring his Roman citizenship Paul prevents the further step of scourging. But Paul’s declaration alarms the centurion. Leaving Paul, he reports to the Chiliarch that Paul is a Roman citizen and warns him. The Chiliarch returns and questions Paul, officially and under adjuration, with the words “tell me, are you a Roman?” It is a most serious crime liable to punishment by death to claim Roman citizenship falsely. Paul truthfully answers ‘yes’. In this connection Paul has a duty to declare his Roman citizenship. If he fails to do so and is scourged, the Chiliarch may well be dealt with severely afterward. How highly prized this Roman citizenship is can be seen in the Chiliarch’s conciliatory words “with a great sum obtained I this freedom.” Paul’s reply is “but I was free born.”3

The wheels of Roman judicial procedure now begin to turn. The scourgers leave him. Fear settles on the Chiliarch, knowing that he has bound a Roman citizen.4 Still he must now proceed with the next step under Roman law. He must discover what caused the uproar in the Temple so charges can be laid against the prisoner. So he convenes a meeting of the Jewish Sanhedrin. He feels he can learn from this responsible Jewish Council what wrong this troublous Roman citizen has done, since he cannot find out through scourging. As for Paul, he must spend the night in the fortress, kept from sleeping no doubt, by the tramp of the soldiers’ boots and the clash of their armor.

Let us compare Paul’s circumstances now with the prison at Philippi. There he had Silas as his companion here no man. Both of them had bleeding backs and prayed and sang praises to God and the prisoners heard them. Not so here, nor does God intervene with an earthquake. The jailer at Philippi was saved; the jailer here is in great fear. At Philippi he was freed, and the authorities apologized. Here, though ostensibly protected by the power of Rome, he is in great jeopardy. His Roman citizenship won’t help him if it can be proved that he has disturbed the peace. Rome stands for law and order and sternly punishes those who break it. The next day Paul will be released from his bonds but only in connection with an official investigation of the disturbance in the Temple.

Chapter 23: From the Sanhedrin to the Power of Rome

(Suggested Reading Chapter 23)

Paul’s visit to the Temple at Jerusalem begins a most gloomy part of the Book of Acts. As Dr. Griffith Thomas remarks— “not only was his message rejected during the ensuing two-year period covered by Chapters 21-27, but not a single conversion to Christianity is recorded.”1 No epistles were written, as they were before and after this period, although time must have hung heavy with Paul during this long confinement. Not only that but from Agabus’ prediction in Chapter 21 to Paul’s warning to the Jews in Chapter 28, there is no mention of the Holy Spirit in the text. This is significant because, until Agabus’ warning, the Book of Acts might better have been called “the Acts of the Holy Spirit.”

It seems appropriate at this juncture, therefore, to consider the whole range of the activities of the Third Person of the Trinity in Acts. This has been done in Appendix “A” of this chapter—which outlines His various titles, as a tool to analyze the character and range of His divine work.

However, God does not leave Himself without witness. In Chapter 22 Paul witnesses to the Jewish nation at the Temple. In Chapter 23 he addresses the religious leaders in the Sanhedrin. He testifies before two Roman governors—Felix in Chapter 24, Festus in Chapter 25. Then in Chapter 26 he stands before King Agrippa. In these five defenses the Scriptures display the full range of his testimony—from the people in the Temple to the King on the throne—from religious man to political man. No wonder Paul wrote— “for what if some did not believe? Shall their unbelief make the faith of God without effect? God forbid. Yea, let God be true but every man a liar, as it is written, That Thou mightest be justified in Thy sayings, and mightest overcome when Thou art judged” —Rom. 3:3, 4. Here then is another way of dividing the Book of Acts—the portion where there is gospel blessing, and the portion where there is none. This is always the effect of preaching the gospel—some believe, and some believe not. It is either a savor of death unto death, or of life unto life—see 2 Cor. 2:16. God comes in with blessing first, but man turns away from it as in the Acts. Looked at from the broad historical picture, believers today, especially in the once blessed Western nations, are living in the end times and witnessing an unprecedented public rejection of the gospel. Let this not deter us. Paul was like Noah at the end. Noah was a preacher of righteousness and nobody believed him. Then the flood came. If man refuses the gospel, the God who would have been glorified in blessing him will be glorified in judging him instead. With these introductory remarks let us pass on to our portion.

The Chiliarch Convenes the Sanhedrin

The Apostle’s words to the High Priest— “sittest thou to judge me after the law?” can easily mislead the reader into believing that Paul was being tried by the Sanhedrin. Paul was deferential to authority at all times. His remark amounts to little more than acknowledging the august character of the body before whom he appears and its presiding officer. But it is the Roman Chiliarch who convenes the meeting of the Sanhedrin. He does so to discover the charges against Paul who is a Roman citizen. He attends the meeting as an observer and writes down his observations and conclusions in the letter preserved to us in verses 25-30. Also, we must understand that the office of high priest is no longer a Scripturally ordained one. At this time the high priest is appointed or removed from office at the pleasure of the Romans. Moreover, Paul is strictly telling the truth when he says, “I was not conscious, brethren, that he was high priest.” Paul had been away from Jerusalem for some time and turnover in the office in the interval alone would ensure that Paul would not recognize him. But there is a still more cogent reason. As already remarked the Romans kept the priestly garments under their custody in the fortress. Since this is an enquiry, the Romans are not likely to release the high priest’s robes of office to him. To do so would invest him with judicial authority. In Roman eyes the high priest and the Sanhedrin are as much accountable for the disturbance as Paul—see 19:39, 40. So the high priest is dressed like other men and not, therefore, likely to be specially noticed by Paul.2

The High Priest Commands Paul to Be Struck

Paul now addresses the Sanhedrin. His opening remark— “Men and brethren, I have lived in all good conscience before God until this day” is intended to pave the way for a speech of some length. He hopes to amplify his leading statement and make it the cornerstone of his defense as a good Jew. Before he can say another word the High Priest commands him to be smitten on the mouth. This is a symbolic gesture, like Paul shaking his garments in the synagogue at Corinth. It is a way of silencing a man—of telling him to stop speaking in his own defense. The High Priest is serving Paul notice that his claim to have lived in all good conscience before God is disallowed.

Paul’s rejoinder to the High Priest then is not an outburst of temper, even though it falls far short of his Master’s conduct before the High Priest. Further, Paul passes judgment on the High Priest in God’s Name—an act he would not dare do lightly, or even under provocation. The full force of his pronouncement— “God shall smite thee, thou whited wall” should be pondered. One of the greatest authorities on the Greek tells us that Luke uses “the first verb denoting simple futurity—the only sense consistent with this form is that of a prediction or prophetical denunciation, not of the general fact that condign punishment awaits such sinners—but of the specific fact that this man was himself to be smitten of God.”3 Paul’s retraction made no difference. His prophecy was fulfilled. Although Paul admitted that he should not speak evil of the ruler of the people, Paul was a greater ruler—the Apostle of Jesus Christ, and God saw to it that Paul’s words stood. Josephus, the Jewish historian, records the happening. This High Priest fled for his life in the beginning of the Jewish war, was discovered by men lying in wait for him, and put to death in A.D. 66.

The great powers God entrusted to the Apostles were almost always used for good. Where it is otherwise in Acts the two great apostles who divide the book seem to reverse their respective roles as an indication, perhaps, of an unusual happening. Thus Peter, the Apostle to the Jews metes out judgment on Ananias and Sapphira. While it is true that Paul has not yet appeared, still the incident occurs in Paul’s sphere—the Church, so clearly outside Peter’s. Then Paul, the apostle to the Gentiles, pronounces blindness on Elymas the sorcerer—a Jew and a type of the Jews—and prophesies God’s smiting the Jewish High Priest. Thus Paul judges among the Jews—Peter’s jurisdiction—as Peter judges in the Church, Paul’s jurisdiction. This reversal in apostolic dealings may be deliberate—to draw our attention to the fact that judgment on man in the day of grace is not the natural order. At all times judgment is His strange work—Isa. 28:21. Men have been known to blaspheme and even publicly defy God. But God does not change His ways in a dispensation because man challenges Him. The day of judgment will take care of that. For the present He purposes gospel blessing for man. Where it is otherwise, as in Acts, the rod is applied in divine wisdom. Peter metes out summary judgment on Ananias and Sapphira; Paul merely sentences Elymas and the High Priest—the punishment being deferred until later (“thou shalt be blind”; “God shall smite thee”). God’s ways in government do not change with dispensations. Ananias and Sapphira corrupted a new work, like Israel worshipping the golden calf. Retribution was swift in both cases. But in setting aside an old work God moves slowly, like the glory of the God of Israel departing from the temple—Ezekiel 10:18, 19; 11:23. In the Acts God uses supernatural means to deal with Ananias and Sapphira; natural means (disease and human violence) to execute judgment on Elymas and the High Priest.

From the Sanhedrin to the Fortress Prison

Paul’s position is now precarious. He realizes the meaning of the High Priest’s action—that the Sanhedrin will neither hear him nor render an equitable report on him to the Romans.4 So he resorts to natural craft to break up the meeting. Sizing up the men before whom he stands, he decides that they are divided between Pharisees and Sadducees. Now the Pharisees are orthodox regarding the resurrection of the dead. Paul is a Pharisee and Christianity holds the resurrection of the dead. Indeed, Paul’s defense of the resurrection of the dead 24:21—closes this subject in the Book of Acts, just as Peter’s mention of it in 1:22 opens the subject.

So, although it is less than his apostolic calling to say he is a Pharisee, the son of a Pharisee, still he claims his birthright, so to speak, as earlier he claims his Roman citizenship before the Chiliarch, who is even then present in the courtroom. Reading the report the Chiliarch prepares later for his superior, it would seem that he either understood the more deliberate Hebrew spoken in the Sanhedrin or had taken the precaution of bringing an interpreter with him. Paul’s remark is explosive. The Pharisees vindicate him; the Sadducees denounce him. To save him from the physical violence of the contending parties Lysias has to intervene with military force and remove him to the fortress. He now understands that the charges against Paul are not secular but religious in nature.

This is the last time an apostle appears before the Sanhedrin. In previous appearances the Sanhedrin has been united against Christ and testimony to His Name, threatening and beating the Apostles. Here they are divided on Jewish doctrine, and the last Apostle to appear before this body does not mention the Name of Christ. But the Sanhedrin is not deceived. The Pharisees especially see that more than the resurrection of the dead is involved in Paul’s preaching. They soon recover from Paul’s stratagem and seek his life. But under God the power of Rome stands against that.

The same night in the Roman prison Paul reaches the low point. He badly needs encouragement. Then it is that the Lord stands by him and says, “Be of good courage for as thou hast testified of Me in Jerusalem, so must thou bear witness also at Rome.” Note that the Lord does not address him by name (although some translations insert it). But it is the Same Lord who called to him “Saul, Saul” on the road to Damascus. Then he was going to imprison others; now he is in prison himself and the Lord meets him there. And how exceedingly blessed to get direction from the Lord as to his future path. The Apostle to the Gentiles will go to the capital city of the Gentile world and testify there. Man cannot take away his life. It is in the Lord’s hands.

How Paul must have been encouraged when the Lord appeared to him in the night. It is written “Thou hast visited me by night when Thou holdest my goings in Thy paths, my footsteps slip not” Ps. 17:3, 5. The reader will remember that the two night visions in Acts were given to indicate the darkened moral state of the Greeks in contrast to the Jews whom God had favored. Now the night is found at Jerusalem. As we go on in our chapter Paul travels by night to Caesarea to commence his voyage to Rome. Both centers were in darkness. And if we include the Greeks at the beginning, we have night over the whole Roman Empire which is comprised of the Jew, the Greek and the Roman. These are the nations in whose languages the superscription was written over the Lord’s cross Hebrew, Greek and Latin. They united to reject Christ on earth; they unite again to reject a glorified Christ in heaven. Remember the Lord’s words to Saul on the road to Damascus “Saul, Saul, why persecutest thou Me?” In persecuting Paul, the Lord’s apostle, they were persecuting Christ.

So it is that more than forty Jews—5 band themselves together under a great curse to kill Paul. Here we see the workings of sin violence mingled with deceit. They ask the chief priests and elders to suggest to the Chiliarch that he reconvene the Sanhedrin so it can review Paul’s case. Then as Paul walks under guard from the fortress to the meeting with the Sanhedrin, they will assassinate him. Forty determined men could not overcome the Roman soldiers guarding him, but they might, by concentrating all their efforts where Paul was, and accepting the loss of some lives, break through to Paul and kill him. To this plan the chief priests and elders accede and the ambush is set up. However, Paul’s sister’s son hears about it, enters the fortress and informs Paul. This is astonishing for several reasons. First of all, it shows that Paul is enjoying relative liberty in the fortress. The Chiliarch has assessed him as free of criminal tendencies. Secondly, if he is so at liberty where are James, the elders, and the many thousands of law-keeping Christian Jews? Have they no interest in Paul’s welfare? Thirdly Paul is rescued by a natural tie his nephew. No angel appears as in Peter’s case no earthquake as in Philippi. It is Paul’s natural relationships of which we know so little, and again a mere stripling. “My strength is made perfect in weakness.”

Paul calls one of the centurions and requests that the youth be taken to the Chiliarch. This is done. His tender years are indicated by the Chiliarch taking him by the hand—a conciliatory gesture. The Chiliarch goes apart into a private quarter and is told about the plot. He dismisses the youth with a warning to keep quiet. Then he calls two centurions. They are to prepare two hundred soldiers, seventy horsemen, two hundred light-armed footmen for the third hour of the night— (in the mouth of two or three witnesses every word should be established—2 Cor. 13:1). This is an intended witness by God that Paul is being carried away a prisoner by Rome for having preached the gospel to the Gentiles, for the origin of his imprisonment was 22:21. Furthermore the Chiliarch is considerate—providing ‘beasts’ to set Paul on and carry him safely to the Roman governor at Caesarea. Paul leaves Jerusalem the third hour of the night—23:23; at Pentecost it was the third hour of the day—2:15. These are the opening and dosing references to hour in the Acts and so to God’s dealings with Jerusalem, which were measured.

It has often been remarked how well the Roman soldiery are reported of in the Book of Acts—the Chiliarch here, and the centurions Cornelius and Julius before and after this incident. But an explanation should at least be attempted. It is suggested that the Roman soldiery, rough as they were, were primarily a police force attempting to maintain law and order among men in the world who otherwise would erupt in anarchy. The attempt to assert and preserve rule over rebellious man is central to the idea of all government. Cornelius was a God-fearing man even before he was saved. The centurion Julius courteously entreated Paul. He was only carrying out orders in ensuring his confinement. These orders, if traced to their apparent origin, came from an officer superior to him—the Chiliarch at Jerusalem. But the Chiliarch would never have known Paul except for the Jewish religious ferment at Jerusalem, the origin of which again was Satan. He is described as the god—2 Cor. 4:4—and prince—John 12:31—of this world. As the god of this world he stirs up the Jews at the Temple; as the prince of this world he uses the civil power to imprison the apostle. In world history the secular power is generally more upright than the religious influences which seek to use it as an instrument of oppression.

The Chiliarch’s Letter

The Chiliarch now writes a letter to the Roman governor to accompany “Paul the prisoner.” Paul is the only man called “the prisoner” in Acts—23:18; 25:14; 28:17. This letter has typically Roman features—respect for authority, conciseness, cutting through extraneous things to bedrock conclusions—a military trait—and the customary Roman ending— “farewell.” As a man of the world he relates how he protected Paul as a Roman citizen in a way that does not agree with the facts, but then he is a man of the world. He will tell the truth as closely as possible provided it does not compromise his position. Otherwise he correctly states his part in rescuing Paul, accurately assesses the charges against him as being of little moment in Roman eyes—religious dissension—not worthy of death or imprisonment. Yet Paul is being delivered to the governor as a prisoner. The reason is dearly stated—to protect him from assassination by the Jews. The Chiliarch has commanded the Sanhedrin to proceed against Paul by due process of law before the governor.

The Chiliarch’s letter is one of four in Acts, either written, or intended to be written, from the same center—Jerusalem. Four is the universal number in Scripture—e.g. the four winds of heaven, four corners of the earth. Let us then examine the record of these communications which the Scriptures give us:

The first letters are those which Paul receives from the High Priest. Interestingly enough, they are not only mentioned in 9:2—the general story of his conversion—but here in 22:5—the Jewish version of his conversion. Armed with these letters Paul goes from Jerusalem to imprison God’s people.

The next letter comes from the Council of Jerusalem. Its purpose is to free God’s people among the Gentiles from the bondage of the law. Paul takes this letter with him—the decrees to keep which were ordained by the apostles and elders at Jerusalem. The result is that it establishes the Assemblies in the faith, and they increase in number daily.

The last letter coming out of Jerusalem is the Roman Chiliarch’s which we have just considered. It would never have been written had the religious authorities treated Paul righteously. But the High Priest had commanded that Paul be smitten on the mouth. Thus, the wheel has come back full circle. Paul had left Jerusalem with letters from the High Priest to imprison others; now he leaves Jerusalem really due to the actions of the High Priest, with a letter borne by another authorizing his own imprisonment.

Finally, we come to a letter which was never written. The Jews at Rome had not received letters from the Jewish brethren concerning Paul so that the reason for his imprisonment is unknown to them. This is an acknowledgment that he has done nothing wrong. They are unable to lay valid charges against Paul so write no letters. But neither had Saul of Tarsus valid charges against the believers he imprisoned before his conversion.

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Paul leaves Jerusalem by night. It was night when Judas left Christ. Jerusalem, once God’s lighthouse in the world, has been plunged into darkness. Its association with the power of heathen Rome is suggested too, an association which looks forward to that dread day when the Jewish False Prophet and the Roman beast shall unite against Christ. “We have made a covenant with death and with hell are we at agreement” —Isa. 28:15. And so farewell to Jerusalem. Paul cannot see the golden spires of its temple as he departs, or other links which bind him to the city naturally. Farewell to Jerusalem, where the Field Marshal of the armies of Jesus Christ has been received like a private soldier! Paul is brought by night to Antipatris. What a strange sight it is. All may behold Paul, the Apostle to the Gentiles, surrounded by a military force large enough to guard a king. When sufficient distance has been covered to allay the soldiers’ fear of attack, part of the escorting force returns to the fortress of Antonia at Jerusalem. With Paul escaped they may be needed to quell any uprising of the Jews. The remainder continue on to Caesarea.

The soldiers deliver the Chiliarch’s letter to the Roman governor. He reads it and asks Paul what (Roman) province he comes from. This question is to make sure that Paul does not come under the jurisdiction of another governor. Satisfied that he can try him6 he tells Paul that he will hear his case when his accusers are present also. In the meantime, he orders Paul confined to the palace where he himself resides. This is called the praetorium of Herod since one of the Herods built it. Later the Roman governors appropriated it for an official residence. Clearly then, Paul’s circumstances have improved since his imprisonment in the fortress of Antonia.

Appendix A to Chapter 23: Various Titles of the Third Person of the Trinity Found in The Acts

Many years ago, I was witnessing to a man about the necessity of being born of water and the Spirit when he interrupted me. “What is the Spirit?” he enquired “is it an influence?” Well, you cannot lie to an influence as Ananias and Sapphira did—5:13, and an influence cannot talk to you—13:2. No, the Spirit is a Divine Person in this world at the present time. Because He is a Divine Person, He has many titles, although “the Spirit” is common to all of them. Some of these are not found in Acts—e.g. “the Holy Spirit of God” —Eph. 4:30, or even “the Spirit of God”, a common title in the New Testament. We propose to consider here only the five titles found in Acts—The Holy Spirit, The Spirit, My Spirit, The Spirit of the Lord, and The Spirit of Jesus.

“The Holy Spirit”

This is the most frequently occurring title in Acts. Its use dominates and characterizes the book. There are 42 references to the Holy Spirit in Acts which we have classified for convenience as “The Framework” i.e. the two opening and closing references to the Holy Spirit in Acts and “The 40 references within the framework.”

A—The Framework—The opening reference to the Holy Spirit is the Lord’s at Jerusalem—1:2; the closing reference His great Apostle Paul’s at Rome—28:25. In the Lord’s opening pronouncement He commanded His own not to depart from Jerusalem. Paul’s last words in Acts are really a declaration that Jerusalem, the heart of Judaism had rejected the truth and God would give His salvation to the Gentiles. This had been the warning of Esaias the prophet to the fathers, but it had been ignored.

The reason the Lord told His own not to depart from Jerusalem was that the Church hadn’t been formed then. That event took place on the Day of Pentecost shortly afterward. Once it was formed, the instruction He gave His Apostle Paul was to depart from Jerusalem—22:21—and later not to go back to it—21:4. Jerusalem and all it stood for had nothing in common with Christianity. Jerusalem was the center of Judaism, a religion of the flesh. Christianity is a religion of the spirit, as the Lord pointed out— “the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth . . . God is a Spirit and those who worship Him must worship Him in spirit and in truth” —John 4:23, 24. This then is the day of the Holy Spirit, who works outside Judaism.

B—The 40 References Within the Framework—Forty is the number signifying a period of testing in Scripture—e.g. Gen. 7:4, Ex. 24:18, Mark 1:13. After His resurrection the Lord was seen by His own 40 days—1:3. So there are 40 references to the Holy Spirit who replaced Him on earth. These are broken down here into four groupings of ten. Each group of ten classifies some important feature of the Holy Spirit’s activities in Acts. These are as follows:

The Holy Spirit Who Anointed Jesus is Given to Men—In 10:38 we are reminded how God anointed Jesus of Nazareth with the Holy Spirit. Then in 2:33 the Father’s promise to Jesus to give the Holy Spirit to His own is brought before us. This brings to light the great thought of this grouping—union with Christ through the Holy Spirit. Because Jesus has the Spirit, He would give Him to us too. But in what way will the Father’s promise be kept? The answer is the baptism of the Holy Spirit—1:5—11:16. We could only receive the Holy Spirit as a free gift from the Father’s heart—2:38—8:18—10:45—15:18. Finally the Father’s promise is kept with the descent of the Holy Spirit—10:44—11:15.

The Effect in Men of Receiving the Holy Spirit—Power and Witness—The receiving of the Holy Spirit is given to us in 8:15—8:17—8:19—10:47—19:2. Power follows—1:8—19:22—19:6—then witness—5:32—20:23.

The Effect in Men of Receiving the Holy Spirit—Godliness of Life—We have two thoughts here— “filled with the Holy Spirit” and “full of the Holy Spirit.” The distinction between the two is not understood. The general thought is that the Holy Spirit controls the life instead of the flesh—that is there is no room for the flesh if one is filled or full of the Holy Spirit. “Filled with the Holy Spirit” is found in 2:4—4:8—4:31—9:17—13:9—13:52 and “full of the Holy Spirit” in 6:3—6:5—7:55 and 11:24.

The Words and Work of the Holy Spirit—As a Divine Person the Holy Spirit has a directive will. This is given us in 15:28— “it seemed good to the Holy Spirit and to us.” So we have the guiding of the Holy Spirit to preach—13:4—or not to preach—16:6. We have the Holy Spirit’s care of the Church in 20:28 and His comfort of it in 9:31. The Holy Spirit speaks directly in 13:2 and through others in 1:16 and 21:11. After this outpouring of goodness by the Holy Spirit we are reminded that “that which is born of the flesh is flesh” —man lied to the Holy Spirit in the Church—5:3—and Israel resisted Him—7:51.

“The Spirit”

Here is a title— “the Spirit” —which stands alone—without such adjuncts as “of Jesus” “of the Lord” or “Holy.” When the Lord was on earth, He communicated God’s thoughts to men, but they also spoke to Him. The Spirit, who replaces Him on earth, speaks to and through men only, in Acts. The Spirit overcomes the effects of the tower of Babel so that man can understand God’s thoughts without the limitations of language—2:4. Then the Spirit overcomes the evil of the Jews who “were not able to resist the wisdom and the Spirit with which he spoke” —6:10. Since the Spirit is the agent of the new birth—John 3 He said to Philip “approach and join this chariot” —8:29. With Peter He shows him the way— “the Spirit said to him behold three men seek you” —10:19. With Agabus the Spirit does not talk but signifies in some way not specified that there is going to be a great famine—11:28. Prophecy takes this form—it is not in plain words but signified to us in a way the Lord’s people can understand but not others. The world did not know that a famine was coming—it was a secret in the family of God. So with prophecy. What can the world understand from such an expression as “a woman clothed with the sun?” —Rev. 12:1.

The last reference to the Spirit in Acts is when the disciples at Tyre “said to Paul by the Spirit NOT TO GO up to Jerusalem” —21:4. Note the contrast with Peter— “the Spirit said to me TO GO with them” 11:12. Peter, although the Apostle to the Jews, obeyed and went with the Gentiles. Paul, although the Apostle to the Gentiles, ignored the warning NOT TO GO and went to the Jews. So the title “the Spirit” is found no more in Acts after this warning. Then Agabus comes in with a final warning. He uses another title—one we have already considered— “thus saith the Holy Spirit.” This warning also being ignored the title “the Holy Spirit” disappears from the text until Paul at the very end acknowledges that the Jews, and by implication their religious center at Jerusalem, are under the righteous government of God, who is now blessing the Gentiles.

“My Spirit”

God poured out His Spirit on the Jews at Pentecost. But it was written “I will pour out My Spirit on all flesh” 2:17. “All flesh” means Gentiles as well as Jews. This interpretation is confirmed by the following verse “even on My bondmen and on My bondwomen in those days I will pour out My Spirit.” 2:18. In Scripture the Jew was never a bondman but the Gentile was cf. John 8:33; Lev. 25:40-46. Thus “My Spirit” is connected with the sovereign will of a God who so loved a world of Jew and Gentile as to give His only begotten Son.

“The Spirit of the Lord”

This title is found only twice once in the Church and once in the world. “The Lord” denotes authority. This authority judges sin in the Church Ananias and Sapphira 5:9. Then after the blessing of the Ethiopian Eunuch “the Spirit of the Lord caught away Philip” here it is sovereign authority to direct the service of the servant into divinely chosen paths.

“The Spirit of Jesus”

The only reference to “the Spirit of Jesus” is in 16:7. Even then it can be easily missed since there is a problem here with the text some M.S.S. reading only “the Spirit.”

However, “the Spirit of Jesus” is a title connected with salvation. For “Thou shalt call His Name Jesus, for He shall save His people from their sins” Mat. 1:21. So why then should “the Spirit of Jesus” prevent Paul from going into Bithynia to preach the gospel? As already mentioned, God had larger plans for Paul the evangelization of Europe. Perhaps Paul was being tested before being sent out on this work. Philip had been tested when he was told to leave a successful work and go away to preach to only one man the Ethiopian eunuch. The servant who obeys God’s will is God’s man for the time. Paul obeyed and the gospel still reached the people of Bithynia, without his having to preach it. How do we know? Because Peter writes a message of grace and peace to the converts at Bithynia, at the opening of his first epistle.

Chapter 24: Paul's Trial in a Roman Court of Justice

(Suggested Reading: Chapter 24)

After five days the High Priest and elders, obeying the orders of the Chiliarch, 23:30 appear before Felix’s judgment seat accompanied by Tertullus, a paid orator. They intend to prosecute Paul. Under Roman law Paul cannot be judged until he has defended himself in court. Paul however has no lawyer to plead his case, as the Jews have to prosecute him.

Tertullus Accuses Paul Before Felix

We are now given a glimpse of a Roman Court and Roman Justice. The judgment seat is generally in a public place and proceedings are in the open air. The Latin language is used in all the tribunals of the Empire. This may add to the eloquence of the prosecuting attorney if, as some think, he is a young Roman learning to practice law in the provinces before venturing into the more trying courts of the Empire’s Capital City. But the evidence is inconclusive, for Jews take Greek and Roman names. We should, however, guard against unduly censuring Tertullus for what seems to be an obvious attempt to influence the course of justice by flattery. Since the days of Cicero, who first advocated the practice, attorneys were encouraged to address laudatory remarks to the judgment seat. Felix expects this and does not permit it to sway his judgment.

Tertullus, then, opens the case against Paul with the usual ascription of thanks to Felix. In this case the complimentary remarks are merited. Felix had rid the land of Eleazar, a partisan robber, as well as the Egyptian gang to which the Chiliarch Lysias refers in 21:38. Tertullus, though, implies that Felix can add to his laurels by similarly dealing with Paul. However, our criticism should be only partly directed at Tertullus; mostly at his employers. Tertullus is a professional man and relies on his clients to supply him with factual information to prosecute Paul. That Tertullus is merely a tool of the High Priest can be seen from the charges laid against Paul. These reflect Jewish bias, bigotry and intolerance. The main charge is watered down Paul is now described as having “gone about” to profane the temple. Actual profanation cannot be proved, as Paul brings out in his defense, v. 13. The other charges, that he is a common pest (pure slander), a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes, are either general and undocumented, or of a religious nature. Furthermore, the complaint that the Chiliarch interfered with the due process of justice (“Whom we took, and would have judged according to our law”) is a brazen lie. The Chiliarch rightly used military force to prevent the Jews from taking the law into their own hands and to quell a disturbance. Felix will not betray his soldiers. He well knows that if the Chiliarch interfered there was good reason for it. Tertullus suggests that Felix should verify these charges against Paul by questioning his accusers not Paul. To this the Jews audibly consent. “And all the people said Amen.” All; that is, except Felix. He is determined that Paul shall have a fair trial under Roman law, and motions to him to proceed with his own defense.

Paul’s Defense Before Felix

Paul does not address Felix by name as Tertullus did, nor praise him. He is aware of other things about Felix. He mentions that he knew that for many years he had been a judge of the nation. This is as far as he feels free to go. With Festus, the next governor before whom Paul stands, and a more upright man than Felix, Paul does not hesitate to say “most noble Festus” 26:25. Paul’s knowledge of Roman jurisprudence is amazing. He conducts himself in Roman courts with ease, knowledge of the law and his own rights under it.

Paul begins his defense with the Temple. He had come up to Jerusalem to worship there, not profane it. Nobody has found him even arguing there with any man. Neither has he stirred up the people in the synagogues, nor in the City of Jerusalem. None of the charges against him can be proved, he avers. Malice, by inference, underlies them all. Turning from the negative to the positive Paul confesses that, contrary to what they witness, he worships the God of his fathers and believes in the testimony of the Holy Scriptures. This gives him hope toward God “which they themselves hold.” This statement shows that the Pharisees, who had sided with him in the division of the Sanhedrin, are now his persecutors. Felix is not interested in the hope of the resurrection of the dead. In the eyes of a pagan Roman the whole case revolves around the religious fanaticism of the Jews. But the Romans permit men to worship their father’s gods and Paul’s claim that he is worshipping the God of his fathers carries great weight with him. Then there is Gallio’s ruling. This had established a precedent in the provinces namely that Christianity was a sect of Judaism. This being so it must receive the same protection granted to Judaism as a religion officially recognized throughout the Empire.

Then Paul repeats the statement he began to make before the High Priest, that he had lived in all good conscience before God. He strengthens it here by adding “toward men.” The High Priest would not listen to this before the Sanhedrin, but God sees to it that he does before a Roman judge. Further, how ironical that a Roman judge patiently listens to him making this claim and does not interfere, whereas the High Priest of Israel would not. Paul’s claim here is central to his defense the question of the resurrection of the dead preceding it and ending it. And so, Paul continues. He recounts what actually happened in the temple, which refutes the assertion of his accuser. He challenges the Jews to bring witnesses against him to disprove his words. But they have already watered down their claims, knowing they are without substance. As to his conduct before the Sanhedrin, he stands for the doctrine of the resurrection of the dead, the same as his accusers. When he said this in the Sanhedrin it split that body and caused a near riot. But it is the doctrine of the Old Testament. Elisha had raised the dead. His accusers are all Pharisees, who believe in the resurrection, so their mouths are shut.

Felix Fails to Release Paul

Felix should have released Paul following his unrebutted testimony. Living at Caesarea too, he surely knows Cornelius, and has heard about the company of believers there. He has “More perfect knowledge of that way”. But he neither condemns Paul nor vindicates him. Like Pilate before him his convictions are swayed by political expediency. He fears to offend the Jews by releasing Paul yet cannot justly convict him. He finds a way of escape. Tertullus had mentioned the “misconduct” of Lysias the Chiliarch. This gives him an opportunity to defer judgment. When Lysias comes down he will look into the matter further. The court is cleared. Felix has no intention of summoning Lysias. Instead he sentences Paul to partial confinement. He is chained to a soldier but is given a degree of liberty. His friends may furnish him with creature comforts and visit him.

Felix must have talked these matters over privately with his wife Drusilla, who was a Jewess especially Paul’s references to the resurrection of the dead. Her interest is aroused. So Paul is commanded to preach before them. Josephus says that Drusilla was the daughter of Herod Agrippa who was eaten by worms 12:23. This would make her the sister of the infamous Bernice mentioned in the next chapter, so that both Roman governors, Felix and Festus, are linked to scurrilous women. Drusilla is one of three wives of royal blood whom Felix married. Drusilla had a sad marital history before Felix saw her and took her from her last husband. He did this through sorcery, hiring a magician from Cyprus named Simon, who is generally thought to be Simon Magus. She perished in the volcanic eruption which buried Pompeii and Herculaneum, together with the child she bore to Felix. Paul is aware of their history and does not spare in his preaching. Felix’s conscience is troubled at Paul’s warning of “righteousness, temperance, and judgment to come.” The resurrection of the dead is no abstract theory. The dead are to be judged. In that day how will man account for his unrighteousness and intemperance? No wonder Felix trembles.

Felix postpones the question of his soul’s salvation just as he postpones releasing Paul. Now his spirit is in prison, awaiting the day of judgment of which Paul preached, whereas Paul is forever with the Lord. In the following chapter Agrippa too postpones his decision “Almost thou persuadest me to be a Christian.” Postponing a decision for Christ is invariably fatal. A mist creeps over the soul. Felix never finds “a more convenient season.” Instead he hardens his heart and seeks to profit by the Apostle’s circumstances. Paul had told him about the large collection he had brought to Jerusalem 24:17. So he lets Paul know he may have his liberty in exchange for a suitable bribe. Thus, Paul’s reservation in addressing him is vindicated and the man’s true character exposed. A pagan could not understand Christian principles. Had he been in charge of so much money, enough would have been held back to bribe his way out of imprisonment. But like Peter and John at the beautiful gate of the temple Paul has neither silver nor gold, and if he had would not appropriate it to base means. Two whole years pass. Years in the most productive season of a man’s life. Yet nothing happens. Felix is now in trouble. Charges against his administration have been laid in Rome, and to Rome he must go to answer them. For this reason, he decides to court the Jews by leaving Paul bound. The wisdom of this world tells him not to multiply foes at Rome by releasing the Apostle. Yet he is only a tool in God’s hands. It is the Lord’s will that His Apostle should be sent on to Rome as He had told him in the fortress. He does not do this by moving Felix’s heart, but by replacing him with another governor. But why two long years in confinement?

Two Long Years

God is a God of measure. He measured the time Paul spent in the desert in Arabia. He measured the time at Corinth and Ephesus. And in Paul’s confinement here.

During these two years Paul is given much time and leisure to reflect on God’s ways with the Jews. They are years in which he must have moderated that ardent desire to see himself cut off from Christ for their sakes. He must have thought long and hard about the unjust treatment he has received from them. And he must by now have become concerned over the position of the Church at Jerusalem. It is not only a thorn in the flesh to him but to the Gentiles everywhere. No doubt during these two years thoughts keep forming in his mind which later are used in the warning he gives to the Jewish nation a warning we call “The Epistle to the Hebrews.”

How little there has been for God in this portion of the Acts! We are afforded some interesting historical insights. We are taken inside the Sanhedrin. Then to a Roman court of justice. Soon we are to read the most accurate description of an ancient sailing vessel known to history and find out how such a vessel rides a storm. But there are no conversions, many words. Indeed, the whole portion from Paul’s visit to Jerusalem to his arrival at Rome takes up a good part of the Acts. The teaching is not that this is an overly important part for this reason but rather the converse. Scripture is full of Jacob’s erring steps page after page. Consider how much space God devotes to David’s sin and its consequences in his family. Such records are written so we will not repeat the same failures in our lives. And no doubt during his long confinement Paul begins to view his trip to Jerusalem as a mistake too, although the Lord was over it all.

We learn much from the life of Jabez. Very little space is given to him in a book devoted to long lists of men unknown to us. He is literally buried in these genealogies and it is not difficult to miss him entirely. Here is all that Scripture says of Jabez, but it is enough “And Jabez was more honorable than his brethren: And his mother called his name Jabez, saying, Because I bare him with sorrow. And Jabez called on the God of Israel, saying Oh that Thou wouldest bless me indeed, and enlarge my coast, and that Thine hand might be with me, and that Thou wouldest keep me from evil, that it may not grieve me! And God granted him that which he requested” 1 Chron 4:9, 10.

Chapter 25: Paul Appeals to Caesar

(Suggested Reading: Chapter 25:1-22)

The Governor who replaces Felix is Festus. He leaves Caesarea, the seat of Roman rule, and makes a State visit to Jerusalem. The Jews seize the opportunity to brief him on that pest—Paul. Having done this, they ask him to send Paul to Jerusalem. The underlying reason for this, that they plan to ambush and assassinate him, is not, of course, revealed to Festus. The request is on fairer representations—a trial for Paul by the Sanhedrin. Here the justice for which the Romans are noted shines through. Festus knows nothing of Paul and has been unfavorably informed of him by the Jews. Furthermore, he has come to Jerusalem to ingratiate himself with his new subjects if possible. But he refuses to compromise Roman principles, that a man should have a fair trial. “Let them therefore” said he “which among you are able, go down with me, and accuse this man, if there be any wickedness in him.” What a testimony against the Jews when a pagan governor displays more practical righteousness than they. Truly if “the light that is in thee be darkness, how great is that darkness” —Mat. 6:23. This saying of the Lord’s means that if men (or nations), favored with the light of God, turn away from that light, the ensuing darkness is greater than if the light had never shone on them. So it is here, and throughout the Acts, with the Jews.

The Jews lose no time. Festus stays ten days at Jerusalem. Then on the day following his return to Caesarea he commands Paul to be brought before him and we find the Jews swarming around him like bees with “many and grievous complaints,” which they cannot prove. As for Paul he affirms that “neither against the law of the Jews, nor against the Temple, nor against Caesar1 have I offended in anything.”

At this point Festus is guilty of a miscarriage of justice, although he is a nobler man than his predecessor Felix. Willing to do the Jews a favour, he asks Paul if he will consent to renounce the protection of his Roman citizenship and go up to Jerusalem, and be tried by the Sanhedrin in his presence. Festus knows Paul is innocent of civil crimes and the charges against him are theological in nature, which he cannot resolve. He has nothing against Paul personally but will not scruple about turning him over to his enemies for political expediency. It must not be thought that Festus is more guilty than other Roman governors. The fatal flaw in Roman justice is the willingness to sacrifice a guiltless individual if exonerating him will have political consequences. Their human reasoning is that the end justifies the means—see what the Bible says about this in Rom. 3:8. They are striving for peace. If an individual disturbs the peace it seems of less account in their eyes that he should suffer, guilty or not, than that the army should be called out to quell a riot and occasion great bloodshed. Pilate, another Roman governor, had similarly found Christ guiltless and washed his hands. But he finally released Him to the mob to appease them and end the tumult, as he thought.

Paul sees Festus’ motives clearly, and in a courteous but firm way virtually censures him. He knows too that apart from what Festus is suggesting, he cannot travel to Jerusalem in safety. Only a large escort of Roman soldiers had saved him for assassination on the road from Jerusalem to Caesarea. He suspects what we are told in verse 3, and Festus has not volunteered to provide a military escort for the return trip. So Paul replies “I am standing before the judgment seat of Caesar, where I ought to be judged.” What Paul means by this is that at this very moment he stands before Caesar’s judgment seat which Festus occupies as Caesar’s official representative. Paul, as a Roman citizen, ought to be judged there now. He has been imprisoned long enough on trumped up charges.

His rights as a Roman citizen should not be abrogated by releasing him to the Jews who have no jurisdiction over him. He has done no wrong to the Jews as Festus very well knows, a stinging but truthful statement. If he has committed a crime worthy of death, he will accept death without complaint, “but if there be none of these things whereof these accuse me, no man may deliver me to them.” With such words he reminds Festus of the rights of a Roman citizen to freedom from being tried other than in Roman courts. Since Festus has not defended his rights, he will remove himself from his jurisdiction by appealing to the Emperor. This he does by the words “I appeal to Caesar.” This is the most jealously guarded privilege of a Roman citizen. An appeal to Caesar, the Roman Emperor, sets aside the judgments of provincial magistrates, if successful. And Caesar is the Supreme Court. On hearing these words Festus retires, and confers with his counsellors to make sure Paul has the right of appeal. Men caught red-handed in criminal acts, for example, cannot appeal. His counsellors assure him that Paul’s appeal is valid. So Festus reappears and says to Paul “have you appealed to Caesar? To Caesar shall you go.” Festus must breathe a sigh of relief at the prospect of losing a prisoner whose case takes him into uncharted waters, and is involving him in controversy with his new subjects. Only one matter remains, however. He has to prepare a brief for Caesar, stating the charges against Paul. He sees clearly that these charges are theological in nature, yet he knows nothing of the religion of the Jews. But God sees to it that he shall be adequately informed by arranging a visit to him at Caesarea of King Agrippa and Bernice.

King Agrippa and Bernice

Just as Scripture commands believers to respect dignitaries and pay honor to whom honor is due, so it applies these principles to the men and women whose lives it records. Candace, for example, is given the title of respect “Queen of the Ethiopians.” But Bernice is only mentioned by name. She is living in sin with her natural brother Agrippa. She first married her uncle and, on his death, established her incestuous relationship with her brother Agrippa. To avoid public indignation, she persuaded Polemon the king of Cilicia to marry her. When he abandoned her, she returned to her brother. Then at Rome she became the mistress of two Roman Emperors—Vespasian and Titus, who were father and son. Titus wanted to marry her, but the Roman people frowned on the proposed union. Juvenal, one of their poets, linked her behavior with the profession of Judaism as being typical of the moral standards of that religion, thus verifying the Apostle Paul’s words “for the Name of God is blasphemed among the Gentiles through you” —Rom. 2:24. By thus linking Scripture to the history of the times we obtain a clearer picture of the corruption in high places. This helps us better understand what Paul faced in his public ministry. In his testimony to kings he witnesses to those who not only ruled over corruption, but in corruption.

The Visit of King Agrippa

King Agrippa and Bernice tarry “many days” in Caesarea, and as we might expect Agrippa visits the Roman governor socially. On one such occasion Festus confides in Agrippa. He recounts the story of Paul, whose case has not been disposed of by his predecessor. He relates how the Jews want Paul to die but to his astonishment they accuse him of nothing of consequence, in Roman eyes. He is charged only with matters concerning their own superstition and of one Jesus, who was dead, whom Paul claimed was alive.2 Their hearts, if any, are harder than when they were grieved “that they taught the people, and preached through Jesus the resurrection from the dead” —4:2. As for Festus, “he doubted of such manner of questions”. Perhaps the Jewish Sanhedrin can resolve them better, he suggests to Agrippa, but then Paul insists instead on appealing to Augustus, so that he is still in custody.

An explanation would be helpful here on Festus’ reference to the reigning Emperor or Caesar as Augustus. “Caesar” is the household name of the Emperor which Luke invariably uses to describe him. “Augustus” however, is a title with a pagan connotation. The Roman Senate gave this title to Octavian Caesar the first Emperor, who was long since dead, Nero being the Emperor in Paul’s day. The term Augustus speaks of majesty and by implication the divine honors due to the Emperor with such a title. This title “Augustus” was passed down from Emperor to Emperor after the first one with one exception, just as British kings did with the title “Defender of the Faith” after Henry VIII. This then is the sense in which Festus uses the term—not merely that Paul has appealed to the Emperor as the Supreme Court but to the man who is the god-Emperor. Festus uses still another term with an idolatrous connotation to describe the Emperor in Verse 26— “my lord.” This is connected with paying divine worship to the Emperor. These two titles give us a vivid insight into the times. The custom of paying divine honors to the Emperor was about this time fairly prevalent throughout the Roman world. Not full blown yet, but fast developing, it was this degrading practice which brought Christianity into open conflict with the Empire and precipitated frightful persecutions later.

Paul’s case poses a real problem to Festus. How is he to prepare a report to Caesar on matters he does not understand? Agrippa’s curiosity is aroused, however, and he expresses a wish to hear Paul. This is what Festus has been hoping for. He knows that Agrippa is intimately versed in the religion of the Jews and so can weigh the problem for him.3 Festus tells Agrippa that he will hear Paul tomorrow.

Before we go further it would be well to get our whole subject in perspective. We need to know why Luke writes about Paul’s captivity in such detail when it is generally agreed that this period is spiritually barren. The reason is that it is an aftermath to the spirit filled ministry of Peter and Paul in the beginning. As such it stands all by itself as a separate division of the Book of Acts. This statement can be verified by a glance at the “many days” chart in this book. Clearly, the Holy Spirit has divided Acts into the ministry of Peter, the ministry of Paul, and the captivity.

The ministry of Peter and Paul is the original witness of the Holy Spirit in primitive Christianity. “The Captivity” is the wreckage man made of that work once it was put into his hands for administration that is, after the Apostles. The Peter and Paul “many days” then, speak of the work of the Spirit; the captivity “many days” of the work of the flesh.

In “the captivity” section of Acts Christianity is personalized in Paul. The story of his trials and captivity by all men is the story of the turning away from Paul’s life and example in the beginning of things. This actually occurred during his lifetime as the Scriptures testify. The story of his shipwreck is the story of what happened to his work the Church from ignoring his doctrine after he was gone. Paul’s life and work were disregarded, and wrecked, respectively, by all classes of men the Jew, the Gentile, and the Church of God. The ruin of the Church’s testimony in the world produced what man likes to call “the dark ages” a term coined by Baronius, the great historian of the Church of Rome.4

When Israel sinned, God punished them with a bodily captivity because the Jews are an earthly people; when the Church sinned God punished it with a spiritual captivity because Christians are a heavenly people. The children of Israel were carried away captive to Babylon; the Church to Babylon the Great, in whom is found “the souls of men” Rev. 17:13.

Chapter 26: The Gentile Account of Saul's Conversion

(Suggested Reading: Chapter 25:23-27; Chapter 26)

The expression “on the morrow” is a favorite one with Luke and here he uses it for the last time—25:23. The world’s “tomorrow” is now, for it has no future. This is clearly the message here. Paul had once written to the Corinthians “but for me it is the very smallest matter that I be examined of you or of man’s day” —1 Cor. 4:3. “Examined” here does not mean judged, but the preliminary examination at which the accused has to answer and give an account of himself. So it is here. Though Paul is not technically answerable to Festus or Agrippa because of his appeal to Caesar, he is in another sense. For Festus is consulting Agrippa on the substance of that appeal. But this is all “man’s day.” Paul looks beyond the glittering assembly to eternal realities. Well does he know how hollow it all is. The Herod of Acts 12, who was the father of Agrippa and Bernice, had arranged just such a public display as this in the same city—Caesarea—and God had smitten him with worms so he died. Agrippa might have learned from this and seen Paul privately. But this is man’s day, when he displays his hollow glory. The occasion is one of great pomp, in an audience hall, with the Chiliarchs and important men of the city. Paul is discharging that peculiar ministry the Lord gave him—to testify before kings—9:15. Each time he does this more courage is required than the previous time. First, he appears before Felix and Festus, a difficult enough matter. Here he is brought before an enormous audience of Gentiles of distinction, presided over by a Roman Governor and a Jewish King. Finally, he appears before the Emperor himself—an ordeal that calls for the heart of a lion. His defense here before Festus and Agrippa reminds us of Luther’s position at the Diet of Worms. Behind all these events is God, who as another has remarked, is behind the scenes, moving all the scenes He is behind.

Festus opens the proceedings by addressing King Agrippa and the assembled military and civilian dignitaries. “Ye see this person” he says—language used to describe the Apostle of Jesus Christ— “this person” —truth in chains before the world. And the world it is, with a

huge assemblage of the elite of society. What is bringing them there to hear Paul? Couldn’t Festus have just as easily consulted Agrippa in private? Certainly, he could. But God would not have it that way. The activities of the Holy Spirit are troubling the world, and men flocked together to see and hear Paul, the storm center of it all. Festus goes on to relate how the Jews sought Paul’s life, but he has done nothing worthy of death. However, Paul has appealed to Augustus. Therefore Festus has summoned Paul before this assembly, and in particular before King Agrippa, so Festus can relay to his Lord (Caesar) the results of the examination— “for it seems to me senseless, sending a prisoner, not also to signify the charges against him.”

Paul’s Opening Remarks Before Agrippa

Paul addresses Agrippa throughout his speech, although a huge crowd hears his words. He opens his speech with the customary laudatory remarks, as Tertullus did before Felix. With Paul however, such an opening, although used to conform to the social customs of the day, is always tempered with the preserving salt of truth. He finds little to say to Felix of a complimentary character, knowing the man well. Here he can go a little further. Agrippa has a knowledge of divine things. This in itself will not save a man—it needs faith which is in Christ Jesus. But it is a base on which the evangelist can build—2 Tim. 3:15. At the close of his address Paul will revert to this theme in a personal appeal to the king.

Paul starts by describing his life as a Jew before his conversion. Unlike those who claimed he profaned the temple and have no witnesses, there are abundant witnesses to his claim that “after the most straitest sect of our religion I lived a Pharisee.” Why does he introduce this piece of background information here? Is it not because he believes in resurrection? His claim before the Sanhedrin that he is a Pharisee divided the Council because the Sadducees denied the resurrection. He appeals to Agrippa— “why should it be thought a thing incredible with you, that God should raise the dead?” Incredible it might be to a pagan Roman. But to a Jew, versed in the Holy Scriptures? The fathers had the hope of the promise which God made to them. “Unto which promise our twelve tribes, instantly serving God night and day, hope to come.” This means that the remnant of Israel, the fragment of the whole nation who have accepted Christ, is viewed by God as the twelve tribes themselves, even though the whereabouts of ten of these tribes is unknown then as now. It is for that hope Paul is accused by the Jews. This puts matters in perspective. Paul is not preaching a deviation from the orthodox religion. He is the real exponent of it. It is the Jews who have disbelieved the Scriptures. But if this be so how does Paul reconcile his present position with the beliefs of his youth? He explains this difficulty with the story of his conversion.

The Gentile Account of Saul’s Conversion

His voice ringing through the vast audience hall, Paul testifies that “I verily thought with myself that I ought to do many things contrary to the Name of Jesus of Nazareth.” And what were these things? Why “many of the saints did I shut up in prison.” This name “saints” means holy ones. It is the way God views all believers in the Lord Jesus Christ. It is found only four times in Acts—twice in connection with Peter, doing good to them, and twice in connection with Paul—doing evil to them—cf. 9:13, 32,41, and 26:10. Paul had them put to death, voting on their punishment. He punished them in every city— “and being exceedingly mad against them, I persecuted them even as far away as foreign cities.” An enemy of the Lord, surely.

Then Christ arrests him, appearing to him in glory—the radiant effulgence of the glory of God. He hears a voice saying to him in Hebrew— “Saul, Saul, why persecutest thou Me?” In persecuting those feeble believers he has been persecuting the God of the universe—the exalted Man in the glory—the Head of the Church which is His body, the fulness of Him who filleth all in all. Astonished, Saul exclaims ‘who art Thou, Lord?’ The Lord replies ‘I am Jesus whom thou persecutest!’ In this way Paul receives the truth which he gives to us in two of his epistles. “Saul, Saul, why persecutest thou Me?” —revealed the truth that Christ is the Head in heaven of His body the Church on earth. In persecuting believers, he is persecuting their Head in heaven. This truth he unfolds in his Ephesian epistle— “and gave Him to be the Head over all things to the Church, which is His body, the fullness of Him that filleth all in all” —Eph. 1:22, 23. The complementary truth— “Christ in you (that is in the Gentiles) the hope of glory” —unfolded in his Colossian epistle—see Col. 1:27—is implied in the Lord’s words “I am Jesus whom thou persecutest.” This latter doctrine—Christ in them sustained many a dear early Christian when facing death for Christ’s sake.1

Three times during this discourse Paul gives Agrippa, whom he is addressing, his full title “King Agrippa.” But when he speaks of Christ, he drops Agrippa’s name and merely says, “O king.” “At midday, on the way, I saw, O king, a light above the brightness of the sun.” Here the Great King is in question. It is Jesus, who is not only great but the Son of the Highest, to whom the Lord God shall give the throne of His father David. It is Jesus in Solomon character meeting Shimei who cursed David. Like Solomon this Great King is on the throne, for Jesus is now upon His Father’s throne—Rev. 3:21. But He is not yet sitting on His own throne. If He were, His ambassador would not be in chains before King Agrippa. How vividly Paul makes this great event shine out in its true character.

Acting in sovereign grace, the Lord does not destroy His enemy but saves him. More than that He entrusts him with a mission which explains his presence before King Agrippa. He has appeared to him to make him a minister and a witness “both of these things which thou hast seen, and of those things in which I will appear unto thee.” To discharge this mission, he must be a heavenly man, separated from the earth, transformed to the Christ in glory he has just seen. No other man can be entrusted with such a mission. That is the meaning of v. 17 “delivering thee from the people (that is God’s people, the Jews) and from the Gentiles.” That is, God cut Paul off from all earthly ties. For there are only two classes of men in the world—Jews and Gentiles and God severed his links with both on the road to Damascus. Now made a heavenly man, the ambassador for Christ, he is to be sent to the Gentiles— “to open their eyes, and to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins, and inheritance among those who are sanctified by faith that is in Me.”

How Paul Carried Out His Mission

Paul informs King Agrippa that he was not disobedient to the heavenly vision. He went forth preaching, and he preached repentance. Peter called for repentance first—2:38; Paul here last. While Paul’s preaching began with the Jew the gospel is to the Jew first he went on to the Gentiles. Because he did this the envious Jews caught him in the Temple and went about to kill him. The Jews hate him because he is doing what their Messiah told him to do. If he had been disobedient to the heavenly vision, they would have left him alone. But God was with him in spite of the opposition of the Jews. He witnesses to all both small and great. Since his witness is founded on Holy Scripture, he has not repudiated the faith of his fathers.

The audience by this time, a pagan audience, is growing restive. Still his discourse is uninterrupted until he says, “that Christ should suffer, and that He should be the first that should rise from the dead, and should announce light to the people and to the Gentiles.” Note the language “announcing” light and the order, first the Jews the people then the Gentiles. This is too much for the pagan Festus. He has never read the Scriptures, and to him the possibility of a man rising from the dead is the purest fantasy. He is probably doing no more than expressing the feelings of the crowd when he interrupts Paul in a loud voice “Paul, thou art beside thyself; much learning doth make thee mad.” If Paul had not confessed Christ, he would not have been considered mad. Festus’ remark illustrates an important principle that if you confess Christ both Jews and Gentiles will be against you and try to explain away your testimony. If you are an ordinary man, they will say you are intoxicated 2:13; if you are an educated man, they will say that too much learning has made you insane. Paul’s reply to Festus’ uncalled for interruption is a model of courtesy, tact, and faithfulness “I am not mad, most excellent Festus, but utter words of truth and soberness.” “Most excellent” is the correct mode of address for a Roman official of Festus’ standing, which Luke also accords to the Roman official Theophilus to whom he addressed his gospel. Paul’s comment restores Festus to the dignity of the office he has disgraced by his interruption. Paul says that he speaks the words of truth and soberness. “For the king knows about these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him” (Agrippa knew what God did to his father in this same city and how God had delivered Peter out of his father’s hand). “For this thing was not done in a corner” that is, it is widespread there are many witnesses to the resurrection of Christ.

Paul Challenges King Agrippa

Paul now makes the most of Festus’ interruption. He has just pointed out the king’s knowledge of these things, which was why Festus consulted him in the first place. Now he hurls him a personal challenge one which Agrippa has not bargained for. “King Agrippa, believest thou the prophets? I know that thou believest.” Agrippa dares not answer negatively or he will prejudice his position with the Jews. But if he says he believes the prophets he knows he cannot refute Paul’s testimony. He tries to avoid the dilemma with sarcasm. To paraphrase him he is saying “you are very persuasive if you keep on trying you might even convert me.” Well the crux of Paul’s testimony is the twenty-third verse where he is interrupted. Here he rises to his noblest, no doubt beckoning to Agrippa with his chained hand “I would to God, that not only you, but also all who hear me this day, were both almost, and altogether such as I am, except these bonds.”

Agrippa has had enough of such virile testimony. He concludes the interview by rising. The Governor follows him, then Bernice, then the audience, all in an orderly fashion. It is hard to conceive of an audience hearing such words without some decisions for Christ. But Paul’s message has no apparent effect on the king and governor. They agree that Paul has done nothing worthy of death and bonds. Agrippa says to Festus “this man might have been set at liberty if he had not appealed to Caesar.” A dubious conclusion. But in their eyes Paul’s defense has served its purpose. They can now set in motion the formal procedure of an appeal to Caesar. They can send the Apostle, who witnessed for the Lord at the Temple, on to Rome. And so, the word “Temple” disappears from the text in v. 21.

~~~

While Agrippa helps Festus prepare his report to Caesar, let us reflect on what Paul told them the account of his conversion. This was delivered to a Gentile audience. Let us compare it briefly with the other two accounts of his conversion in Acts.

It is evident that the Holy Spirit considers the conversion of Saul of Tarsus an extremely important event, for He gives us three versions of it in Acts. The first is the general account, looked at from God’s standpoint. This is in the ninth chapter. Then in chapter 22 we have the account of it from the Jewish viewpoint; here in chapter 26 from the Gentile viewpoint. Saul was an enemy of the Lord like Pharaoh, who said “who is the Lord that I should obey His voice to let Israel go; I know not the Lord, neither will I let Israel go” —Ex. 5:2. But when Saul heard the Lord’s voice he obeyed it. He cried out “who art Thou Lord” and let His equally persecuted people go.

In the general account of his conversion “suddenly there shined round about him a light from heaven.” Then in the Jewish version the light grows brighter— “there shone from heaven a great light round about me.” Finally, in the Gentile version he sees in the way a light from heaven— “above the brightness of the sun, shining round about me and those who journeyed with me.” The light is at its brightest in the Gentile version of his conversion because he is the Apostle to the Gentiles.

The Testimony of Peter and Paul to Christ the Rejected King

In Peter and Paul, the two great Apostles who divide the Acts, we have fulness of testimony to Christ by each Apostle in the same cities Jerusalem and Caesarea. Peter knew Christ on earth; Paul only from the glory. On the day of Pentecost Peter let the Jews into the kingdom of the heavens at Jerusalem; at Caesarea he let the Gentiles in. Now these are just the cities where Paul testifies of his conversion to the Jew and the Gentile. He gives the Jewish account at Jerusalem on the steps of the fortress of Antonia overlooking the temple; the Gentile account in the assembly presided over by Festus and Agrippa at Caesarea. In both instances Paul has large audiences but no recorded fruit; Peter has blessing in both cases. Now just what is meant by this amazing symmetry?

Well, Christ the True King has been rejected. A king always rules from an official residence. Where is Christ today? Why in heaven you say. Quite true—and that is why His kingdom is now called the kingdom of the heavens. Didn’t the inscription over His cross testify that He is the King of the Jews? Didn’t Pilate say, “shall I crucify your King?” At the beginning of Acts the disciples don’t understand this. They ask Him “Lord, wilt Thou at this time restore again the kingdom to Israel?” They want an earthly king and an earthly kingdom. But the Lord shows by His ascension that this is not to be now. Not only that but before He left this world for heaven, He entrusted Peter with the keys of the kingdom of the heavens. From Acts we know that Paul’s great subject is the kingdom of God. Paul’s testimony to his conversion at Jerusalem and Caesarea complements Peter’s action in those two cities in turning his two keys. Peter lets man into the kingdom of the heavens at these two cities for the King is no longer on earth but in heaven. Then Paul testifies in the same two cities that the King met him on the way to Damascus—He came from heaven to earth to arrest Saul in his madness.

Peter’s ministry is the kingdom of the heavens; Paul’s the Kingdom of God. The kingdom of God is moral. It consists of righteousness, and peace and joy in the Holy Spirit—Rom. 14:17. We find righteousness displayed when Paul “reasoned of righteousness temperance and judgment to come” —24:25—causing Felix to tremble; peace in the story of Saul’s conversion; joy in his chains—26:29.

Paul’s bearing as a man throughout all this is exemplary. He lived Christ and endured persecutions which would crush other men. He lived to see men beginning to tear down his work and he was alone with few caring for him in his old age and last imprisonment. Here he is carried away by the power of Rome—the last of the Gentile kingdoms—the iron legs of Daniel’s image. Can we doubt for a minute that man contests the kingdoms of this world with Christ? Look at Paul who is an ambassador for Christ. He is seized by Roman soldiers, carried away captive to Caesarea, tried before Felix and Festus, paraded before Agrippa. To whom do the kingdoms of this world belong then—to Christ or to Caesar? The Jews answer, “we have no king but Caesar.” The Gentiles crucified the rightful King who said, “My kingdom is not of this world.” His kingdom, then, is the kingdom of the heavens—a kingdom in mystery—not of present worldly rule.

The Jews stoned Stephen, thus really sending a message after Christ who was then in glory—that they would not have that Man to reign over them. Then the Gentile powers imprisoned Paul, the man whose ministry started where Stephen’s left off. In doing so they merely pointed up Paul’s unique likeness to his Master, something we view in Stephen also. This is the next subject we will consider.

Thoughts Concerning the Closing Testimony
of Our Lord Jesus Christ and His Apostle Paul

The principle underlying human education is to set before the student a goal he can attain with effort and to reward him with a degree. In divine education the soul is given an unattainable object Christ in glory. We always come short of this object but are never to cease striving for Him. The believer’s education will never be ended because the goal set before him is infinite, being God Himself. This education will continue for all eternity, although it starts in time. This can be seen in Paul—perhaps the greatest man in the New Testament. Yet when his life and work are compared to Christ he is as the light of a candle compared to the light of the sun. At this point, though, we might anticipate the reader’s question as to the connection of these remarks with the text. It is a good question, and we will consider it.

Many have been puzzled by Luke’s lengthy description of Paul’s trials, imprisonments, and shipwreck—and not without reason. For example, Paul barely mentions his other shipwrecks in his writings, whereas Luke goes into the last one at great length. Again, the period is marked by no conversions or evidence of blessing. A suggestion has already been made that when there is any degree of departure from the Lord in our lives, they cease to be simple, as God intended, and become complicated. But this only partially accounts for the problem. We are greatly helped toward an answer once we realize that the period under review is one in which the great Apostle’s life is gradually drawing to its close. While there is everything to indicate that his appeal to Caesar was successful and that he enjoyed a subsequent period of liberty, still the greatest part of his life’s work is now past. Therefore, it is at this juncture that the Holy Spirit draws the line and affords us a picture of what Paul’s life really was. For in this apparently barren period a series of striking similarities between the life of the Lord Jesus Christ and the life of His great Apostle take place. This should not surprise us for Paul wrote— “so now also Christ shall be magnified in my body, whether it be by life, or by death. For to me to live is Christ, and to die is gain” Phil 1:20, 21.

Paul was in all respects a model Christian—a man who alone of men could say— “be ye imitators of me, even as I also am of Christ” 1 Cor. 11:1. And if, in imitating Christ, Paul seems in some respects to fall short of his goal, let us not in any way disparage the great Apostle. Rather let us magnify the Lord. May the soul of the reader rejoice like Paul who wrote— “forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus” —Phil 3:13.

A final caution is that our comparison is not drawn up to stimulate the mind or imagination of the reader, but to reach his heart’s affections—to spur him on in the same pathway as Paul’s—pursuing Christ in glory until that Object is attained.

A Comparison of the Closing Events in the Life
of Our Lord Jesus Christ and His Great Apostle Paul

When the Lord’s public ministry ended, He was completely rejected by His own nation. The synoptic gospels—Matthew, Mark, and Luke—narrate this as a gradual thing culminating in total rejection.2 This also was true of Paul as bit by bit the door of the synagogue was closed on his preaching, and his own nation rejected his appeal as he spoke to them over the Temple area.

Both the Lord and Paul concluded their public ministry at Jerusalem. The Lord went there to die, in obedience to His Father’s will and in the power of the Spirit; Paul was willing to die for the Lord at Jerusalem—21:13 but went there in spite of warnings from the Spirit. The Lord rebuked Peter when he tried to turn Him away from suffering and death—Mark 8:31-33; Paul chided the saints at Caesarea when they sought to turn him aside from suffering and death. The Lord entered Jerusalem on beasts provided for Him—Luke 19:28-38; Paul left Jerusalem on beasts provided for him—23:24. The Lord’s entrance to Jerusalem is in triumph—His colt is tied by the door without “in a place where two ways met” —Mark 11:4. Paul’s exit from Jerusalem is in captivity and his ship runs aground “in a place where two seas met.”

The events connected with our Lord’s betrayal and their counterpart in Paul’s life will next be considered. First, we find that Judas Iscariot, a Jew, bargained with the chief priests for money to deliver the Lord to them; Felix, a Roman, bargained with Paul for money in exchange for his freedom. Next we find the Lord instituting His Supper in the large upper room; Paul too as his ministry was drawing to a close broke bread with the disciples at Troas “in the upper chamber where they were gathered together.”3 When we come to the last partings other similarities show up. The Lord had said “the things concerning Me have an end.” In the upper room He gathered His own together before instituting the Supper and communicated His most intimate thoughts to them. So with Paul. He summoned the Ephesian elders and told them that he had not shunned to declare to them all the counsels of God.

After the Lord’s Supper at Jerusalem Peter fell from not listening to Christ; after the Lord’s Supper at Troas Eutychus fell from not listening to Paul. Peter is a figure of the confidence of the flesh; Eutychus of the weakness of the flesh. Finally, it was night when Judas left the upper room to betray the Lord to the Jews and hence to the Romans: it was night when Paul was taken away from the treachery of the Jews at Jerusalem to the Romans at Caesarea. In both cases it was their hour and the power of darkness. In rejecting both Paul and the One who sent him, Jerusalem, the lighthouse of the world, was plunged into darkness.

This darkness next manifests itself in the events connected with the imprisonment and judgment of the Lord and His Apostle. We find that both the Lord and Paul were seized by armed men the Lord in the garden of Gethsemane with artificial light provided by torches Paul in the Temple area in daylight by Roman soldiers. The real darkness emerges in the treatment of the Lord and Paul before the Sanhedrin. Of the Lord we read “now the chief priests and elders and all the Council, sought false witnesses against Jesus... but found none... at the last came two false witnesses and said, This fellow said, I am able to destroy the Temple of God, and to build it in three days” Mat. 26:59-61. Paul, on the other hand, was charged with profaning the Temple, but no witnesses can be found to support the charge. The Lord was then smitten Mat. 26:67 as Paul also was 23:2. The language used against them is strikingly similar “answerest Thou the high priest so?” —John 18:22 and “revilest thou God’s high priest?” 23:4.

Such treatment is too much for nature. Mark tells us that they all forsook Jesus and fled. Even the young man with the linen cloth around his body ran away naked in his eagerness to escape see Mark 14:50-52. So, with Paul in his imprisonment left alone as far as the record shows, by James, the elders, and all at Jerusalem. A young man, Paul’s nephew, visits him, and is the means of his deliverance from the Jews. So, Paul shares Christ’s reproach “despised and left alone by men” Isa. 53:3. Yet the Lord said, “I am not alone because the Father is with Me” John 16:32. So with Paul. In the very moment when he seemed to be abandoned by all the Lord stood by him in the fortress 23:11.

Next, we find that both the Lord and Paul were delivered by their own nation, the Jews, to the Gentiles. Pilate said “am I a Jew? Thine own nation and the chief priests have delivered Thee unto me” John 18:35. Even so Paul’s imprisonment and trial by the Romans was directly traceable to the Jews. Both the Lord and Paul heard their cry of rejection. With the Lord it was “away with This Man and release unto us Barabbas” Luke 23:18; with Paul it was “away with such a fellow from the earth, for it is not fit that he should live” 22:22.

How did the Gentiles, then, treat the Lord and His Apostle? Pilate has the Lord appear before Herod; Festus has Paul appear before another Herod (Agrippa). Herod with his men of war set the Lord at naught; Paul’s position before Festus, Agrippa and the Chiliarchs and dignitaries is similar— “ye see this person” Festus cries—25:24. The Gentile power, though, finds nothing chargeable against the Lord or Paul. Pilate washed his hands to show this. He also said “ye have brought This Man unto me, as One that perverteth the people, and behold I, having examined Him before you, have found no fault in This Man, touching those things whereof ye accuse Him, no nor yet Herod” Luke 23:14, 15. Even so Agrippa tells Festus “this man might have been set at liberty if he had not appealed to Caesar.”

Completely guiltless, the Scriptures must yet be fulfilled concerning Christ. The prophet Isaiah had written “He was taken from prison and from judgment and who shall declare His generation? for He was cut off out of the land of the living” Isa. 53:8. The first act in crucifixion was scourging. The Romans did this to the Lord; Paul escaped it only by declaring his Roman citizenship. Written over the Lord’s cross was His accusation “Jesus of Nazareth, the King of the Jews” John 19:19 in letters of Greek and Latin and Hebrew. This was just Paul’s testimony to his own nation when addressing them over the Temple. He confesses that this Jesus of Nazareth is alive, not dead, and in the glory of God, not on earth, and that this Jesus is Lord, a title given to Him over and over again in this address. In his delivery, and in the events preceding it and following it, Paul uses the three languages over the cross which proclaimed Jesus to be the King of the Jews 21:37; 22:2; 22:27-29.

We have now compared the close of the Lord’s life and testimony with that of His Apostle Paul. Small wonder then that Paul writes “for the rest let no man trouble me, for I bear in my body the brands of the Lord Jesus” Gal. 6:17. His great desire was “that I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable to His death” Phil 3:10.

The Lord’s own sufferings are a thing apart. But Paul’s sufferings are the supplementary sufferings of Christ continued in His body down here—the Church. At his conversion Paul learned the truth of union with Christ—that Christ and His members here below are one. “If one member suffer all members suffer with it” —1 Cor. 12:26. It was his privilege to suffer here for Christ— “who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh, for His body’s sake, which is the Church” —Col. 1:24.

Chapter 27: Paul Is Led Captive From Jerusalem to Rome

(Suggested Reading: Chapter 27; Chapter 28:1-17)

Roman authorities determined that “we” should sail into Italy. This opening of another “we” section tells us that Luke once more has become Paul’s travelling companion. This is the fourth “we” section of Acts and ends at 27:37. But in this instance Luke is not the only one with Paul, for Aristarchus, a Macedonian, also accompanies him. Roman custom does not permit anyone to accompany a prisoner except his slaves. It has been suggested1 that Luke and Aristarchus signed on as Paul’s slaves. Two slaves are the minimum for a Roman citizen. Only when this arrangement is approved are the prisoners delivered to Julius the centurion. The narrative begins with prisoners and ends with prisoners. The sea voyage to Rome is interrupted by disaster. The prisoners are transferred from one ship to a second, which encounters a storm and is wrecked. A third ship takes the prisoners to Rome.

In the voyage of the first ship personalities are named—Julius, Aristarchus, and Paul. In the second ship only Paul is named, Julius is referred to as “the centurion”, Aristarchus is not noticed, and Luke as usual keeps himself out of sight. Luke does this to draw our attention to Paul’s prominence in God’s sight. In man’s eyes he is but Paul the prisoner—the only man called “the prisoner” in Acts. But he is God’s representative on board the troubled second ship and Luke doesn’t want us to forget it. On the third ship which has an uneventful passage, nobody is named.

The First Ship

The first sailing is a routine one. The prisoners, escorted by the centurion, board a ship of Adramyttium. Adramyttium is a seaport of Mysia on the western coast of modern Turkey opposite Lesbos. This ship has discharged her cargo and is going home. Winter is ahead and with it the close of navigation. But Julius expects to find a bigger and more seaworthy ship at this vessel’s destination. There is a stopover at Sidon where Julius grants Paul liberty to visit friends who are not identified. The voyage continues. The island of Cyprus is in their path. They cannot sail past it on the West because the winds are contrary that is, blowing from the West. Instead they sail “under the lee of Cyprus.” This nautical expression means between the island and the point toward which the wind is blowing. This course lets them make headway using the prevailing wind as a side wind. The ship takes an easterly and then northerly direction. They are helped along by the strong Westward current which flows along the coast of Turkey to this day. Even though the winds continue to oppose them from the West the current is so strong that they can still continue on to their destination, via that part of the Mediterranean which Luke calls the sea of Cilicia and Pamphylia, because it touches these two Roman provinces. So they come to Myra, where this ship docks, and they must transfer to another one.

From the Inception of the Voyage on the Second
Ship to Paul’s Warning Not to Sail

At Myra the centurion finds a ship of Alexandria about to sail for Italy and puts the prisoners on board. It is a huge ship. The passengers and crew alone number two hundred and seventy-six. But the real measure of its size is that it is a grain boat and the passengers are only secondary. The grain boats were the second largest vessels of the ancient world. The largest were those designed to transport marble blocks and columns which could also carry up to twelve hundred passengers and much cargo besides.

In those days Rome depended on Egypt and Northern Africa for her grain supply. The Roman masses were vegetarians living on grain, vegetables and water largely. So much so was this the case that Caesar favorably comments on his soldiers’ endurance in eating meat when there was no grain.2 The mountainous terrain of Italy was not suitable for grain growing so that it had to be imported. This the State undertook to do. Depending on the politics of the time grain was supplied free or at low cost to the people. Huge grain boats were built to transport the grain. In Cicero’s time Rome consumed a million and a half pounds of grain daily.3 The Alexandrian grain boats carried 20% of Egypt’s grain harvest to Rome annually. This tribute fed the capital for four months of the year.

The owners of the ship hope to sail to Rome and winter there. However, the ship sails slowly for many days. This lack of progress brings them into an unfavorable navigation season. By the time the ship arrives at Crete the only question is, which is the better harbor to winter in in that island. Perhaps the reader wonders why such a large ship must postpone sailing to Rome at this time. There are two answers. First, the Mediterranean is a comparatively shallow sea, and fierce winds can whip its waves into fury. The second is that the ancients do not know about the compass. Their navigation is crude at the best. They hug coast lines and measure their progress by passing prominent features on land such as a mountain. Whatever bearings they get from the heavenly bodies are also based on sight. Let a storm obscure the face of the heavens and the earth and they are lost. These two handicaps to ancient navigation explain the twentieth verse which is otherwise not clear “and when neither sun nor stars in many days appeared all hope that we should be saved was then taken away.”

Today we think of a ship’s captain and officers alone deciding whether to sail or remain in port. Here a meeting of the principal men on board is held to decide whether to winter at Fair Havens or seek another harbor in the same island, for the lives of the passengers are at stake. The voyage is presented as a calculated risk with the odds favoring success. Paul opposes the proposition, but the Centurion overrides his counsel. After some discussion a decision to sail is made. This is a majority decision, and by implication there are some dissenters, who possibly urge caution fearing the treacherous local winds. Paul alone is named as a dissenter. But his counsel is vetoed, although he has traveled greatly by sea and more importantly is close to the Lord. Of this the majority, who make the decision to depart, know nothing.

The Storm

The winds now become favorable. With a soft South wind the ship sets sail, hugging the coast lest it change and blow them out to sea. They pass Cape Matala and begin to sail across the broad opening of the Gulf of Messara, thus losing the protection of being close to the shore. It is an anxious moment of exposure which they hope will soon pass. But these waters are noted for fickle winds. Before they sail halfway across the bay the South wind shifts to a violent wind originating in the mountains of Crete. Winds coming from mountains are high and overpowering. This one towers over the ship from a height of more than seven thousand feet and seizes it like a toy. Unlike the passengers, the sailors now know the worst has happened because they call the wind by a name known to them professionally Euroclydon. They don’t pass it off as a sudden squall. They know what to expect from Euroclydon. Euroclydon is a hurricane. And Euroclydon has struck them. The sudden blast puts such strain on the hull that the ship may be torn to pieces and flounder. It takes time to slacken sail. They cannot face the wind and, helpless, let it take the ship where it may. Control is never regained. In the storm they are not able to bring the ship’s head to the wind, then they are with difficulty able to haul the ship’s boat out of the sea to the deck. In the shipwreck they hope to run the ship aground if they should be able and finally the Centurion commands those who are able to swim ashore when the ship is abandoned.

Clauda, a small island off the coast of Crete, affords temporary shelter. It acts as a buffer from the full force of the gale and helps the crew take emergency measures. First, they haul in the lifeboat the ship is towing. Badly waterlogged, everybody must toil to get it on board. By this time, we might remark, the ship itself is leaking. The cargo of wheat is probably beginning to swell and part the ship’s seams. So they undergird the ship to strengthen its hull. On each side of the ship are stanchions, facing one another. Tying a thick rope to one stanchion the sailors drag it on deck to the stern, and then in a semicircular fashion over to the opposite stanchion, leaving much play in the rope. The looped rope in the stern is then dropped overboard. As the waves sweep it under the hull the sailors pull in the rope in the stanchion until it becomes taut. Then the rope is carried across the ship to the first stanchion. This operation, known as frapping, is usually done to the waist of the ship, immensely strengthening it.

Next, they lower the gear. Authorities differ on what this means. Some think it means the leeboards, projecting below the ship to resist drift, others that it means slackening the sail but leaving some spread for a special purpose. The details are unimportant because either measure will achieve the desired result, avoiding drifting in the direction of the Syrtis, one of two sandy gulfs on the north coast of Africa. By their efforts the sailors postpone running the ship aground. They succeed in altering the direction of drift from the dreaded Syrtis to Malta, where it will be run aground.

The storm increases in violence during the night. The ship must now be taking in too much water, for on the next day the cargo is thrown overboard. Then on the third day “with their own hands” they cast away either the ship’s furniture or its tackling, the exact meaning being disputed. “With their own hands” is a meaningful expression. Throughout the narrative there is a cleavage between Paul’s party “us” “we” and the others, “they”, “the sailors”, “the soldiers”, etc.4 At the beginning “they supposed that they had gained their purpose” in the storm “they” jettison material “with their own hands” exposing their original folly when shipwreck threatens “the sailors” expose their lack of care by trying to abandon all on board ship to fate when the shipwreck actually occurs, the soldiers plan to kill the prisoners. Nobody but Paul has the care of the ship and its passengers on his heart. Those who are running the ship are now abandoned to an uncertain drift with neither sun nor stars to show them what lies ahead. To increase their misery, they cannot eat. On a violent storm at sea desire for food disappears and the stomach generally throws up food anyway. The present writer saw hundreds of men vomiting their food on a troopship during a stormy crossing of the Atlantic in the last World War. And finally, instead of supposing they had gained their purpose “all hope of our being saved was taken away.”

Paul Restores Hope

During the storm Paul has been silent and nothing is told us of his actions. When he last spoke, his counsel was refused. This is the first thing he reminds them of as he speaks to them. All hope of being saved has been taken away, but Paul assures them “there shall be no loss at all of life of any of you, only of the ship.” This is a slightly different message from his original warning and the reason is that an angel told him that God has granted to him Paul must have been praying for them all who sail with him. Here we see Paul a man of like passions with us for the angel tells him not to fear. So strengthened, he encourages those on the ship. Ignoring the ship, he tells them that the passengers will be washed up on a certain island. He closes his short, reassuring speech as he opens it, with an exhortation to be courageous, for he believes God that thus it shall be, as it has been said to him.

Paul is thus an example to us all. The Christian can depend on God to stand by him in the storms of life. As the hymn writer puts it “Jesus Savior pilot me, over life’s tempestuous sea.” The Lord may severely try our faith, but He will not disappoint it. Paul tells us “act like men” —1 Cor. 16:13. We are to play a man’s part in this world representing God in it, and not crumpling under pressure. “God has not given us the spirit of fear, but of power, and of love, and of a sound mind” —2 Tim. 1:7.

Nearing Land

It is an open question whether the fourteenth night in v. 27 is the same night in which Paul made his speech or sometime after that. Nothing has been said as to the passage of time since the third day—v. 19. Whatever the case the narrative quickly goes from the prediction of landing in Paul’s speech to the first indications that land is approaching.

The ship is still being driven up and down in Adria. “Adria” is a geographical expression of the ancients for the great central basin of what we now call the Mediterranean. The use of this term covering such great distances indicates that they have lost their bearings. Then about midnight the sailors sense land and make two soundings. As the second reading is shallower than the first it is urgent to anchor the boat. Already they are afraid they may hit rocks. So they cast four anchors out of the stern. Their next thought is to escape from the ship and leave the passengers to their fate. The boat which had been hauled aboard with so much effort at Clauda can be rowed away. To conceal their plan, they pretend that they must carry out anchors from the prow. To do this they lower the boat into the sea. But Paul detects their perfidy and notifies the Centurion. Unlike the start of the voyage he listens to Paul. His soldiers cut away the ropes of the boat and it falls into the sea. Here we get a good lesson in practical Christianity. Paul has been assured by God that everybody will be saved. But this does not prevent him from using his head. He sees clearly that experienced sailors will be needed the next day to beach the ship. Nobody else can.

Paul’s Last Speech

Paul’s first speech was at night when all seemed lost; this one as the day is dawning. In the first speech they had not eaten but he encourages them; here they still have not eaten but he tells them to eat. They are starving on a ship full of grain. Eat something, he insists, as a safety precaution. He is warning them that each man must be strengthened for the effort to reach shore. He repeats his earlier assurance that none shall perish. Then he takes a loaf, gives thanks to God for it, breaks it, and begins to eat. His example is soon imitated. Only then do we get the count of those on board—two hundred and seventy-six souls. Thus, personally strengthened, they throw the wheat into the sea. This will decrease the ship’s displacement in the water and make it easier to beach it. The fourth “we” section ends here.

The Shipwreck

As the day dawns the sailors look at the land but cannot recognize it. Next, they examine its physical features. It has an inlet or bay with a beach suitable for landing. They cast off the sea “anchors” —floating devices like rafts which act like brakes to slow down a ship’s speed leaving them in the sea. They free the lashings of the two rudders. In ancient ships the rudders are two large oars on each side of the stern. Now they can steer the ship, they think. But some thrust is needed so they hoist the foresail to the wind. These technical maneuvers confirm Paul’s wisdom in insisting that unless the crew stayed in the ship the passengers could not be saved. So they run the ship aground. The prow is wedged firmly in the ground, but the stern is broken up by fierce waves.

Now the soldiers imitate the selfishness of the sailors. The sailors, thinking only of themselves, had been willing to abandon the passengers to certain death. The soldiers, thinking only of their own lives being lost if the prisoners escape, intend to kill the prisoners. It is the centurion’s desire to spare Paul which saves the other prisoners from this fate. He commands those who can swim to do so. The non-swimmers get to land on readily available pieces of the battered ship. All escape safely as Paul had said. They are on the island of Malta.

Paul at Malta

At Malta it is cold and raining to add to the miseries of the shipwrecked party. Luke calls the natives on the island “barbarians”, a term used of people who do not speak Greek and not of Greek or Roman descent. The “barbarians” show them kindness, lighting a fire to dry them out and warm them. Paul, ever practical, gathers sticks for the fire. A viper, asleep until the fire wakens it, attaches itself to Paul’s hand but he shakes it into the fire without harm. The barbarians judge Paul to be a murderer whom “Justice” would not allow to live even though saved out of the sea. When nothing happens, they change their minds and think that he is a god. It has been noted that in some ways this is the reverse situation to Paul at Lystra. There the crowds say that the gods have come down to them and later join the Jews in stoning Paul. Here Publius, the chief man of the island “gave us hospitality three days in a very friendly way.” This kindness does not go unrewarded, for God is no man’s debtor. The father of Publius lies ill of a fever and dysentery. Paul enters in, prays, lays his hands on him and cures him. Then “the rest also who had sicknesses in the island came and were healed.” When the time comes to depart, the barbarians “honored us with many honors, and—made presents to us of what should minister to our wants.”

The Third Ship Takes the Prisoners to Italy

The winter is spent in Malta. In the Spring another grain boat arrives. Malta and Sicily are regular stopping points for these boats on the way to Puteoli. Luke does not tell us whether all who sailed on the first ship embark on this one, but he makes it clear that the prisoners do. This ship has the sign of the Dioscuri on its prow—the twin youths Castor and Pollux, the mythical sons of Jupiter. It first stops at Syracuse in Sicily for three days. Next, “going in a circuitous course we arrived at Rhegium.” Rhegium is on the toe of Italy. This City worships the gods on this ship—Castor and Pollux. They are considered to be the protectors of navigation and the guardian gods of sailors. Because they are thought to have been taken up into the sky, two stars in the constellation Gemini (twins) are called by their names. Our readers will recognize Gemini as the name given to the American space capsule between the Mercury and Apollo projects. (If they are alert, they will not fail to note the return in spirit of the supposedly Christian West to idolatry, implied by these and other pagan names selected in the space program). The ship finally sails to Puteoli in the northern part of the Bay of Naples. This seaport handles a great deal of the commercial shipping between Rome and the provinces. Puteoli was the oldest Jewish settlement next to that of Rome.

By Land to Rome

At Puteoli the apostolic party find brethren who beg them to stay with them seven days—another indication of the rapid spread of Christianity throughout the Empire. Then the prisoners begin the march to Rome. The first part of the trip is on one of the sideroads which link Puteoli to the Appian Way, the highway to Rome. The Appian Way is the earliest and one of the best of the great military roads which are the arteries of the Roman Empire. These roads were built to last for centuries and did. Eight hundred years after the Censor Appius Claudius constructed the Appian Way Procopius commented with astonishment at its durability. It was built of stones hauled from a quarry, and so closely fitted that they seem to the eye to be unbroken natural stone. After eight hundred years of continuous commercial and military traffic the stones adhered to one another and retained their original smoothness. This highway was broad enough for two carriages to pass one another. It had way stations and a variety of traffic passed over it.

What is built for man’s purposes can sometimes be used for God’s. The brethren from Rome travel out of the City to see the Apostle. They have been awaiting his visit but hardly expect it to be this way. No doubt they are alerted to his coming by the brethren at Puteoli. One party greets him at Appii Forum, another ten miles farther on at a place called “Three Taverns.” We must not forget Paul’s circumstances. Although an important prisoner because a Roman citizen, he is only one of a number of prisoners en-route to Rome for trial. In the course of this long march Paul has to cross the Pomptine marshes with the other prisoners, experience the harshness of his soldier captors and the lewdness for which Appii Forum is noted. It is no wonder, then, that at seeing the brethren he thanks God and takes courage.

As they near Rome they pass the elaborate tombs of the rich, mighty and illustrious men of the City, which are visible everywhere. The approaches to Rome, the so-called eternal City, the seven hilled City, the mistress of the world, are ringed by monuments to the dead. The inscriptions on these tombs sometimes invoke the curses of the gods on those who disturb the bones or write on the sepulcher of the deceased. Eternal night was their only prospect. This can be seen in the inscriptions of their tombs— “an eternal home” “in eternal sleep” and often an inverted torch, the emblem of despair, “farewell, farewell, a long farewell” “farewell forever” and similar expressions of hopelessness. Alas, the Apostle whose gospel of life alone can light men and spare them from following their fathers to eternal darkness, passes by in chains.

When his captivity began at Jerusalem, he was alone, guarded by two hundred soldiers, seventy horsemen and two hundred spearmen. Now as he reaches his destination, Rome, his escort is minimal, for the pagans do not seek his life as his own nation did. He is with other prisoners. Luke certainly, and Aristarchus probably, follow him to the end. This is indicated by the fifth “we” section of the Acts which opens at 28:2 and closes at 28:16 with Paul delivered up to his captors at Rome— “and when we came to Rome the centurion delivered up the prisoners to the Praetorian Prefect, but Paul was allowed to remain by himself with the soldier who kept him” —v. 16. The Praetorian Prefect is the Commander-in-Chief of the Praetorian guards. His official duty is to keep in custody all persons who are to be tried by the Emperor. This man’s name is Burrus. Burrus gives Paul preferential treatment, not confining him to the barracks like the other prisoners but allowing him to live in a rented house. This is probably due to Julius’ influence. Julius owes his life to Paul’s intervention in the shipwreck and he must have given a good report of him to Burrus. Still, Paul’s circumstances are depressing, or would be to a lesser man. He is kept chained by the arm to a soldier by day. At night Roman law calls for a guard of two soldiers. The guards change from watch to watch. Paul, familiar with the Latin language, uses the opportunity to evangelize them and others too. Onesimus is begotten in his bonds—Phil 10. Much can be learned of his energy in the gospel from the opening of his Epistle to the Philippians, in whose City he has also been a prisoner— “my bonds have become manifest (as being) in Christ in all the praetorium” —Phil 1:13. That his gospel efforts are crowned with success by the Lord is the closing message of that Epistle— “all the saints salute you, and specially those of the household of Caesar” —Phil 4:22.

Life in the City of Rome

Luke gives us some description of Athens when Paul visited it, but as to the City of Rome he is silent. In Athens he is recording history from a divine viewpoint; at Rome we are dealing with moral issues—the position of the Apostle in chains there and its meaning—and moving on to the conclusion of the book. However, a very brief picture of life in the City will give the reader a glimpse of conditions at that time.

Paul’s imprisonment in Rome coincided with an influx into the City of foreign wealth from successful wars of conquest. Tacitus tells us that Roman luxury reached its peak in the years from 31 B.C. to 68 A.D. While it is true that there was a yawning chasm between the wealthy and the Roman mob, still the latter shared indirectly in the wealth that poured into Rome. The mob lived in apartment buildings five or six stories high, the ground floors of some of which were serviced with free water. This was a great gift at the time since the water was brought in from distant springs by pipes. Where valleys, rivers, etc. prevent the laying of pipes, the Romans construct magnificent aqueducts to span the obstacles. Depending on the politics of the day their food is largely given to them free by the State together with a form of dole. Disdaining work, the Roman enjoys himself in one of the magnificent public baths that stud the City.5 These baths are huge, elaborate masterpieces, mostly provided free to the public. Then he goes off to the amphitheater to wager money on gladiators fighting to the death or to watch a fight of the wild beasts. He may prefer a sea battle which he can see in one of the special amphitheaters provided for this purpose, or at a lake. Perhaps he just wants to watch the chariot races at the Circus Maximus, with its seating capacity of 200,000 6 where he can gamble on the competing chariot teams. Through with excitement for the day, he can stroll in the miles of parks and gardens along the river Tiber, and on the hills.

At the other end of the social scale are the rich and wealthy. They own luxury houses and villas in the countryside. Possessing innumerable slaves, they spend their hours in banqueting and reveling, although there are exceptions. At the head of everything is the Emperor, before whom Paul must appear. Paul, the aged prisoner of Jesus Christ, is a holy man, the Apostle to the Gentiles; Nero, young and dissolute, is the Emperor of Rome. The contrast between the two men is very great. Nero lives in a Golden House, which has a triple colonnade a mile long, with a statue of him 120 feet high in the vestibule. Close by is a pond. Vineyards, forests for beasts, pastures, etc. rest his eyes. Inside his house are gold plated walls, or walls made from pearls. The main dining room is circular and revolves day and night. Nero has one thousand carriages drawn by horses shod with silver and harnessed with gold. His subject Paul lives in a rented house chained to a soldier. But the real issue of our lives comes with death, as the Lord made plain in the story of the rich man and Lazarus. Very little time elapsed between the deaths of Paul and Nero. Paul departed to be with Christ, which is far better; Nero went to hell.

Chapter 28: The Ruin and Restoration of All Things

(Suggested Reading: Chapter 28:17-31)

As Paul’s travelling companion, Luke was well qualified to record the events of Acts. Even so his history is an inspired one, for he was the penman of the Holy Spirit. Losing sight of this leads men to speculate that Luke may possibly have written another book to record Paul’s trial and other matters which interest us naturally but are not found in Acts. As it is, what remains of the historical narrative carries on to the end of Acts 28:16, which would have made a better chapter division. These verses narrate the aftermath of Paul’s shipwreck—the healing of the sick in Malta, sailing away from the island and Paul’s arrival in Rome. Verses 17-31are really the last chapter in Acts. These verses summarize God’s dealings with Israel and the Church—the two great themes in Acts.

Acts opens with the Apostles departing from the Sanhedrin 5:41, it closes with the Jews departing from the Apostle Paul—28:29. Thus God gives the Jews full apostolic testimony—Power and miracles at the center of Judaism; the preaching of the law and the prophets in weakness and chains at Rome. The complete range of testimony to the Jews in the Acts is brought to a climax in the verses we are about to consider. Although the testimony is totally rejected, Paul assures the Jews that the Gentiles will hear it. The Jews depart. Paul is seen in chains at Rome, but dwelling in his own hired house, still able to preach and teach, for, as he told the Jews, the Gentiles will hear the message. This is also a veiled foreshadowing of the continuing influence of Paul’s doctrine in the Church after he left it. His doctrine would be bound by the power of Rome in the world, but proclaimed in his own hired house, of which we shall write later.

With these introductory remarks over we will consider the text in detail. Our sixteenth verse ends the fifth and last “we” section of the Acts. The next subject in the inspired record opens with the introductory phrase “and it came to pass.”

The Setting Aside of Israel During the Church Period

Paul loses no time in calling together the leading Jews at Rome. He addresses them apologetically at first, for he is a prisoner, chained to a soldier as he talks. He points out that he has done no wrong yet was delivered from Jerusalem to the Romans. They examined him and found no wrong in him, yet “the Jews spake against it.” He had no recourse, then, but to lodge an appeal to Caesar. But he hastens to add— “not that I had ought to accuse my nation of.” He was not going to accuse them to Caesar. Here we find the last reference to Caesar and Israel in the Acts. It is for the hope of Israel that he wears Caesar’s chains. Besides vindicating himself before the Jewish leaders, Paul longs for an opportunity to preach Christ to a larger audience as the hope of Israel. The leaders can arrange this. He awaits their reply.

Choosing their words carefully they state that they have received no written communications concerning him, and none of the visiting Jewish brethren have commented adversely on him. So he will be given an opportunity to address the people more largely. But as for this sect—the Jews at Rome apparently think of Christianity as a sect of Judaism unlike those in other cities—they know that everywhere it is spoken against. So Paul is granted an audience. The time they set; the place is the only one Paul can now preach from—his prison house. From the number who assemble there this would seem commodious enough.

The Judicial Blinding of Israel

To his audience Paul now “expounded and testified the Kingdom of God, persuading them concerning Jesus, both out of the law of Moses and out of the prophets.” Paul’s testimony to them brings before us the last of the prophets mentioned in Acts, and for a good reason. Four Old Testament prophets are cited in Acts—with an equal number of references to the “Peter” and “Paul” parts—and all related to the kingdom. First there is Joel to whom Peter refers at Pentecost 2:16. Joel gives us the day of the Lord—that is, the day when the Lord comes forth for earthly judgment—without which the kingdom cannot be ushered in. Peter also calls David a prophet at the same time—2:30. David gives us the King not yet on the throne—but the sure mercies of David—the royal seed in resurrection. Then in the “Paul” part of the Acts Paul refers to the prophet Samuel—13:20. Samuel gives us the King anointed, but a usurper—Saul—on the throne (“we have no king but Caesar”). Finally, here, Paul cites Esaias the prophet. Esaias had been told at the time he was specially commissioned—Isa. 6:8-12—that the end result of his prophetic testimony would be that judicial deafness and blindness would descend upon Israel. This condition was progressive as we see from our Lord’s own words in the gospels—Mat. 13:13-15; Mark 4:12; Luke 8:10—touching on His teaching concerning the “mysteries of the kingdom of the heavens” —Mat. 13:11. They were deaf to all remonstrances and blind to what constituted their blessings. So the Kingdom of God at Jerusalem was brought to an end—for the time—in the “carrying away to Babylon.” A remnant returned to the land and their history went on there until the Christ of God came to them. Again, they shut their ears and eyes and this time slew their Messiah. Then followed the final effort to reach them which we have considered in the Book of Acts—the preaching to the Jews at Jerusalem and in the dispersed lands of the nations. God raised a warning of their final fate in the blinding of Elymas the sorcerer. This figure came to pass when the Apostle Paul’s closing testimony to the Jews at Rome was rejected—28:27. But Elymas was to be blinded only for “a season” for God has not cast away His people—see Romans, Chapters 9-11. A day is coming when they shall look on Him whom they pierced and shall mourn for Him as one mourns for an only son—see Zech. 12:10. Then the Sun of Righteousness will gladden their opened eyes.

It should be noted that immediately after Paul made his declaration of judicial blindness on the Jews he went on to say “be it known therefore unto you, that the salvation of God is sent to the Gentiles and that they will hear it.” This should be connected with Peter’s words “and it shall come to pass that every soul” (that is both Jew and Gentile) “which will not hear that prophet” (the Lord Jesus) “shall be destroyed from among the people” —3:23. Peter of course had in mind primarily the Jew but the sentence is true for Gentiles also.

How great is the long suffering of our God! Eight hundred years had elapsed from the death of King Uzziah—Isa. 6:1—to Paul’s sentence on the Jews in Acts 28. Peter made the first apostolic appeal to the guilty nation in Jerusalem—Acts 3; Paul the last appeal in Rome Acts 28.

Paul’s Life After the Acts

Paul cannot be tried until his accusers arrive to face him. Two years pass this way—28:30. He had spent two years in confinement previously under Felix until Festus came—24:27—years without any fruit as far as the record tells us. But the two years at Rome in his own hired house are productive ones. He not only spends the time evangelizing but writes the Epistles to the Colossians, Ephesians, and Philippians, and the communication to Philemon in which he describes himself as “Paul the aged.”

With minor exceptions, scholars are agreed that Paul’s appeal to Caesar was successful. Clement, who labored with Paul in the gospel—Phil 4:3—wrote a letter in which he says that Paul instructed the whole world in righteousness and went ‘to the extremity of the West.’ To the ancients ‘the whole world’ was the Roman Empire and ‘the extremity of the West’ was Spain. He is considered to have arrived in Spain, stayed there a short time, and returned to Macedonia. From various Scriptures we know he also travelled to Ephesus, Crete, Miletus, and Nicopolis, where he is thought to have been arrested and sent to Rome for trial. During the period of his freedom he wrote the first epistle to Timothy, Titus, and Hebrews. In his final imprisonment he wrote the second epistle to Timothy. Now seventy or so years old, his body worn out with toil, privation, imprisonment, and beatings, he is even more Paul the aged, the prisoner of Jesus Christ, than when he wrote to Philemon. A lesser court than the Emperor’s tried him on unknown charges, but certainly connected with the proclamation of the gospel. He was sentenced to death. A guard of soldiers escorted him along the Ostian way in case his prominence should attract public attention. Because he was a Roman citizen he was beheaded in the military way with the Roman short sword.

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The Acts closes with the ruin of all things overshadowed by the ultimate triumph of the Kingdom of God, for it is this Paul preaches at the end. Full apostolic testimony accompanied by signs and miracles was rejected. Peter, the other Apostle who shares with Paul the great events in Acts, suffered martyrdom as well as Paul. Neither lived to see the destruction of Jerusalem and the Temple. With this the old system of Judaism effectively ended, since the dispersed Jews were cut off from their center in the land. It took a little longer for the Church to give up the truth Paul revealed to it and to go back to the world out of which it was called by the gospel. The Acts gives us the foreshadowing of this in the figure of Paul’s shipwreck. But the final note is one of triumph. Though a prisoner, Paul preached the Kingdom of God, a sure indication that God would overcome evil with good. Paul would not preach the Kingdom of God unless it were truly to come—one thousand years in which Christ will rule the world—the golden age of the future.

Two sub-chapters follow in which we will consider how man ruined God’s work in Israel and the Church. It is not an irremediable ruin—that is, it does not alter God’s purposes with respect to either. Rather it demonstrates what is in the heart of man after the goodness of God’s heart has been fully told out. The world is a wilderness in which we must learn our hearts and God’s heart. But God will never be turned aside from His purpose—which is to bless Israel and the Church in spite of themselves. Consequently, a third sub-chapter follows which covers the restoration of all things when the kingdom Paul preached becomes a reality on the earth. Surely like the man who sat at table with the Lord we can say “blessed is he who shall eat bread in the kingdom of God” —Luke 14:15.

Chapter 28.1: The Judgments on Apostate Judaism

It was inevitable that the judgment of God should fall on the whole Jewish system and all who supported it. Judaism had crucified a humbled Christ, rejected a glorified Christ, persecuted His Apostles and servants, and tried to prevent the Gentiles from receiving the gospel blessing they themselves refused. All that was in question was what forms the judgments should take. We have already seen how Paul pronounced the moral judgment of blindness on them at the close of Acts. This chapter will be primarily devoted to the warnings of destructive judgments on the Jews themselves, the loss of the kingdom because they crucified their King, the destruction of their Temple, and the end of their existence as a nation.

The Striking Prophecy of John the Baptist

As a historian Luke chronicles the events relating to God’s testimony to the Jewish people in his gospel and in the Acts. This testimony commenced with John the Baptist, the forerunner of the Lord, reached its peak with the Lord Jesus and its end with Paul at the close of Acts. A striking prophecy of John the Baptist ties together this entire period. John said to the multitude who came to be baptized by him— “O generation of vipers, who has warned you to flee from the wrath to come? . . . and now also the axe is laid to the root of the trees. Every tree therefore which brings not forth good fruit is hewn down and cast into the fire” —Luke 3:7-9. Fire is used throughout Scripture as the symbol of divine judgment. We shall now see how the fire of God’s judgment fell, on both the generation of vipers and the trees of Israel. These were first cut down with the Roman axe and then burned. Each of these figures has its own meaning and each will be considered separately.

The Viper Cast Into the Fire

After the shipwreck a viper seized Paul’s hand. “And when the barbarians saw the beast hanging from his hand, they said to one another This man is certainly a murderer, whom though saved out of the sea, Nemesis (Justice) has not allowed to live. He however, having shaken off the beast into the fire, felt no harm” —28:4-5. Before we comment on this incident please note that this is the last reference to the viper in Luke’s writings. His first reference was John the Baptist’s prophecy. Thus, Luke gives us the beginning of divine testimony to “the viper” —those Jews who refused to repent—and their end, cast into the fire. This ties together their entire history—from the warning of judgment to its execution.

The viper seizing Paul’s hand and holding onto it with intent to kill is a figure of what the unrepentant Jews sought to do to Paul. The hand speaks of a man’s work. So the Jews fastened themselves onto Paul’s work seeking to destroy it and him. This is the story of the Acts. In 14:19 for example they stoned Paul and left him for dead. But Paul was unharmed and shook the beast into the fire. That is, Paul separated himself from them after his testimony in the synagogues was rejected and left them to the judgment of God. We see Paul shaking “the viper” into the fire in 18:6— “but as they opposed and spoke injuriously, he shook his clothes and said to them Your blood be upon your own head.”

The Trees of Israel Are Also Thrown Into the Fire

Just as the viper—the figure of the unrepentant Jews—ended in the fire, so did “the trees of Israel” —their national institutions. John the Baptist prophesied this when he said— “and already also the axe is applied to the root of the trees; every tree therefore not producing good fruit is cut down and cast into the fire” —Luke 3:9, 10. The axe was the well-known symbol of capital punishment of the Roman judiciary (the lictors who attended the Roman magistrates carried an axe for executions). So John the Baptist’s warning was that the Romans would fell the Jewish trees—i.e. put an end to their national institutions by force.1 Two Jewish trees which the Romans felled can be easily identified—the cedar and the oak.

. . . The Cedar Tree—This tree is symbolic of the royal house of David—see Isa. 10:33 to 11:1-10; Ezekiel 17:22-24; Zechariah 11:1. Because it was impossible for anyone but Christ to sit on David’s throne, the institution of the kingdom ended with the crucifixion of Christ.2

. . . The Oak Tree—The Roman axe must now be applied to the oak tree—the symbol of Israel as a strong and great nation in the earth cf. Gen. 13:18; 14:13; 18:1; 25:9-10; 35:1-5 . . . as promised to Abraham. Having refused Christ as their King and chosen Caesar, they woke up to discover Caesar’s armies under the walls of Jerusalem. Christ their true King would have gathered them under His wings as a hen does her brood, but they would not. Caesar came and took away their place and nation. Thus, was the oak tree felled, although the trunk remains in the earth—Isa. 6:8-13.

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The order of the felling and burning of the trees is most instructive. First the cedar—the Romans crucified the King who alone had title to sit on David’s throne—then the oak—they came and destroyed Jerusalem even as our Lord foretold— “but when the King heard thereof, he was wroth, and he sent forth his armies” (note how the Roman armies under Titus are called the armies of the King—that is God’s armies, for they were His instrument of vengeance)— “and destroyed those murderers and burned up their city” —Mat. 22:7. Such was the fate of those who had no king but Caesar.

The Destruction of Jerusalem and the Temple

Following the resurrection of Lazarus, the Jews convened their Council to consider the public consequences of the Lord’s miracles. “If we let Him thus alone” they cried “the Romans shall come and take away both our place and nation” —John 11:47, 48. But this is exactly what happened because they slew Him. The Lord prophesied the destruction of Jerusalem, the most frightful episode in the annals of war until the twentieth century, when He wept over the city which had rejected Him. “For the days shall come upon you when your enemies shall build embankments around you and encircle you and besiege you from every side, and level you to the ground, and your children inside you, because you knew not the time of your visitation” —Luke 19:43, 44. And so because they knew not the time when their Messiah visited them, the Romans were allowed to take away their place—that is the Temple—and nation. It was no longer God’s place but theirs, by their own admission. They played politics and offered sacrifices for Caesar and the Roman people.3 But in the long run their dissembling did not help them. Because the Lord had decreed the city’s destruction, it fell, and all within it, except the Christians who had been warned to get out of it.4

The siege of Jerusalem was the culmination of a general rebellion of Judaea against the Roman Empire which lasted over a number of years with heavy losses on both sides. When Jerusalem fell the Jewish nation did too. This was because Jerusalem was the only place the Passover could be kept. The Jews in the land, and the Jewish pilgrims from abroad who had travelled to the City to observe the Passover, flocked into the City and were trapped when the Roman army closed a ring around it. Two things contributed to the city’s fall—famine due to the siege and a civil war inside its walls. These twin calamities probably took a greater toll than Roman arms. Captured Jews were crucified in such numbers that the forests were denuded of trees. Many people tried to escape from the city. The Romans caught almost all of them, and ripped their stomachs and bowels open to look for hidden jewels. In many places the ground could not be seen for corpses covering it. When the Temple fell Titus tried to prevent its destruction, but the Roman soldiers were so enraged by their long sufferings and casualties, and the obstinacy of the Jewish resistance, that they ignored his pleas. So Scripture was fulfilled— “and after the sixty-two weeks shall Messiah be cut off, and shall have nothing, and the people of the prince that shall come (note—the people of the prince, not the prince—that is the soldiers, not Titus) shall destroy the city and the sanctuary” Dan. 9:26. The city and Temple were truly destroyed, filled over and turned into a plowed field so its very memory would be erased among men. Titus built a triumphal arch near the colosseum to commemorate his triumph, which still stands in Rome after all these years. Tacitus says 600,000 Jews fell in the carnage. The survivors ended up as gladiators, food for the wild beasts in the numerous arenas of the Roman Empire, or as slaves in the mines.

The Night of Israel’s Darkness

With Jerusalem and the Temple destroyed there was no longer any religious center to which the Jews of the dispersion could go. The loss of their homeland soon followed the loss of their center. For some time, they enjoyed a period of peace until the Emperor Trajan oppressed them. They instigated several uprisings, and in Cyprus massacred 240,000 of their fellow citizens. Hadrian, who later became Emperor, drove them from the island. His experience with them in Cyprus caused him to take stern measures against them when he was ruling. The Jews again rebelled under a false Messiah, Bar-Cochebas. Over and over again they repeated the error of following a false Messiah, as they will do again when the Antichrist appears. “I am come in My Father’s Name and ye receive Me not; if another shall come in his own name him ye will receive” John 5:43. The rebellion was repressed with great severity and Jerusalem was laid out and built as a pagan city. Its name was changed to Aelia Capitolina, and a temple to Jupiter was erected on the site of the former Temple. Strangers colonized the city and the Jews were forbidden to enter it. At this time an irreparable breach arose between the Jewish Christians and the Jews. The Christians had been mistaken for Jews and persecuted during the uprising, and to prevent this happening again they applied for permission to reside in the new city. To the Jews this was unforgiveable. But it little mattered, for the Jew was to become a wanderer over the face of the earth.

As the Roman Empire began to decay the professing Christian Church grew outwardly stronger but increased in evil. The Empire had crushed the Jews for their constant rebellions; the Church, so-called, became a tormentor of the Jews in the Name of Christ. There is little doubt that God raised up Mohammedanism to check the unbridled and oppressive reign of the professing Church. Under the Mohammedans the Jews suffered less than under the so-called Christians. Every professing Christian country in Western Europe, and England, has a record of killing and oppressing the Jews. Russia and Eastern Europe instituted pogroms against them. In Poland and other countries, they were confined in ghettoes. Huge fines were levied against them, their property was confiscated, and they were slaughtered without number. Indeed, it has been estimated that more Jews lost their lives in Christian countries over the centuries than in the extermination campaign of Hitler Germany. During this long period, they continued to be deceived by false Messiahs promising them deliverance. But government, priesthood, sacrifice, even their old idolatry all has been swept away “THE CHILDREN OF ISRAEL SHALL ABIDE MANY DAYS WITHOUT A KING, AND WITHOUT A PRINCE, AND WITHOUT A SACRIFICE, AND WITHOUT AN IMAGE, AND WITHOUT AN EPHOD, AND WITHOUT TERAPHIM” Hosea 3:4.

Enough has been written to demonstrate that the judgments which fell on the apostate Jews were dual in character moral and physical and that both run on to the end. Of their inability to see Christ in their own Scriptures Paul writes “but their thoughts have been darkened for to this day the same veil remains in reading the old covenant, unremoved, which in Christ is annulled. But to this day, when Moses is read, the veil lies upon their heart. But when it shall turn to the Lord, the veil is taken away” 2 Cor. 3:14-16. Every true believer loves the Jew and longs for his salvation now. He is also encouraged at the thought of the nation once more turning to the Lord.

In the latter connection the reader should consider the law of the burnt offering in Leviticus 6. First let us explain that the law of the burnt offering is the principle of the burnt offering. The burnt offering was a type of the cross of our Lord Jesus Christ in its highest aspect the way God viewed Christ as the perfect Man who did His will unto death. We read “this is the law of the burnt offering it is the burnt offering because of the burning upon the altar all night unto the morning, and the fire of the altar shall be burning in it” Lev. 6:9. During the night of Israel’s darkness when we Gentiles have accepted Israel’s Messiah as our Saviour, the fire burns on. So shall it be to eternal ages, for the unbelief of some shall not make the faith of God without effect— “the fire shall ever be burning upon the altar, it shall never go out” —Lev 6:13.

~~~

A chronological table of significant events from the Day of Pentecost to the destruction of the Temple follows, to round off this Chapter. The dates given are in some cases certain, but in many others, approximations. They fit the narrative of the Acts and other passages and are related to the established flow of events in secular history as researched by competent scholars and historians. These authorities disagree on certain dates, which is not surprising in view of the great span of time involved. However, the margin of disagreement is not significant.

Appendix A to Chapter 28.1: The Chronology of the Transition From Judaism to Christianity in The Acts

Together With a Chronology of the Pauline Epistles

30-34 The events at Jerusalem from the Day of Pentecost to Stephen’s witness to the Sanhedrin—2-7:53

35 The Martyrdom of Stephen—7:55-60. Persecution and scattering of the disciples—8:1-3. Spread of the gospel—8:4. Philip’s preaching in the City of Samaria is blessed—Peter and John go to Samaria and lay hands on the converts, who receive the Holy Spirit—8:14-17. Philip goes to Gaza to meet the Ethiopian Eunuch, who is converted and baptized—8:26-40. Peter’s Miracles at Lydda and Joppa—9:32-42. Peter sent to Cornelius—The Gentiles believe and receive the Holy Spirit—10:1-48

36 Saul of Tarsus converted while travelling to Damascus (Note: Acts 9:22-28 is obscure unless we understand that Paul went to Arabia for 3 years, as he states in Gal. 1:18, that period comes between 9:25 and 9:26)—9:1-21

37 Caius (Caligula) Emperor of Rome for four years—Herod Agrippa succeeds Herod Philip—Caiaphus the high priest deposed; succeeded by Jonathan

38 Paul in Arabia and then again returns to Damascus—Gal. 1:17

39 Paul’s first visit to Jerusalem, three years after his conversion Gal. 1:18 and Acts 9:26

41 Claudius Emperor of Rome for thirteen years—Judaea and Galilee united and Herod Agrippa made king. Herod (brother of Agrippa) is king of Chalcis. Gospel preached to the Gentiles at Antioch. The church at Jerusalem sends Barnabas to Antioch. Barnabas goes to Tarsus to get Paul to teach the new converts 11:20-25

42 Barnabas and Paul stay at Antioch for a year—11:26

43 The Church persecuted by Herod Agrippa. James beheaded; Peter imprisoned but freed—12:2-17

44 Death of Herod Agrippa Palestine united to Rome. Paul’s second visit to Jerusalem with the collection 11:30

45 Paul returns to Antioch 12:25

46-48 FIRST MISSION BEGINS Paul, Barnabas, John Mark (to Cyprus and modern Turkey) 13:1-4

48 Ananias made high priest by Herod, king of Chalcis

49-50 After Paul and Barnabas return from the first mission they stay at Antioch for a long time 14: 27, 28

50 Dispute about circumcision 15:1. Paul’s third visit to Jerusalem 14 years after his conversion Gal. 2:1 and Acts 15:2. Paul returns and stays at Antioch 15:35

51 SECOND MISSION BEGINS Paul, Silas and Timothy (through Asia to Macedonia and Greece) Acts 16, 17

52 Paul stays at Corinth for a year and a half 18:11. From Corinth he writes The First Epistle to the Thessalonians, then shortly after The Second Epistle to the Thessalonians (either in 52 or early 53)

53 Paul leaves Corinth and sails to Ephesus

54Nero is Emperor at Rome reigns 14 years. Paul returns to Antioch after his fourth visit to Jerusalem 18:22

THIRD MISSION BEGINS Paul visits Galatia and Phrygia and goes on to Ephesus 18:23

55-56 Paul stays at Ephesus for two years and three months. Writes The Epistle to the Galatians (“so soon” after his visit to them Gal. 1:6). Writes First Epistle to the Corinthians. Riot at Ephesus 19:23-41. Paul goes to Macedonia 20:1 and 2 Cor. 2:12

57 Second Epistle to the Corinthians written 2 Cor. 9:2. Paul visits Illyricum Goes to Corinth and stays 3 months 20:2, 3

58 Epistle to the Romans written. Paul leaves Corinth and goes through Macedonia with Luke. Sails from Philippi, preaches at Troas, addresses the elders at Miletus. Farewell at Tyre and Caesarea Acts 20, 21. Paul’s fifth visit to Jerusalem 21:16. Attempted assassination in the temple 21:27. Appearance before Sanhedrin 22:30. Lysias sends him to Felix at Caesarea 23:23

59-60 Kept in bonds for two years after the hearing by Felix Acts 24

60 Felix superseded by Porcius Festus 24:27. Paul heard by Festus. Appeal to Caesar. Heard by Agrippa and Festus 25:6-23 sent to Rome by sea in autumn of the year. He is shipwrecked at Malta where he winters Acts 27

61-62 Paul arrives at Rome. Here he lives in a rented house for 2 years. The Jews come to hear him Acts 28. Paul writes Colossians, Ephesians, Philippians and Philemon from Rome

63 Paul’s appeal successful. Writes The Epistle to the Hebrews visits Crete and leaves Titus there Titus 1:5 tells Timothy to stay at Ephesus 1 Tim. 1:3

64 Paul goes into Macedonia 1 Tim. 1:3. Writes First Epistle to Timothy Writes Epistle to Titus Winters at Nicopolis Titus 3:12. Great fire at Rome unjustly blamed on Christians

65 First general persecution of Christians by Nero. The building of the temple at Jerusalem begun by Herod is completed Paul visits Miletus and leaves Trophimus there sick 2 Tim. 4:20

66 Ananias assassinated by Sicarii Paul arrested and sent to Rome writes Second Timothy his last epistle

67 Peter and Paul both put to death

68 The Emperor Nero commits suicide

69 Vespasian Emperor of Rome The Christians flee Jerusalem and find refuge in Pella beyond the Jordan

70 Jerusalem and its temple destroyed by Roman armies commanded by Titus, the son of Vespasian

Home of the Heart

Receive us, Lord—Thy promise this on earth—

Unto Thyself, in that bright place above

Where glory dwells, and where there is no dearth

Of joy—the home of life and love.

The Father’s house—the fatted calf now killed—

Is ours through grace—God’s righteousness fulfilled.

O come then Jesus—Savior, Lord and Friend

Enfold us with that love which knows no end.

On Thee we’d gaze—and seeing Thee the Father

Made known in Thy blest life and death

No hindrance then—nor flesh, nor world, but rather

Enjoyment full of God made known—and Rest.

Lord Jesus come—Spirit and bride now say—

The Holy City—home of endless day—

Is ours by right of blood redemption

For Thou, blest Lord, hast answered every question.

Composed by T.L. Mather

Chapter 28.2: The Journey of the Church From Jerusalem to Rome

The story of the Church in Acts begins at Jerusalem and ends in Rome. As Acts comes to a close, we are given the story of Paul’s travels from Jerusalem to Rome as a prisoner. Paul here, emblematic of Christianity after his departure from the Church, thus summarizes the beginning of God’s work in power on the day of Pentecost at Jerusalem and the end of it in chains in Rome. Acts really gives us the journey of the Church from Jerusalem to Rome—of how the early Church went from one earthly center to another, giving up its heavenly hope.

The primitive church soon left its first love and returned to the world out of which the Apostles and other great servants called it by the preaching of the gospel. At the close Paul wrote to Timothy of the state of things in Asia, the pinnacle of his work— “you know this, that all who are in Asia . . . have turned away from me” —2 Tim. 1:15. Ephesus was the capital of Asia, and the scene of Paul’s mighty works. When the Lord, acting in the capacity of a judge, gives John a message to “the angel” (that is the representative) of the Church of Ephesus, He says “remember therefore from whence thou art fallen, and repent, and do the first works, or else I will come unto thee quickly, and will remove thy candlestick out of its place, except thou repent” —Rev. 2:5. But Ephesus did not repent any more than Israel, and its candlestick is gone—that is, it no more sheds its light in the world. God knew the end from the beginning and has given us the story of the fall of the early Church under the symbolism of Paul’s shipwreck and voyage to Rome, which we will now consider.

Part 1—Sailing and “the Ship” in Acts

Luke’s account of the voyage of Paul’s second ship, the storm, and shipwreck, rate high as history. In fact, they give us the best account extant of ancient sailing vessels and how they were managed in distress. But every word of Scripture is God-breathed—divinely inspired. Scripture is not written to gratify our curiosity about happenings in the past. This is the work of the historian. It is true that Scripture contains much history, but the record is for our instruction, not our mental gratification. When history is given to us in Scripture it has a moral bearing. God has given to us “all things that pertain to life and godliness” —2 Pet. 1:3. If it does not pertain to life and godliness it will not be recorded in the Scriptures. Since the story of Paul’s shipwreck is recorded in great detail, we do well to consider the lessons the Holy Spirit would teach us in the account. We shall carefully support our study from the Holy Scriptures, and not draw on our imaginations. Some writers prefer to inveigh against all attempts to unfold the underlying spiritual teaching of Paul’s shipwreck without defending their objections from Scripture. But “the servant of the Lord must not strive” —2 Ti. 2:24. Instead like the Bereans let us search the Scriptures to see whether these things are so.

Sailing With Paul
the Ship in Acts As a Figure of the Church

A huge ship plowing its way through a mighty ocean is an inspiring sight. It is as much a center of administration as a city, governed by maritime law, self-contained, with its officers and crew performing their allotted duties—making use of the seas for its own purposes yet riding on the surface of them. As such it is a fitting figure of the Church and is so employed in Acts.1 We say “fitting figure” because the seas in Scripture are often used symbolically to depict the wild unruly nations. Passing through the nations the Church was to be morally above them—a witness to them. The Roman Catholic Church calls itself “the ship of Peter”, thus endorsing the figurative meaning of the ship. However, though Peter was a fisherman in the gospels he is a landsman in Acts. It is Paul and his associates who sail in Acts.

The record of Paul’s sailings is almost a chronicle of his works. With the aid of a good concordance we see that sailing in Scripture, with minor exceptions, is almost entirely confined to the Book of Acts. Also, the word “ship” is never found in the New Testament after the Book of Acts, in which it is prominently featured. What is more the word “ship” does not appear in the text in Acts until quite late—20:13—although Paul had sailed a great deal before that. What is the meaning of these design features? Some of the answers start to show up as soon as we search for meaning in the way “ship” appears in the text. There is a design behind its usage, which we have grouped under three headings:

Spiritual declension and Paul’s decision to visit the temple—The word “ship” does not appear in the text until the things causing the Church’s later break-up become evident. The first mention of “ship” followed the fall of Eutychus—a figure of a believer who is bored listening to Paul, drops asleep, and falls. The fall of the individual believer can be contagious. “I’m going fishing” Peter said. The others told him they would go too. And so “ship” appears again following Paul’s warning to the Ephesian elders about those who would ravage the Church after he left it—20:29, 30. The spiritual leadership of the Church was wanting. The Lord gave Ephesus time to repent—read Rev. 2:1-7. Instead the Church became more and more involved with the world. This is indicated by the stop at Tyre, the city of the world’s commerce in Scripture. Here the Spirit warns Paul not to go up to Jerusalem—21:4. After a final warning from Agabus of coming imprisonment, Paul leaves for Jerusalem.

The Storm—A tree’s dead branches break in a winter storm even nature teaching us that what is lifeless or weak is most vulnerable. It was for this reason Satan, using the Roman emperors as his instrument, persecuted the Church. God allowed it to purge the Church of its worldliness, spiritual declension generally, and return to externals. The figure of this is Paul’s ship wallowing in the storm Satan originated. As the Prince of the power of the air he whipped the seas—(the nations)—to fury against the Church.

The Shipwreck—The Centurion (representative of the power of Rome) wants to save Paul (representative of Christianity). But his terms are the abandonment of the ship, followed by the captivity of Paul (Christianity) in Rome. We will explain this more fully to our readers in Part 2.

Part 2—The Three Ships Which Took Paul to Rome

The first ship on which Paul sails is a figure of the Church still under Paul’s leadership. It comes from Adramyttium— “meaning to sail by the coasts of Asia” —thus being clearly identified with the Roman Province of Asia where Paul’s teaching reached its zenith. The next two ships— (one of which sustained shipwreck and the other which took Paul to Rome) both came from Alexandria, a city identified with opposition to Paul’s teachings. Now let us look at the voyage of the first ship.

The First Ship-Figure of the Church Under Paul’s Leadership

The voyage of the first ship is divided into two parts—the commencement of the voyage and “the next day.”

Aristarchus accompanies Paul at the commencement. He is a Macedonian and described as Paul’s travelling companion in 19:29 during the riot at Ephesus. Here we have a figure of Paul’s work among the Gentiles with others sharing in it. The ship meant “to sail by the coasts of Asia.” This was Paul’s great field of labor. In 20:4 Aristarchus accompanied Paul into Asia. This part of the voyage is uneventful.

A change is indicated on “the next day.” On “the next day” the ship touched at Sidon. Sidon is the sister city of Tyre, with which it is generally linked in the Bible. Tyre speaks of the world’s commerce; Sidon of its industry. We believe that the ship touching at Sidon is a foreshadowing of the ultimate involvement of the Church with the goods of this world. The reason for this belief is that Paul was warned at Tyre by the Spirit not to go up to Jerusalem—21:4 but the ship does not dock at Sidon until now. Indeed, the two great things which characterize “the next day” are the touching at Sidon and Julius the Centurion the symbol of the power of Rome. Cyprus also arrests our attention. “We sailed under Cyprus because the winds were contrary.” Barnabas sailed away to Cyprus following his dispute with Paul. Is the mention of Cyprus here a veiled allusion to this in contrast to the mention of Aristarchus who travelled with Paul? However, this may be the contrary winds do not prevent the first ship from entering harbor. As long as Paul is listened to there is progress. But now the prisoners are transferred to the second ship.

The Second Ship—Shipwreck of the Church Through Ignoring Paul

No man is named on the second ship except Paul, who becomes the central figure. Those who listen to Paul are “we” or “us” —those who don’t— “they” “them” or “the sailors” “the centurion” “the soldiers.” Through this device we are informed that there are two parties on board, and our attention is drawn to those who accept or reject Paul’s counsel, and to the roles they play.

The second ship is from Alexandria, the great Greek intellectual city of the ancient world with its library and university. It was the home of theological speculation—of Philo and Origen. It is not drawing idle conclusions to suggest that when the Centurion “put us therein” that is on the ship of Alexandria—we get the foreshadowing of the first great departure from Pauline doctrine, for it is an historical fact that this took place under Origen of Alexandria. Those familiar with Church history do not need to be reminded of Origen’s role as an architect of the disaster of the early Church. Being personally pious and holy, zealous for the faith, and heedless of the risk of martyrdom were good traits we find in Origen. But Paul writes— “though I give my body to be burned and have not love it profiteth me nothing” —1 Cor. 13:3. Origen moved away from the love of the truth Paul taught and mingled Christianity and the speculations of philosophy. Of him Carron writes— “heretics and philosophers attended his lectures and he wrote much on philosophy and religion and won over many of the intelligentsia of his day by his arguments. The effect was to mingle philosophy and Christianity to the great detriment of the latter . . . he pursued a fanciful and allegorical method of interpreting the Scriptures rather than teaching the plain sense of the Word. His methods of interpretation set a fashion for after ages which was not seriously checked until Reformation times.”2 Origen himself was influenced by Clemens Alexandrinus, preceptor in the Catechetical School of Alexandria. Origen became the chief exponent of the tenets of the Alexandrian school and fiercely assailed certain aspects of Paul’s doctrine which disagreed with his philosophy. Thus we see how the ship of Alexandria led the way to Rome. Babylon—the Rome of Rev. 17:5—means ‘confusion by mixing.’ Paul taught “ye are complete in Him who is the Head of all principality and power” —Col. 2:10. Since we are complete in Him why should we add the vain philosophical vaporings of the human mind to spoil everything?

The natural man cannot understand this principle. A professor at the University of Toronto once challenged a Christian student “why did St. Paul not visit Alexandria in view of its intellectual prominence in the ancient world? All the New Testament says about Alexandria is that two ships came from there and that it was the birthplace of Apollos!” He forgot that it was the synagogue of the Alexandrians which disputed with Stephen. Even before Christianity its doctrines troubled Judaism. So Paul wisely avoided Alexandria. He also left his Colossian letter to the Church as a warning against philosophy. But it was ignored because those who followed Paul didn’t understand that to mingle Christianity with philosophy is to adulterate the former. Philosophy is the great external enemy of Christianity because it is the mind of man opposing the divine revelation and substituting its own thoughts. Philosophy leaves man in his natural darkness; Paul’s doctrine is a revelation from God and brings man into the light. With these remarks we will return to our second ship the ship from Alexandria.

On the second ship we “sailed slowly many days.” Even so it makes harbor at Fair Havens. As long as Paul’s voice is heard at all winds may be contrary or the ship may be virtually becalmed still, enough progress is made to reach harbor, and the ship remains intact. The ship here, we must emphasize, speaks not only of the Church but of the Church when it was a united whole, testifying to a world it is morally above. But now a change takes place. A council is called on board ship which the principal men attend. Surely, they think, there must be a better harbor than Fair Havens for the ship. The majority overrule Paul’s wise counsel 27:12 and the stage is set for the Church’s shipwreck. The failure of the Church as a united testimony to the world can be traced to disregarding Paul’s doctrine and allowing majority rule to take its place. The form this took in the actual history of the Church was to suppress Paul’s teaching, using the universal authority of the Church as man saw it.

At first the South wind blows softly, and they suppose that they have gained their purpose. The South wind blowing softly is a figure of Satan prospering those in the Church who do their own will gain their purpose and ignore Paul. Even in the first century the Church wanted a form of Christianity less offensive to the world than Paul’s gospel. “All those who are in Asia have turned away from me” Paul said 2 Tim. 1:15. So God allowed the early Church to experience what the world really was. He who understands what is happening allows Satan to persecute the Church to restore it to its faithfulness, even if its outward unity is destroyed in the process. Satan cannot touch us unless God permits it. When He allowed Satan to touch Job “behold there came a great wind from over the wilderness, and smote the four corners of the house, and it fell upon the young men and they died” Job 1:19. So here “there arose against it a tempestuous wind called Euroclydon.” All progress is stopped at once and the ship is driven helpless up and down in Adria. “Adria” is the present Mediterranean3— “our sea” to the Romans and marks the extent of the persecution Satan organized against the Church throughout the whole of the Roman Empire. Believers suffered unspeakable torments such as being thrown to lions in the arenas, burnt alive, tortured, etc. No wonder that “all hope that we should be saved was then taken away” — (v. 20).

At this juncture the sailors, who aren’t really interested in the fate of the ship or its passengers, see the chance of saving themselves. First, they cast four anchors out of the stern. Then, pretending that they are going to drop anchors out of the prow, they make for the ship’s lifeboat, planning to abandon the ship and its passengers to their fate. Paul discovers their plans and the soldiers stop them. When it is day, and just before the end, they discard the sea anchors, letting them drift away. The ship’s security on the open seas is therefore gone, and it must make for land at once.

To interpret these actions “the sailors” are a figure of those who think they can run the Church without Paul the four anchors are Paul’s four great doctrines (which we shall consider later) the prow (the leading part of the ship) speaks of the position occupied by the leaders of the Church who misguided the people with false anchors (anchors of pretense) which are worthless. To make sure the reader does not think this is spiritualizing Scripture let us test the interpretation against the actual history of the early Church.

After Paul left the Church, those who moved up to the prow of the ship that is the leaders who came after him ignored his doctrines. They threw his four anchors into the sea and pretended that the anchors in the prow where they were in other words their teachings should point the way for the Church. Self-interest was their motive, for, while they were at the prow, they tried to save themselves at the expense of those in the ship.

A ship’s anchor is the symbol of its security. On board the ship Paul’s four anchors—that is his four great doctrines—were a constant reminder that the ship’s true anchorage is in heaven. But the crew were not interested in the ship’s security, only their own. Pretending they were dropping anchors out of the front of the ship they were actually lowering the ship’s boat, so they could escape. The real anchors had been thrown into the sea. The remaining anchors are associated with deception. We are deceived when we substitute something else for the heavenly hope Paul left us— “which hope we have as an anchor of the soul” —Heb. 6:19. This is what the early leaders of the Church did. Why did they do it? Verse 29 says it was fear of hitting rocks. This simply means they thought that holding on to Paul’s doctrine might cause the ship to drift onto the rocks and be broken. In plain language they feared it would divide the Church which by now preferred a worldly Christianity. A heavenly Christianity would only ensure the continuing hostility of the world. At periodic intervals the Church had been persecuted by the Empire. Generations of believers had been forced to live and die in the Catacombs for their faith—see illustrations. The time had come for a truce with the world. Since Paul’s teachings opposed this, they must be watered down. The Empire too assessed the persecutions. They had cost it some of its most able and educated people. It was time for compromise. The Empire would meet the Church halfway. The persecutions would cease—Christianity would be the official religion. What could the Church offer? We get the answer in Paul’s shipwreck. Those in charge started to discard Paul’s four anchors one by one. They got rid of the anchor that Christ is the Head in heaven of His body the Church on earth. They substituted a man on earth—the Pope. They got rid of another anchor—the Lord’s Supper. This was changed into the Mass. They got rid of the doctrine of the first resurrection. Instead there was the hope of a precarious passage through purgatory. They got rid of the doctrine of the Lord’s second coming. Instead the Church is to establish the millennium on earth, and to speed this happy day the Pope was granted temporal as well as spiritual power—hence the term “Christendom” —Christ’s Kingdom. See how the Lord anticipated their actions in another portion of Scripture—Mat. 24:48-51.

After Paul’s doctrine was given up in the early Church nearly everything else went too. This is the meaning of “they lightened the ship and threw the wheat into the sea.” The wheat is a figure of the Bible, the food of God’s people. They were starving on a wheat ship, for that is what Paul’s ship was. To carry the figure through to its logical conclusion, the Bible, the food of God’s people, was kept out of circulation, chained to pulpits, and sound teaching suppressed.

The change that occurred in the Church when Paul’s doctrine was given up is indicated most subtly in the text by the use of the words “sailors” and “soldiers.” The sailors—those who think they can run the ship without any advice from Paul—fail miserably. They try to escape with their own lives and leave the ship to its fate. At that point the soldiers take over from them. “The soldiers” represent the secular power of Rome which took over the reins from “the sailors” —the ecclesiastical authorities who exposed themselves to this danger by not obeying Paul’s teachings.

Preparations now begin to beach the ship. “And having cast off the anchors, they left them in the sea.” These are the four sea anchors which they had previously dropped from the stern for fear of falling on the rocks. “Anchor” does not convey the meaning. We think of an anchor as a weight dropped to the bottom to hold a ship steady at one point. These “anchors” were really brakes. They floated on the surface and their function was to impede the progress of a ship. They had previously been lowered into the sea for fear of the rocks (symbolically the shattering power of division). Still trailing behind the ship, they provide a link with Paul’s doctrine and slow down the progress of the ship towards destruction. Now this link is snapped. The anchors are cast off and left in the sea . . . that is, Paul’s restraining influence is removed. Their own direction takes its place for they loosen the lashings of the rudders. These would normally be drawn aboard and fastened while the ship was anchored but are now made ready for steering. Also, they hoist the foresail to the wind. The rudder is human direction; the sail human means—all a substitute for Paul’s doctrine. Significantly both were missing in Noah’s Ark which ended in triumph on Mt. Ararat in the face of a greater storm, because of entire dependence on God. Here, ignoring God’s Apostle, and substituting man’s thoughts and means, all ends in ruin.

The ship now fell into “a place where two seas met” —that is ran together and merged. Here they beached the ship. A ship is built for the seas, not for land. As soon as it is beached the breakup begins. Could this be the time when, under the Emperor Constantine Christianity became the official religion of the Empire? After that the Church was stuck fast to the earth like Paul’s ship—its heavenly testimony to the nations ended, and itself exposed to the battering of the seas. “The bow stuck fast and remained unmoveable” speaks of the leaders’ rigid adherence to the earthly connection which exposed the Church to breakup, for as a witness for God it was finished. “And the counsel of the soldiers was that they should kill the prisoners, lest anyone should swim off and escape. But the Centurion, desirous of saving Paul, hindered them of their purpose.” Here we have a picture of the early Church after Paul but before Constantine— “prisoners” —subject to death at any time at the whim of the secular power—the soldiers—in persecution after persecution. Now their commanding officer interferes to halt the intended slaughter. The Centurion here is a figure of Constantine, who ended the persecutions— “desirous of saving Paul” —that is Christianity. But he exacts a price—leaving the ship for the land. What a contrast we have between Eutychus, the Fair Havens, and this moment. “Eutychus” means “well off” —the position of the believer. “The Fair Havens” stands for the early Church at anchor after its initial apostolic testimony to the nations, not able to continue sailing like that anymore, but safe and secure in all the good of the ministry Paul left it. Now all on board are told to leave the ship entirely and head for Malta. They do not even know the name of the land until they get there. Malta is another island, true, but not the island Paul chose, and here there is no anchorage for the ship but breakup.

So the Centurion gives the order to abandon ship, for the secular power of Rome did not want the true Church anyway. Constantine saw that it was politically expedient to recognize Christianity and so terminate strife in the Empire. But it would be absurd to call this man a Christian. Within three years of his championship of orthodox Christianity at the Council of Nicaea, he put a nephew to death, drowned his wife in a bath, and murdered a son.4 Coming back to the shipwreck we see that the Centurion ordered those who could swim to get to land by their own efforts. The rest made shore by clinging to pieces of the ship. Thus, it did not all go into the sea.

A closing comment on the word study of “land” in Acts would be profitable. We will bypass 5:2 (read ‘possession’) and 5:8 (read ‘the estate’). “Land” then, is found at the beginning in 4:37 where Barnabas filled with the heavenly hope, laid the proceeds of a land sale at the Apostles’ feet. It is found at the end in Paul’s shipwreck—27:39, 43, 44, for when the Church ceased sailing the seas and reached land, it repudiated Barnabas’ action in the beginning and became rich and wealthy. Thus does the text draw the terminal points together showing us the work of the Spirit in man in the beginning and the work of the flesh in man in the end.5

The Third Ship—Paul and His Doctrine Carried Captive to Rome

Satan hindered the first ship, where Paul was in control, prospered the second ship when Paul’s counsel was ignored, and then wrecked it. The voyage of the third ship is uneventful, prospered by the South wind. Satan has no complaint against the third ship, for it comes from Alexandria too, indicating the continuing influence of teaching which will set aside everything Paul taught. This ship, appropriately enough, carries Paul captive, bound for Rome.

The prow of the third ship is adorned with idols. This was customary in the ships of the time. They had an image of a tutelary god on the stern and a carved or painted figurehead of a god on the prow—the meaning of “whose sign was Castor and Pollux.” The prow, as already mentioned, speaks of what leads. The prow of the second ship had stuck fast to the earth. It broke up, as the primitive Church did. The prow of the third ship led the way to Rome. No wonder the soft South wind blew once more as it did when the second ship left Fair Havens. There Satan, in the figure of the South Wind blowing softly, prospered those who ignored Paul and chose their own way; now he is prospering those who carry Paul himself away.

“Fair Havens” was on the island of Crete. Paul wanted the ship to winter there. Looking ahead he could see the winter of the Church coming up—when he should leave it. So at the close of his life he did everything possible to strengthen things. He wrote Titus saying— “for this cause I left you in Crete that you should set in order the things that are wanting and ordain elders” —Titus 1:5. Even before the shipwreck he was concerned with the Church’s spiritual leadership, saying to the Ephesian elders— “I commend you to God and to the Word of His grace” —20:32. This was the “Fair Havens” position on Crete where the ship should have anchored during the winter season of “the last days” —a New Testament expression for the period commencing with Paul’s departure from the Church.

But the warnings went unheeded. All was over now. There is no mention of a passenger list on the third ship—only “we” —Paul and his associates. Soon the Apostle will be a prisoner in Rome and with him the doctrine which is proper Christianity.

Part 3—Survival After Shipwreck—the Believer’s Position Today

With the trees of Israel felled and the Church shipwrecked we might be filled with discouragement if we did not know God and His ways. But should we expect more from fallen man in the New Testament than in the Old? When we read the Old Testament, we see how God overcame all the works of Satan. Was the old-world chaos? Gen. 1:2. Then out of it God shapes a world of ordered beauty. When man falls, He promises a Savior for him. Do His chosen people Israel fall? He sends them prophets. So with us. The good has been of God; the evil of ourselves. Depend upon it, God allowed the divisions of the Church though He was not the Author of them. His purpose in all this is not only to reveal His heart but ours too, so that “no flesh should glory in His presence” —1Cor 1:29. He established the Church in power and in unity. Man divided it. No matter, it shall be restored in glory one day by His hand, and we shall behold its unity, unattainable here, in and through the eternal glory. But what of the present—what is the character of Christianity today, with the outward unity of the Church gone? How are we to carry on? What about those who want to obey the great Apostle’s admonition— “be ye followers of me, even as I also am of Christ?” —1 Cor. 11:1. Well, their position is given to us in two figures following two of the ships we have been considering. The shipwreck of the second ship was followed by security on the island of Malta, the warmth of a fire following the ordeal, and blessing flowing out to others on the island. The third ship landed, Paul was taken prisoner to Rome, and dwelt in his own rented house—a figure of those who cling to Paul’s doctrine to the very end. These two figures give us a picture of the personal and collective position of every true follower of Paul. The Lord has provided for every Christian to be faithful to the truth even under the most adverse circumstances.

The Island Position of the Believer

To go back a little: following the shipwreck Paul and his companions are on an island. It is on an island too that the Apostle John finds himself—the isle of Patmos— “for the Word of God, and for the testimony of Jesus” —Rev. 1:9. These two great Apostles are found on an island because of faithfulness. When we think of an island, we picture a body of land surrounded by sea. Those on it are sheltered from the sea but cut off by it. So an island is a figure of both personal security and of isolation—alone, cut off from the world because we belong to Christ. Thus, the world will say of a believer— “he is a good worker but odd—he won’t drink with us” etc. So we are isolated now from the surging seas of this world, which only spew out waste and dirt. The island position of the believer is an involuntary one—that is to say he has no choice about it—it is the position God has brought him into because he has the life of Christ which man does not want. Paul didn’t arrive in Malta by choice, nor John in Patmos. How then did these two great Apostles get off their respective islands?

As to John the Lord said— “if I will that he tarry till I come, what is that to you?” —John 21:22. John goes on to the end in his written ministry. What end, you say? Well, John was on the isle of Patmos, in spirit, when he hears the words— “come up here.” Rev. 4:1. This is how John leaves his island. So will it be with us as individual believers when we hear the Lord’s voice summoning us off our island to the sunshine of His smile in the glory. Not so with Paul, whose ministry is collective. Paul’s ministry concerns the Church as John’s concerns the individual. Therefore, it is not surprising to see Paul taken off his island by ship and brought to Rome a prisoner, where he rents a house. Here the great teaching Apostle “received all that came in to him.” The thought here is not isolation like the island, but separation. No one enters Paul’s hired house without making a choice to hear and obey Paul’s teaching.

Paul’s Hired House

To follow Christ as Paul did and thus, so to speak, to company with Paul, we must break with the great worldly religious system which has corrupted his doctrine and in figure still keeps him and it in chains. We need the fellowship of other believers. God has met this need. What followed the shipwreck was the fire on the island to comfort and cheer. Paul picked up brushwood and threw it on the fire. If this warmth of individual fellowship is to be continued, we must follow Paul corporately into his own hired house. Paul of course is in chains, bound by the power of Rome. No doubt there are still many true believers in the Church of Rome. To them comes a voice from heaven saying “come out of her, My people, that ye be not partakers of her sins” —Rev. 18:4. To the very end of things Rome dominates the scene of the outward profession of Christianity, and men of the world refer to her as “the Church” when she speaks. With her doctrines which the gullible believe, she keeps the Apostle’s words from the people. The spires of her great cathedrals rise to heaven. Filled with gold and treasure, fragrant with incense, echoing with music, they enthrall those who are not born of the Spirit. She sits a queen, knowing no sorrow, and says ‘I am Peter.’ And she has daughters—Rev. 17:5—protestant bodies who imitate her worldliness and imprison Paul’s true Christianity.

In sharp contrast “Paul dwelt two whole years in his own rented house.” This is the present character of true Christianity—not a great edifice whose construction spans a thousand years. Simplicity. Paul only rented his house—he did not buy it. This is an indication of the transient nature of Christianity in the world. The true Church has no inheritance down here, having its hope in heaven.

The “two whole years” in which Paul dwelt in his house hint at the duration of Christianity on the earth—approximately two thousand years.6 We get the same thought in the parable of the Good Samaritan. The Good Samaritan was the Lord, who journeyed from heaven to meet our needs, put us up in an inn when He left, and paid our room rent with two denarii. Like Paul’s rented house the inn is a temporary consideration. How long we stay in the inn is hinted at in broad terms also, for two denarii would be about two day’s wages—enough for two thousand year’s lodging in God’s way of looking at a day—see 2 Pet. 3:8. In these two figures—the inn and Paul’s rented house—we see that God takes care of His people on earth until Jesus comes again.

Well, in Paul’s hired house the great Apostle preaches the Kingdom of God and teaches those things which concern the Lord Jesus Christ. This is the note on which Acts ends. The range of Paul’s ministry is so vast and our comprehension of it so limited that it might be best to concentrate on fundamentals. The heart of Paul’s doctrine is the four great revelations which he received from the Lord. These are the four great anchors in 27:29, 40 which the early Church discarded to its loss. Let us then come into Paul’s rented house—and hear what the great teaching Apostle has for the Church of God on this subject. His instruction is for all ages.

Paul’s Doctrine—The Four Great Anchors of the Church

Many years ago, the late H.E. Hayhoe was preaching the gospel in Brooklyn, New York. After the service he was approached by the janitor of the building, who had listened to him and was in an irate mood. “Why do you introduce Paul’s doctrine when preaching the gospel?” he demanded. Without waiting for an answer, he went into a tirade, denouncing various teachings of Paul in the Scriptures with which he disagreed. “ONLY PAUL SAID THAT” he kept on repeating, making it clear that his opinion was as good as Paul’s. The preacher listened to him patiently and when he finished asked him one question— “how do you know you are saved?” At once the man replied triumphantly— “believe on the Lord Jesus Christ, and thou shalt be saved” —16:31. “Not at all” replied the preacher— “ONLY PAUL SAID THAT. If he’s wrong on all these other things you’re telling me about I’m sure he’s wrong on that too, and you’re not saved.” The poor man did not know what to say and walked away crestfallen.

The Christian is to acknowledge that the things Paul wrote are the commandments of the Lord—1 Cor. 14:37. When God speaks man is to be silent and listen. It is not only that Paul’s written ministry comprises most of the New Testament after the gospels, but he has a special apostolic calling and ministry from the risen and ascended Lord. Out of this rich ministry there are four great truths which are the kernel of Paul’s doctrine. These were all given to him by revelation from the Lord. Failure to obey Paul’s doctrine is to flout divine revelation and invite shipwreck concerning the faith. Obedience is the path of safety through the troubled sea of life. The Lord will be with us as He was with Paul in the storm. The crown of righteousness is the reward of the overcomer at the end.

The Four Doctrines
Paul Received by Revelation From the Ascended Lord

Paul’s four revelations cover the whole range of the truth of the Church, beginning with what it is—the expression of its unity, and its disappearance from this world at the second coming of Christ. For the sake of order only we will give a reference number to each of these doctrines to identify them for comment. This does not mean that any one is more important than another.

First—The first revelation we will consider is that the Church is the mystical body of Christ, and that He is the Head of that body and we are the members of it. Paul writes— “He is the Head of the body, the Church” —Col. 1:18—and again “gave Him to be the Head over all things to the Church, which is His body, the fulness of Him that filleth all in all” —Eph. 1:22. Paul received this revelation on the way to Damascus, when a glorified Christ asked him “why persecutest thou Me?” —9:4. When the Lord said “I am Jesus whom thou persecutest” he suddenly saw that in persecuting Christians he was persecuting Christ, for they are members of a mystical body of which He is the Head.

Only true believers as distinct from mere professors of Christianity are members of the body of Christ, and so really in the Church. This is an exceedingly practical truth, not to be held in the head but in the heart. We are to love all believers not because of who or what they are, but because they are members of the body of Christ, and we are members of one another. We must not allow the present manmade divisions of the Church to obscure from our vision that real unity in which God sees it, and which will be visibly displayed at the second coming of Christ.

Second—The next revelation concerns the Lord’s Supper. Following the deliverance of His people Israel from Egypt, the Lord instructed Moses to build a tabernacle after the pattern He had showed him. In this was to be a table of showbread—Ex. 23:30—with twelve loaves (cakes) on it—Lev 24:6. When the same Lord instituted His Supper, He took one loaf and gave thanks for it. Thus, He set aside the old order and introduced the new one. The twelve loaves on the table of showbread visibly represented the twelve tribes of Israel: the one loaf, still unbroken, which the Lord took and blessed, anticipated the present unity of Jew and Gentile in His mystical body the Church. From this viewpoint then, the Lord’s Supper is the expression on earth of the unity of the body of Christ. We cannot see that unity visibly among men because division has come into the Church. So God has provided us with a visible figure of the mystical body of Christ—the Church—at the Supper, in the very unity with which He views us.

The Lord’s Supper, though, is primarily a memorial of the death of Christ and is to keep our affections tender with the memory of His love. In the broken bread we see His body, given up in death for us. The wine speaks of His precious blood, separate from His body, having been poured out in atonement for our sins. With the sense of the love that God has to us, our worship ascends to the Son and to the Father who sent Him. “The desire of our soul is to Thy Name and to the remembrance of Thee” —Isa. 26:8.

Having surveyed the general meaning of the Supper, a difficulty arises. Some might say, What is there in all this that the Lord Himself did not institute—in other words why should the Lord’s Supper be viewed as a distinctively Pauline doctrine? First of all Paul claims that it is— “I have received of the Lord that which also I delivered unto you” —1 Cor. 11:23. Note the language, indicating it is a fresh revelation, supplemental therefore to the Lord’s own institution of the Supper. The additional truth which the Lord revealed to Paul concerns the duration of the Supper and who should observe it. Without His further revelation to Paul, who could say, for example, whether or not Israel might continue to observe it in the millennium? But in the revelation He gave Paul, and which Paul has delivered unto us, it is clear that the Supper is to be observed only until Jesus comes—see 1 Cor. 11:26. Thus the Lord’s Supper is only for the Church period. The next question that arises is whether the Lord’s Supper is for Jews only or for all believers, be they Jew or Gentile. This point is only raised because certain false teachers have taught that since only Jews were present when the Lord instituted His Supper, only Jews are entitled to partake of it. The Lord foresaw the possibility of this error creeping in, and in Paul’s special revelation which we have been considering, gave us (that is Gentiles) authority to observe His Supper—for Paul delivered his revelation to Gentiles. This corresponds with what we said earlier—the truth that the loaf expresses the unity of believers in one body, whether Jews or Gentiles.

Third—The first resurrection of those who have fallen asleep in Jesus from the Day of Pentecost, when the Church was first formed, until the second coming of Christ. Paul never taught a general resurrection of all men but a selective resurrection of all saints—the “first” resurrection—followed at a later time by a resurrection of the lost for judgment. John gives us the truth of the latter in Rev. 20:11-15. Concerning the saints, not the world, Paul writes— “Behold I show you a mystery, we shall not all fall asleep, but we shall all be changed, in an instant, in the twinkling of an eye, at the last trumpet, for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed” —1 Cor. 15:51-52. The verses preceding this quotation make it clear that this is the first resurrection—for the saints, not the world. The first resurrection is for believers only. This is a resurrection “from among the dead” —meaning that the lost, who have no part in it, are left in their graves to face the resurrection of judgment later on. An exception which in no way affects this central truth is found in Rom. 1:4. The thought there is the power of Christ in His own resurrection, not that power used to resurrect others. The English word “resurrection” is a translation of a Greek word literally rendered “up standing” —i.e. the standing up of a dead man in bodily form once more—to be blessed or judged for his sins.

“Blessed and holy is he who has part in the first resurrection. On such the second death has no power” —Rev. 20:6. None of us know for certain whether we will be alive on the earth at the rapture. Should the Lord call us home before that great event, how comforting it is to have God’s thoughts concerning us—that we are blessed and holy because we are in Christ.

“Asleep in Jesus, blessed sleep

From which none ever wakes to weep

A calm and undisturbed repose

Where pow’rless is the last of foes.

Asleep in Jesus: oh how sweet

To be for such a slumber meet

With holy confidence to sing

That death has lost its venomed sting

Asleep in Jesus, peaceful rest

Whence waking we’re supremely blest

No fear, no woe shall dim that hour

That manifests the Savior’s power.”

Fourth—This doctrine is that the whole Church shall meet the Lord in the air at His second coming—the dead saints being resurrected, and the bodies of the living ones changed—to be forever with the Lord. Again, this is by revelation— “for this we say unto you by the Word of the Lord” —1 Thess. 4:15. Now the reader versed in Scripture may wonder what is new in this. Didn’t the Lord teach the same thing in John 11? In principle yes, but without any suggestion of how it would be carried out until He revealed it to Paul. Let us therefore compare the two passages.

The setting of John 11 is the grave of Lazarus. His sisters mourn his departure, which is natural. The Lord, always the source of true comfort to His own, tells Martha— “I am the resurrection and the life: he that believeth in Me, though he were dead, yet shall he live and whosoever liveth and believeth in Me shall never die.” Thus, the Lord taught clearly that those who believe in Him shall live again even though they die but if they are alive, they shall never die. But when, and in what manner shall this take place? By revelation the Lord made known to Paul the truth he has communicated to us— “for the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first.” Following this the bodies of those who are alive on the earth and believing in Christ shall be changed into bodies of glory— “for this corruptible must put on incorruption, and this mortal must put on immortality” —1 Cor. 15:53. All this happens “in a moment, in the twinkling of an eye, at the last trump.” The two classes of saints the Lord told Martha about are reunited “to meet the Lord in the air, and so shall we ever be with the Lord” —1 Thess. 4:17. Thus Paul teaches how those who believe in Christ are taken out of this earth to heaven whether they are dead or alive at His coming again.

Paul also teaches that this great event precedes those judgments which fall upon the world in order to introduce Christ’s millennial kingdom. In 1 Thess. 5 “the day of the Lord” comes as a thief in the night. The day of the Lord is not His second coming for He is not a thief to us, and we are not of the night but of the day (vs 4, 5). The day of the Lord is the character of His appearing to judge the world. So Paul speaks of “they” not “we” as in the previous chapter.

A Brief Summary of Paul’s Doctrine

In summary, Paul’s doctrine gives us the heavenly hope of the Church and anchors us where Christ is—in glory. Consider the doctrine of Christ as the Head of His body the Church. Our responsibility to our Head in heaven is at once established, and we are not to look for a visible Head of that body on earth. What is visible is provided for us when we are present at the Lord’s Supper. This keeps our hearts fresh with the sense of His love until He comes in glory to take us to His Father’s house where we shall see His face.

“And shall we see Thy face,

And hear Thy heavenly voice?

Well known to us in present grace

Well may our hearts rejoice.”

Should we die before this happens, we are assured part in the first resurrection and are blessed and holy. Still, the resurrection of the body brings us back to life on this earth—but what then? Ah! Paul unfolds still another truth—the rapture of the Church to meet the Lord in the air—the dead first, then the living whose bodies are changed—all in the twinkling of an eye. The pattern is the same as with Christ for “ye are Christ’s and Christ is God’s” —1 Cor. 3:23. He was the firstfruits of the first resurrection, and then “a cloud received Him out of their sight” —1:9. So shall we too be “caught up together with them in the clouds to meet the Lord in the air, and so shall we ever be with the Lord” —1 Thess. 4:17.

The effect of believing these truths is to bring us into the enjoyment of the benediction which closes this chapter— “now the God of peace Himself sanctify you wholly, and your whole spirit and soul and body be preserved blameless at the coming of our Lord Jesus Christ” 1 Thess. 5:23.

Chapter 28.3: The Restoration of All Things

We have seen the ruin of all things—apostolic testimony, Judaism and its Temple which was once ordained by God, and finally the shipwreck of God’s new work the primitive undivided Church. Now we shall see how God restores both Israel and the Church to His great thoughts for them at the beginning.

The Preparations for the Time of the End

From the days of Constantine on, Israel and the Church went their separate ways on the earth but with predictable patterns of behavior. Israel’s blindness to Christ continued. So too did their persecutions by the nations among whom they settled down. As for the Church the centuries rolled by with the great truths Paul taught largely obscured or forgotten. Outwardly united, it became a great thing in the earth with many true believers in it and splinter groups outside it. The dark ages took over with a famine of the words of the Lord. This was the judgment of God on the Church for giving up its first love Rev. 2:4 an act which corresponded to Israel worshipping the golden calf. In both cases captivity followed. Israel was transported beyond Babylon 7:41-43 the Church was led captive to “Babylon the Great” Rev. 17:5 a term used to describe the false church which enslaved God’s people. The judgment for Israel’s idolatry was the captivity of their bodies; the judgment for the Church’s idolatry was the captivity of the souls of men see Rev. 18:10-13. Thus, the earthly portion of Israel and the heavenly portion of the Church was made clear in the kind of captivity meted out to them for their respective departure from the living God. Still, if God punishes His people, He never gives them up. His purpose in disciplining them is to bring them back to Himself.

God had graciously given two revivals to Israel—Hezekiah’s Passover and Josiah’s reading of the Word of God. Two similar revivals were granted to the Church. The Reformation corresponded to Hezekiah’s Passover; the spiritual awakening of the 19th Century to Josiah’s reading of the Word of God. The Reformation exposed the foundation truth of justification by faith long buried in a mound of ritualistic rubbish. In the 19th Century Paul’s doctrine was recovered, and the cry went out “behold the bridegroom comes. Go out to meet Him” Mat. 25:6. This was the Philadelphian era of the Church, soon alas to be followed by Laodicea see Rev. 3:7-22. The Philadelphian period crested as the 19th Century waned. Men’s minds turned to materialism. As truth was given up in the West man began to take the first steps back to the modern world which is a return to paganism. With the work of His revivals spurned God had, we say it reverently, no option now but to punish the nations at once, and to bring to a head His great counsels for the final blessing of Israel and the Church.

The Meaning of the Two World Wars

In his “Origins of the Second World War” a British historian opines that “the second world war was, in large part, a repeat performance of the first” but then tells us that the causes of the first world war are really unknown despite the research done on the historical documents “this very opulence of explanations suggests that none alone is the right one.”1 Only believers can probe the real causes, for they are theological in nature, and the Christian has a prophetic as well as a priestly role. By this we mean that a Christian is not only a worshipping priest but that he has the spiritual insight to interpret world events where men of the world are baffled. So we submit that there are two main causes for these global conflicts which merged into one another with an armistice between.

The first cause was the need, from a divine viewpoint, of punishing the Western Gentile nations for their refusal of the gospel a warning to them of worse to come. The principal contestants were Germany and the English-speaking nations. Germany was a land most favored by God with the gospel almost the land of the Reformation. The English-speaking nations, though equally blessed in the gospel, were additionally lands of great Bible teaching. Out of them flowed the great recovered truth of the second coming of Christ.

“O England, land of Bible boast

God has smiled upon thy coast

But even now a demon host

Is struggling to be uppermost.”

The demon host prevailed. Bible loving England became the home of Darwinism; Germany became the seat of the “higher criticism.” The severity of God’s judgment on these nations on the battlefield was unparalleled. Out of the wars came the break-up of the British Empire and the partition of Germany—happenings necessary to strip the great of their power and pave the way for the revival of the Roman Empire. God’s warnings went unheeded and the great Gentile powers gradually turned away from the public profession of Christianity toward that apostasy which the Bible tells us is to characterize the time of the end. Christianity, however, was never intended to be a permanent thing on the earth. Judaism is, for the Jew has his portion in this life. In the two world wars God was serving notice to the nations that just as He spared not the Jews—the natural branches of the olive tree—so He would not spare them (the Gentiles) either—read Rom. 11:17-21.

The second reason for the great conflicts must be considered at length. But we will use an illustration. When men stage a play and wish to change the scene, it is customary to draw the curtain. Then, unseen to the audience, the stage is re-set with furniture suited to the next scene. To apply our illustration, Christianity is about to disappear from this world for the second coming of Christ is imminent. It will be replaced, after the rapture of the Church, by Israel. Beginning with the first world war, every happening of consequence in this world has this in view. Israel is to occupy the stage. “God hath not cast away His people whom He foreknew” —Rom. 11:2. “For a small moment have I forsaken thee; but with great mercies will I gather thee. In a little wrath I hid My face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer” —Isa. 54:7, 8.

Summer Is Near

The blessed Lord said “but learn the parable from the fig tree. When already its branch becomes tender and produces leaves, ye know that the summer is near. Thus also ye, when ye see all these things, know that it is near, at the doors” —Mat. 24:32, 33. The fig tree speaks of the responsibility of Israel as a nation to bear fruit. It was planted in God’s vineyard, but when the Lord looked for fruit on it He found none. “Then said He to the dresser of His vineyard, Behold these three years I come seeking fruit on this tree and find none: cut it down, why cumbereth it the ground? And he answering said to Him, Lord, let it alone this year also, till I shall dig about it, and dung it, And if it bear fruit, well, and if not, then after that Thou shalt cut it down” —Luke 13:6-9. The three years represent the major portion of the Lord’s ministry on earth— “this year also” the period of the Spirit’s striving with them in the Book of Acts when the Lord’s servants dug around it and fertilized it. Note that this parable does not refer to the Roman axe. The conversation is between the dresser of the vineyard and the Lord, who alone could cut the fig tree down. Everything suggests He spared it for summertime—i.e. the millennium, when Israel shall again bear fruit. We are to know when summer is near by watching for signs of life in the fig tree—tender branches and leaves, but no fruit yet. In plain language this is the return of Israel to their land with outward signs of life but with no fruit for God or man yet. This brings us up to modern times.

From the Balfour Declaration to the State of Israel

We live in most stirring times. Within the lifetime of the writer the great prophecy of Isaiah 18 has been fulfilled. This opens with a salutation to the land shadowing with wings—meaning a protective power. This land is also a great naval power which “sends ambassadors by the sea . . . upon the waters.” This power puts the Jews back in their land after a two-thousand-year exile—an unheard of thing—but is not able to protect them once they are there. They are exposed to their enemies. This great naval power is England, with her kindred and daughter nation the United States also active in the move. When England first set out to aid the Jews she was so powerful that it seemed unthinkable she could fail in any national undertaking. But two world wars so sapped her strength that she was compelled to abandon the vital Mediterranean area. Nor could the United States, tied down in a fruitless venture in the Far East, fill the power vacuum. Now let us tie together history and prophecy.

Out of the first world war came the Balfour Declaration. In this the British government, through their Foreign Secretary Lord Balfour, stated that they viewed with favor “the establishment of a national home for the Jewish people.” Whatever man may say, Scripture imputes good motives to the British people for this act, terming them “a land shadowing with wings” —truly a protective power. Few Jews were in the land at this time. Over the centuries it had fallen into the hands of the Arabs, who managed it badly. The swift messengers—the naval might of England—were to go to “a nation scattered and peeled, to a people terrible from their beginning hitherto.” Lest we doubt that this is Israel read on— “a nation meted out and trodden down, whose lands the rivers have spoiled.” “The rivers” are the nations, the figure being land erosion. In simple terms Israel was carried off to the sea—the world in dispersion, by the nations which flowed over its land. While dispersed, Israel suffered untold persecutions. Yet the thought of a national homeland to escape these agonies did not dawn until just before the first world war. The fountain head of the Zionist movement was the first Zionist Congress at Basel Switzerland, in 1897. There the policy was established to create for the Jewish people a homeland in Palestine secured by public law. The constitution of the Zionist movement was the Balfour Declaration of Nov. 2, 1917. This opened the way for Jewish immigration. However, it remained for sheer terror to force the issue a generation later.

In the second world war Hitler, the very embodiment of evil, rounded up and sent to gas chambers for extermination the appalling number of 6,000,000 Jews in Europe. In this murderous action we see two things. First the continuing government of God against them, for they had said “His blood be on us and on our children” —Mat. 27:25. In this connection the present writer heard Dr. Kish, the world-famous anatomist and Christian lecturer, tell the story of a young Jew in a concentration camp in Hungary, who was scheduled to die in the gas chamber. Overwhelmed at what was happening to his people he got down on his knees and cried “O God, if this is all happening to us for what we did to Christ, show me and I will believe” or words to that effect. He looked up, saw a hole in the barbed wire, crawled through and escaped. He was led to a gospel meeting where he was truly saved. But there was more than the government of God on His disobedient and rebellious people behind this terror. We can also see the hand of Satan. Satan well knows that Christ is soon coming to take the Church out of this world and that when this happens Israel will come into prominence and blessing. This he tried to prevent by attempting to exterminate the Jewish people. In Mat. 2:16-18 he had the young boys killed in an attempt to destroy the Messiah; in the 20th Century he did the same thing to destroy His chosen earthly people.

Britain held the land under a mandate from the United Nations but was so weakened from two wars that she could not enforce the peace there. On May 15, 1948 she surrendered her mandate a day after Ben Gurion declared the independence of the new state of Israel. In a month’s time Israel expanded her boundaries at the expense of the Arabs, who quickly ceased hostilities. Then in June 1967 came the six-day lightning war. Israel not only greatly increased her territory once more but seized and occupied Jerusalem. Unbounded joy seized the Jews as they gathered at the old wall of the Temple to pray and celebrate.

However, Israel’s continued existence in the world is threatened. Surrounded on all sides by Arab nations wanting to exterminate her, she depends on her military strength to survive. The Arab nations greatly outnumber her and are equipped with weapons of war by Russia. She no longer has England to befriend her, or any allies. Worse still, she has returned in unbelief and left God out of everything. Isaiah eighteen makes this abundantly clear. “All ye inhabitants of the world, and dwellers on the earth, when a banner is lifted on the mountains, see ye, and when a trumpet is blown hear ye” (a declaration of Israel’s return to the land of their fathers). “For thus hath Jehovah said to me, I will take my rest and I will observe from my dwelling place” (God is watching this return in unbelief but is not in it). “For before the harvest, when the blossoming is over and the flower becomes a ripening grape” (at the very moment of seeming success and prosperity) “he shall both cut off the sprigs with pruning-knives, and take away and cut down the branches” (God will intervene in judgment.) “They shall be left together to the mountain birds of prey, and to the beasts of the earth; and the birds of prey shall summer on them, and all the beasts of the earth shall winter on them.” (continuous air and land war is waged against them).

Israel’s precarious grip of Jerusalem did not hinder the Jews from going ahead with their national goal—rebuilding the Temple there. The Temple could not be erected on the old site because two mosques straddled it. The Arabs would have declared a “holy war” if they had been demolished. Possession of Jerusalem, however, gave them a viable alternative. One mile West of the old Temple site (and adjoining a building called Hechal Shlomo housing the Chief Rabbinate) they have built what they call “The Great Synagogue.” This terminology disguises the real intent to restore Temple services in Jerusalem when the political climate is right. The building housing the Chief Rabbinate corresponds to the Sanhedrin in the Temple area and has the same name as “The Great Synagogue” itself Hechal Shlomo “The Temple of His Peace.” It is located at 48 King George Street in Jerusalem and prominently marked on road maps of the city, for it is intended to be a magnet for Jews abroad like Herod’s Temple was. As early as 1972 an occult prediction revealed Jewish plans to rebuild the Temple under the guise of a synagogue.2 This prediction was accurate, for construction began in 1974 but was discontinued for a long time.

Then it was recommenced and completed in 1982.

Then under the caption “Begin dedicates $14-million temple” the morning edition of the Toronto Star of Aug 5, 1982 carried a Reuter’s flash from Jerusalem covering the dedication of the Temple the previous day... “Israeli Prime Minister Menachem Begin took time off from the Lebanese war to dedicate what has been called ‘the world’s most beautiful synagogue’ a soaring $14.5 million building in the heart of Jerusalem... the Israeli designers were given a virtually limitless budget, thanks to donations from wealthy Jews abroad... some 1700 oak seats encircle the marble ceremonial area. Overhead hangs a 3½ ton brass and crystal chandelier fashioned by Italian craftsmen.”

Underneath the building is a first aid shelter capable of handling 2000 casualties. The building itself has three levels. As presently planned the lower level is to be used for social events. It is connected to the main (worship) level by a ramp, elevators, and escalators. Then there is an upper level where the women are segregated. They sit with unobstructed view of the worship area, for the building has no supporting pillars.

It has been pointed out that “the building will have all the articles of furniture necessary to resume sacrificial worship services.”3 This raises the question of why there should be a ramp in this building. People are moved by elevators and escalators, but animals by a ramp. Because this “Synagogue” could be converted to sacrificial worship we think it likely that this is the Temple of God in 2 Thess. 2:4. Moreover it is unlikely that God would permit a temple to be built on the original site because Judas Iscariot desecrated it. If this view is correct this is the temple which will in turn be desecrated by the Antichrist who is given the same title as Judas the son of perdition c.f. John 17:12 and 2 Thess. 2:3.

God will blot out the memory of what transpired in both temples by erecting the glorious temple of Ezekiel’s prophecy Ezekiel 40-47 on a site elevated and prepared for the purpose. Out of this temple waters will flow toward the East and North. This will be much greater than the temple the Romans destroyed. An English architect claimed it will be the greatest structure ever erected on earth.4 Its construction will be preceded by the national awakening of Israel to accept Jesus as their Messiah. He will subdue their enemies and give peace, not only to them but to the world. “In that time shall a present be brought Jehovah of Hosts of a people scattered and ravaged to the place of the Name of Jehovah of Hosts, the Mount Zion” —Isa. 18:7.

The Future Glory of the Church as the Holy City Jerusalem

Just as Peter looks at the Church as a building and Paul as the body of Christ, so John looks at it as the bride of Christ, the Holy City Jerusalem. “Come here, I will show you the bride, the Lamb’s wife. And he carried me away in the spirit to a great and high mountain and showed me the holy city Jerusalem descending out of heaven from God, having the glory of God” —Rev. 21:9-11. As the bride, the Church is viewed as close to the Lamb’s affections and sharing in the rule of His kingdom under the figure of a city. A city is a center of administration. The seat of this city’s rule is in the heavens from which it descends to earth, over which it reigns. All trace of the ruin man brought into the Church is now gone. The city has the glory of God “and her light was like a stone most precious.” Externally this is the outstanding impression of the holy city—light. God will fill the whole universe with the light of Christ’s glory.

Externally the outstanding impression of the Holy City is that it is a city of light—internally it is that God is there, and because redemption is accomplished, we can be there too. At the end of John’s journey through the city he sees a pure river of water of life flowing out of the throne of God and the Lamb. This divides the street of the city with the tree of life on both banks. Satan borrowed the concept in the layout of Babylon which is similarly divided.

But at the end Babylon no longer rules for Jerusalem has been restored and waters to refresh the earth flow out of Ezekiel’s Temple there. This gives us the big picture—the overthrow of the counterfeit city and waters from God’s throne in heaven and earth flowing out for the blessing of man.5

No one enters the city except by the gates. These remind us that the death of Christ made it possible for us to enter the gates and come into the city. That is because the gates are made of one pearl—the pearl of great price—Mat. 13:46. Christ entered the waters of death to get this pearl but gives us the tree of life. Our first parents were driven away from the tree of life in Eden—but here we find it in the Holy City. Christ having died God can now dwell with man in life’s eternal courts. And because God is with us sin and its effects on man must vanish, just as they did when Jesus was present among men. So God Himself wipes away all tears from our eyes. In the Holy City “there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain—for the former things are passed away.” —Rev. 21:4

“Soon we taste the endless sweetness

Of the Tree of life above

Taste its own eternal meetness

For the heavenly land we love.

In eternal counsels founded

Perfect now in fruit divine

When the last blest trump has sounded

Fruit of God for ever mine.

Fresh and ever new are hanging

Fruits of life on that blest Tree

There is stilled each earnest longing

Satisfied my soul shall be.”

Epilogue

A man who maps the course of a great river must do more than record the major part of its wanderings. He must trace the river to its source and also to its outlet in a great body of water. We have applied the same method to Acts for it is a book of history—of people and events flowing turbulently over the earth. Our historical introduction was written to familiarize the reader with the source of things. Then in the main body of the book we wrote of the kingdom refused and the King gone to heaven which became the seat of His rule. The gospel was preached, largely refused by the Jews, but believed by the Gentiles. Those who believed it, be they Jew or Gentile, were united to Christ as their Head in heaven, becoming members of His body the Church on earth. They were exhorted to walk worthy of God who called them to His own kingdom and glory—see 1 Thess. 2:12. Then in our closing chapter we carried the reader beyond the world of Acts to the historical events which it forecast—the ruin of God’s work in Israel and the Church by man. We also wrote of God’s plans to set aside the ruin man introduced and to bring both Israel and the Church into inconceivable blessing. This epilogue is written to bring all these considerations together and to acquaint the reader with how God will do all these things. Really, these are the ways of God, and an examination of them can only cause us to exclaim, like Paul— “O the depths of the riches, both of the wisdom and knowledge of God! How unsearchable are His judgments, and His ways past finding out!—Rom. 11:33.

The Restoration of the World of Acts 1

Suppose we could turn the clock back to the world of Acts 1, what would we find? Why you say, Christ gone on high, Israel largely rejecting Him although dwelling in His land, a Temple, and the Roman Empire the ruling power in the world. Exactly. Now while we cannot turn the clock back, God can and will. In His eyes the two thousand or so years of the Church’s history are merely two days—2 Pet. 3:8 separating the Israel of Acts 1 from the Israel after the Church is removed from the world. Just as the world of Acts 1 was the beginning of a transition from Judaism to Christianity even so the modern world is the reverse transition—from Christianity back to Judaism. The Church is a heavenly thing, and not part of God’s dealings with the earth. So once the Church goes to heaven God goes on with Israel and the Roman Empire just as though the Church period had never been.

The reason for this is that it was the Jew and the Roman who crucified Christ and for the time being prevented Him from having the kingdom. Therefore, God will reverse their judgment to honor His Son publicly. Those who sat in judgment on Him will be brought up for judgment on the earth. This is why the Jew has been permitted to return to his land in unbelief after an exile of nearly two thousand years. It is also why we see the incipient form of the revived Roman Empire in modern Europe at the time of writing.1 Christ will personally destroy this empire, restore the Kingdom to Israel, and rule over the world with the Church for a glorious period of one thousand years. Just as Acts 1 gives us Christ’s ascension— “a cloud received Him out of their sight” —so shall we meet the Lord in the clouds—1 Thess. 4:17—and ascend to heaven before the tribulation judgments which introduce His Kingdom fall on the earth.2

Judgment Begins at the House of God

It would be difficult to find a greater contrast than the figure of the Church in Paul’s shipwreck and the figure of the Church as the holy city Jerusalem ruling over this earth. Like Nicodemus we may well exclaim “how can these things be?” The answer is that two things are needful for every Christian—the cross of Christ, to save him, and the judgment seat of Christ where he will receive a divine assessment of his life on this earth. In the shipwreck there was ample assurance of personal salvation—27:22, 24, 34, which was confirmed in 27:44. None who have ever trusted in Christ can be lost. But in order that, shall we say, the passenger roll of Paul’s doomed ship, and others such, may shine forth in all the luster of the holy city Jerusalem, there must be a burning up of those works which were not according to God—a purifying work known as the judgment seat of God.

Paul teaches us that “each of us shall give an account concerning himself to God” —Rom. 14:12. Then in his epistle to the Corinthians he goes into more detail— “for other foundation can no man lay besides that which is laid, which is Jesus Christ. Now if any one build upon this foundation gold, silver, precious stones, wood, grass, straw, the work of each shall be made manifest for the day shall declare it because it is revealed in fire, and the fire shall try the work of each what it is. If the work of any one which he has built upon (the foundation) shall abide, he shall receive a reward. If the work of any one shall be consumed, he shall suffer loss, but he shall be saved but so as through the fire” —1 Cor. 3:11-15. Better to build a little gold or precious stones than a mountain of wood, grass or straw. The gold and precious stones are found in the holy city for they have endured the searching fire of the Lord’s assessment of our work in the Church. At the judgment seat there is reward or loss depending on how we have built on the common foundation. From John 5:22 we know that Christ will sit on the judgment seat.

The apportionment of reward is for the rule of the Church in the Kingdom. This is clear from Luke 19:11-19. We are only responsible for the use of whatever God has given us and the reward is in accordance with this. In Rev. 19:7 we read “for the marriage of the Lamb is come, and His wife has made herself ready.” This “making ready” is the work of the judgment seat. The Lord does not come out of heaven to judge and make war in righteousness until His bride stands before Him with everything inconsistent to His holiness judged. This is an important principle which Peter insists on “for the time is come that judgment must begin at the house of God” 1 Pet. 4:17.

The Judgments Which Introduce the Kingdom

In our historical introduction we pointed out that Israel lost the kingdom through idolatry and God permitted four successive Gentile empires to hold sway over men, ending in the Roman. While the Roman Empire has vanished from the earth, God will permit it to rise again so it may be judged and the kingdom restored to Israel. Already currents can be identified in the Western world which call for a strong man an Emperor after the old Roman style to take over and restore law and order.

The Western nations, once nominally Christian, have largely abandoned the public profession of Christianity. They are not yet ready to return to the idolatry out of which the preaching of the gospel in Acts saved them. Until they are, they live in a vacuum, into which every distress is rushing. Due to the giving up of the principles in the Bible on which a good portion of their laws was once based, a tremendous erosion in public standards of morality has taken place. Divorce has become commonplace, the family unit is breaking up, children are stranded. Crime soars out of control and criminals have taken over the streets in many large cities. Youth has turned to the use of drugs and debauchery. Riots and strikes are tearing at the vitals of a crumbling society. Piracy has returned and outrageous crimes such as blowing up an airliner in mid-air. Spiraling inflation destroys the value of money. Science, once looked at as a god in the West, has compounded the problems. While one half of the world starves farmers are paid not to grow wheat. Aircraft have shrunk the distances between nations and destroyed the natural security which such barriers as the seas, mountains, and insurmountable terrain once afforded. The conquest of disease has caused a population explosion which has no solution, we are told, but famine where the increases are greatest. As the population expands its environment becomes polluted. If man survives all this, dread nuclear and biological weapons threaten him. Finally, global television has made the world one village, so that modern man sees problems in other countries he never knew existed.

World government is being viewed by increasing numbers as the only answer to the confusion. But since nations will not willingly surrender their sovereignty, this can only be achieved by force and by a dominant imperial ruler after the order of the old Roman Emperors. At the proper time Satan will supply this man. He will give him “his power and his seat, and great authority” Rev. 13:2. This man, together with the false prophet of Rev. 13:11 will form an imitation trinity in the earth opposed to God. “Who is like the beast?” men will cry in that day “who is able to make war with him?” To this question there is no reply until the Lord comes out of heaven to make war with him at Armageddon, destroy his power and set up His kingdom.3 Current events will reach their climax in a struggle for the world. To this there can be but one end for God will never let any man rule this world except Christ.

The Judgment of the Dead at the End of the Kingdom

Man, who is God’s offspring, differs from the brute beast among other things in that he is interested in both the future and the past. And so man has carefully, and at great cost, reconstructed the Graeco-Roman world. The curious tourist can roam the streets of Pompeii and Herculaneum, the two Roman cities overthrown by the eruption of the volcano Vesuvius. Lava has preserved Roman life here—its artistry, the houses of the rich, the workshops etc. so fully that people are transported back to the world of Paul’s day. In other centers archaeologists have reconstructed many of the fine buildings of the age. Greek and Roman history and literature are studied in the universities of the world. People attend ancient Greek plays in modern theatres. We have learned more about the ancient world in the last twenty years than ever before. A whole civilization and way of life has been unveiled before our eyes. And yet, what we really see is their civilization in ruins, and they themselves in dust. Man can resurrect the work of man—only God can resurrect man himself. More than that He has promised to resurrect those who inhabited that ancient world! Christ will be the Judge of the living and the dead.

That death does not end all is clear from what the Lord said—that God “is not a God of the dead but of the living, for all live unto Him” Luke 20:38. The Emperor Nero, to whom Paul appealed, lives unto Him. So do Felix and Festus, and the Chiliarch who rescued Paul in the Temple. And the members of the Sanhedrin who condemned him. For the lost, the mask worn in life comes off in death— “his breath goes out, he returns to his earth—in that very day his purposes perish” —Ps. 146:4. Existence is there, will and desire too, but they must remain eternally unsatisfied. Not so with the Christian should he die— “in Thy presence is fulness of joy—at Thy right hand there are pleasures forevermore” —Ps. 16:11. The men who opposed the preaching of Peter and Paul in Acts must one day face the Christ to whom they testified. He will judge them on a great white throne in space— “the heavens being on fire shall be dissolved and the elements shall melt with fervent heat” —2 Pet. 3:12. All trace of the defilement introduced by man’s sin will thus be removed— “from whose face the earth and the heaven fled away; and there was found no place for them” —Rev. 20:11. There will be nothing to comfort the lost in that hour—nothing to which they can cling. Where then will the symbols of their former power be—the Council chambers of the Sanhedrin, the Temple, the obedient mob, the Temple guard? Where will the Roman Forum be, the marching legions, the eagles, the temples of the gods? All gone. The books are opened, and they are judged—every man according to his works—see Rev. 20:11, 12. In Acts we are given a true history of what some of these works were, and they must answer to God for them. This being so, what folly it is for man to devote his talents to building a world God has assured us He will burn up—2 Pet. 3:10—and to spurn the Savior who will judge and punish him if he refuses His pardon.

“Thy Kingdom Come”

What are the great lessons we are to learn from the Book of Acts? Are they not the failure of man in divine things on the one hand and the absolute assurance that the counsels of God will be fulfilled on the other? This assurance keeps us in balance, keeps us patiently walking as strangers and pilgrims in this world so that we may receive an abundant entrance into the everlasting kingdom of our Lord and Savior Jesus Christ. Admittedly division has rent the Church and made the pathway of the believer a difficult one. But let us not forget that God permitted the shipwreck of the primitive united Church that what man really is might be manifested. Our hearts have been shown to be no different from Israel’s. No flesh shall glory in His presence. Man has failed in innocence, without law, under law, and under grace. What a proud, boastful people we should have been if the Church had remained undivided during its entire stay on earth. How our hearts will thank God when His work unites it and the glory of God is displayed in it as the Holy City Jerusalem.

Between the failure of man and the certainty that the counsels of God will be fulfilled, stands the individual believer. Unlike the natural man who searches in vain for meaning and purpose in life, he takes his guidance from Paul’s words at Athens— “that they should seek the Lord, if haply they might feel after Him.” True service for Christ is our whole business in life. Paul’s words were lost on the Athenians; let them not be lost on us. The purpose of life is to know God, to love Him, worship Him, and serve Him courageously, as His servants in Acts did, overcoming the opposition of man and Satan. Nothing else matters. “This is life eternal, that they might know Thee, the only True God, and Jesus Christ whom Thou hast sent.” —John 17:3. And we are to pass on the knowledge of God to our children. The remote ancestors of the Athenians had once known God but failure to prize that knowledge had led to forgetfulness of Him and frightful idolatry. Jehovah said of Abraham— “I know him, that he will command his children and his household after him” —Gen. 18:19.

Paul not only knew the meaning and purpose of life, but he practiced it, looking beyond his gloomy circumstances to the ultimate triumph of the counsels of God in the kingdom and the church. On board ship he cheered his fellow passengers, thanked God for his bread, and encouraged them to eat. At Rome and in chains we find him “preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him” which is the way Acts ends. Be assured God will secure His ultimate purpose—the kingdom of the Son of His love—a kingdom which shall have no end for it shall flow into the day of God—the eternal state.

While we await that kingdom let us not forget its future twofold character—for the Church, the kingdom of heaven in manifestation as the holy city Jerusalem ruling over the earth—for Israel, the kingdom of God on earth centered in the earthly Jerusalem with its Temple. Both shall merge together in the eternal state where God shall be all in all.

“Thy Kingdom come—

Thy will be done on earth

As it is in heaven.”

Endnotes and Bibliography

The Ancient World—an Historical Introduction to the Study of the Acts

1 The Lord said “Jerusalem shall be trodden down by the Gentiles until the times of the Gentiles are fulfilled” —Luke 21:24. Even though Jerusalem is now in Jewish hands it is going to be trodden down again. The present day return of the Jews to Israel in unbelief was predicted in Isa. 18, as well as a calamity after that return. Jerusalem will never be safe from Gentile attack until, as the Lord said, the times—i.e. divinely appointed years of Gentile world rule come to an end—in other words when He sets up His world kingdom for one thousand years.

A Brief Sketch of the Roman Empire in History and Prophecy

1 Josephus— “Wars of the Jews” Book 3 Chapter 5

2 Daily Life in Ancient Rome—P. 254 Jerome Carcopino Penguin Books

Chapter 1

Lectures Introductory to the Acts, the Catholic Epistles and the Revelation—Ps. 8-9—W Kelly—published in London, 1870 by W.H. Broom.

Chapter 3

1 “The Apostles’ doctrine and fellowship” are linked together as one thought in the Greek and “the breaking of bread and prayers” as another see W. Kelly P. 18-19 “Lectures Introductory to the Acts, the Catholic Epistles and the Revelation” W.H. Broom, London.

Appendix “A” to Chapter 3 the Temple at Jerusalem

1 The so-called “Court of the Gentiles” was open to both Jews and Gentiles. It probably got its name because Gentiles were off limits to other courts. A sign warned Gentiles of the death penalty for proceeding further. The next court was called “The Court of Women.” This was another misnomer for it was for Jews of both sexes. It was so named because Jewish women were prohibited from leaving it for the next higher court unless attending a sacrifice.

2 The Temple—Alfred Edersheim—P. 53, 4. James Clarke & Co. London.

3 Wars of the Jews—Josephus—Book 6, Chapter 9.

Chapter 4

1 The Sadducees became the stronger element after the Lord’s ministry was over and rejected. This is analogous to the closing period of the Church’s time on earth when, in the professing Church, formal links with the authority of Scripture have been largely given up. So the free gift of God, eternal life, is spurned. As a result, moral death takes over—and occupation with death. The ritualist collected the bones of the saints; the rationalist the bones of dinosaurs. The ritualist built ostentatious cathedrals whose stained glass and architectural beauty played on his senses; the rationalist built great universities to exalt his mind. In death the ritualist had great crosses or elaborate statues erected over his grave; the rationalist a simple slab with just his name on it, for all was over, he thought.

Chapter 8

1 “The Servant of Jehovah” by David Baron—published by Marshall Morgan and Scott—London and Edinburgh—helps us understand the teaching of the rabbis. Baron was a converted Jew and a rabbinical scholar himself.

2 “Collected writings of J.N. Darby—Vol 25 P. 250 Morrish Edition.

3 “Fire on the Mountains” —the story of a miracle— “The Church in Ethiopia” —Raymond J Davis—Zondervan.

4 “Lectures on Philippians and Colossians” —W Kelly—Morrish Edition

Chapter 9

1 “The Cities of St. Paul” —Ramsay P. 119 Baker Book House Grand Rapids Michigan.

2 Conybeare and Howson P. 42-3 say “The educational maxim of the Jews at a later period, was as follows—‘at five years of age let children begin the Scripture; at ten the Mischna, at thirteen let them be subjects of the law.’ There is no reason to suppose that the general practice was very different before the floating maxims of the great doctors were brought together in the Mischna. It may therefore be concluded, with a strong degree of probability, that Saul was sent to the Holy City between the ages of ten and thirteen. Had it been later than the age of thirteen he could hardly have said that he was ‘brought up’ in Jerusalem.

3 He died eighteen years before the destruction of Jerusalem and about the time his famous pupil Saul was shipwrecked at the end of Acts. He headed up one of two competing schools of Pharisees in Jerusalem. His school upheld tradition as even superior to the law. Some authorities believe he was the man who urged moderation in the Sanhedrin in dealing with the Apostles’ case. Others are uncertain.

4 This was Jacob’s prediction to his sons on his death bed. He said, “gather yourselves together, that I may tell you what shall befall you in the last days.” While applicable to Saul here in a general sense, the prediction covers Israel’s long history up to the millennium.

5 Seven groupings of any subject in Scripture are customarily broken down into either 4 and 3 or 3 and 4. The example given here simply follows the general pattern.

6 We have a prior mention of the word in 1:13— “Jude, the brother of James. These gave themselves etc.” But this is mere natural relationship Brothers in the Lord are presupposed before the meeting of Ananias and Saul, of course, but the first mention is reserved for this incident. Significantly the disciples were first called Christians at Antioch, sometime later.

7 Stephen, 6:5 and Barnabas 11:24 are said to be “full of the Holy Spirit.” This is a different expression from “filled with the Holy Spirit.”

8 Dr. Paley, in a note in the “Horae Paulinae” remarked on the force of this expression in 1 Ki. 2:38, 39 where “many days” is related to “at the end of three years.” It was this observation which made the present writer examine the passage as a whole. From this examination it became evident that Shimei is a type not only of the Christ-rejecting Jew, but of Saul of Tarsus in particular, who typified him.

9 The three years are dated from his conversion, as also the “fourteen years after” in Galatians 2:1 when he went up again to Jerusalem.

10 Eliezer of Damascus is a figure of the Holy Spirit; Isaac of Christ risen—Heb. 11:19; Abraham of God the Father. But Paul was distinctly the vessel of the Spirit in seeking a bride for God’s risen Son, and the expression “Eliezer of Damascus” —that is, the link with the place of Saul’s conversion—seems to suggest this.

11 “St. Paul—the traveler and the Roman citizen” P. 46 Ramsay—Baker Book House, Grand Rapids Michigan.

Chapter 10

1 Note that the expression is plural, reverting to an earlier reference in the Book of Daniel. The distinction is not taken up by commentators, so throughout this book the terms ‘kingdom of heaven’ and ‘the kingdom of the heavens’ are used interchangeably.

2 The force of the expression is lost in some translations which rather loosely use it where the original does not and fail to use it where the original does. Two correct usages of the expression are to be found previous to the three occurrences we are now considering. These denote Peter’s power in testimony to the world 4:5 and in dealing with sin in the Church 5:7.

3 Those who followed the Lord in the days of His ministry on earth were called disciples, a word which means pupils or students. The disciples were called Christians at Antioch 11:26 a term which is explained in Note (1) to Chapter 11. The term “brethren” denotes common possession of eternal life as belonging to the family of God. “Saints” denotes holiness of walk suited to those in that family.

4 This should not be interpreted as three years as in the case of Saul of Tarsus, where the period is defined to link him with the type of Shimei only. “Many days” is an expression used to divide the Acts into three parts as explained in Chapter 25 of this book.

5 A similar figure occurs in Mat. 13:1. A commentator writes as follows “the very beginning of this chapter prepares us for the new scene the same day went Jesus out of the house, and sat by the sea side v. 1. Up to this time the house of God was connected with Israel. There God dwelt, as far as this could be said of the earth; He counted it as His habitation. But Jesus went out of the house, and sat by the sea side. We all know that the sea, in the symbolic language of the Old and New Testaments is used to represent masses of men, roving hither and thither outside, and not under the settled government of God. ‘And great multitudes were gathered unto Him, so that He went into a ship and sat.’ From thence He teaches them.” Lectures on the Gospel of Matthew Wm. Kelly P. 264 Loizeaux Bros.

6 The closest to it is “the promise of the Father” at the beginning.

7 Synopsis of the Books of the Bible J.N. Darby Vol 4 P. 28 Stow Hill Edition.

8 See “Lectures on the Gospel of Matthew” Wm. Kelly P. 333 Loizeaux Bros Neptune New Jersey

Chapter 11

1 Conybeare and Howson say “it is not likely that they received this name from the Jews. The ‘children of Abraham’ employed a term much more expressive of hatred and contempt. They called them ‘the sect of the Nazarenes.’ These disciples of Jesus traced their origin to Nazareth in Galilee and it was a proverb that nothing good could come from Nazareth. Besides this, there was a further reason why the Jews would not have called the disciples of Jesus by the name of Christians. The word ‘Christ’ has the same meaning with Messiah, and the Jews, however blinded and prejudiced on this subject, would never have used so sacred a word to point an expression of mockery and derision... there is little doubt that the name originated with the Gentiles, who began now to see that this new sect was so far distinct from the Jews that they might naturally receive a new designation. And the form of the word implies that it came from the Romans, not from the Greeks... ‘Christ’ was the title of Him, whom they avowed as their leader and their chief ... thus ‘Christian’ was the name which naturally found its place in the reproachful language of their enemies... it is a Latin derivative from the Greek term for the Messiah of the Jews. It is connected with the office, not the Name of the Saviour.” Wm. B Eerdmans Publishing Co Grand Rapids P. 99.

2 See Sir Wm. Ramsay’s cogent arguments as to why this was not Paul’s first visit to Jerusalem as some think “St. Paul, the Traveler and the Roman Citizen” P. 61 Baker Book House, Grand Rapids, Michigan.

3 It should not be merely individual if need is known. Some years ago, J.H. Smith, a missionary in South America, wrote a letter to one’s local assembly about the sufferings of believers completely unknown to us in Peru. Due to an earthquake they had lost homes, food, clothing. A substantial collection was raised to alleviate their sufferings. It is not God’s thought that we should cease to feel that if one member suffers all members suffer.

4 “I was among the Captives” G.C. Willis Christian Book Room, Kowloon, Hong Kong.

Chapter 12

1 In the New Testament Herod is a dynastic name like Pharaoh in the Old Testament. Scripture employs this method so as not to fill the mind of the general reader with historical detail when the point is largely moral. On the other hand it is not so written that the historian cannot trace the man. The Herod here is known as Herod Agrippa 1, the grandson of Herod the Great.

Arno C Gaebelein comments “four Herods are mentioned in the New Testament . . . Herod the Great who had the children of Bethlehem killed. The Herod who killed John the Baptist. The Herod who slew James, and the Herod Agrippa before whom Paul stood and preached.” — “The Acts of the Apostles” —A.C. Gaebelein—Loizeaux Bros.

2 In a work entitled “An exposition of the Acts of the Apostles” —P. 174, published by the C.A. Hammond Trust, London, Wm. Kelly writes “that he went to Rome then, and began his first year of reigning five and twenty years there as Pope, is the wildest of dreams; which is not only without a shred of Scripture proof but in the strongest way is set aside by all that Scripture does tell us . . . The Apostle Paul, long after A.D. 44 (15 or 16 years) writes to the Romans in terms which imply that no Apostle had as yet visited the capital of the Gentile world, in terms of his own ardent desire to impart some spiritual gift to the saints there, as one who built not on another man’s foundation but recognized in Rome part of that measured province which God apportioned to him. This, which is but a single testimony out of several, is enough to dissipate the tale into thin air.”

3 Notably Gaebelein and August Van Ryn, both reliable commentators.

4 In the 1973 war General Dayan told the Air Force Commander— “the fate of the third temple is at stake.” ‘The third temple’ is a Jewish expression for the re-established state of Israel. (From “a History of Israel” Howard M. Sachar published by Alfred A. Knopf, New York).

Chapter 13

1 The order is Barnabas and Saul in the Council at Jerusalem and in the letter of the apostles and elders—15:12, 25—since that was the order in which they were sent out. But at Lystra Barnabas is named first because to the oriental mind the chief god remains silent or relatively so, delegating activity to a subordinate deity. So Paul was taken for Hermes, the messenger of the gods.

2 A good summary of these views is given in Thomas Walker’s work “The Acts of the Apostles” originally published in Madras India in 1910 and republished 1965 by the Moody Bible Institute Chicago.

3 Critics of the Bible often point to the alleged contradictions in the gospels. But God is primarily concerned, not with a literal description of incidents in chronological order, but with impressions of Christ which vary with the specific treatment unfolded by each author. Thus, Matthew gives us Christ as the Messiah, Luke Christ as Son of Man, John Christ as Son of God, but Mark Christ as the perfect servant. The servant character of Mark’s gospel is indicated by the repeated use of “immediately” in it

4 James 2:2 should not be translated ‘church’ or ‘assembly’ but ‘synagogue.’

5 To some extent John does too—for example in the expression ‘synagogue of Satan’—Rev. 3:9. John evidently has a false church in mind.

6 Paul was influenced to some extent by Stephen’s inspired address to the Sanhedrin. In the mouth of two or three witnesses every word should be established. So in Acts there are two great witnesses before the Sanhedrin and one in the synagogue; two to the Jews in the land, one to the Jews out of the land.

7 An Exposition of the Acts of the Apostles—Wm Kelly Hammond Edition P. 191.

Chapter 14

1 Conybeare and Howson P. 150, 152.

Chapter 15

1 There is a symmetrical beauty in the way the word Jerusalem is ordered in Acts. First of all, it is mentioned 60 times—that is 6 x 10. Six is the number that stands for incompleteness in Scripture. But in Acts it seems to be representative of witness also—a reminder that the Lord Himself is the Faithful and True witness. Following the Lord’s words “ye shall be MY witnesses” there are 6 references to the Lord’s witnesses in Acts— (6:13 and 7:58 are excluded since these refer to false witnesses). Peter took six brethren with him to Caesarea as witnesses—11:12. As to 10 it is the well-known number chosen to represent human responsibility—e.g. the 10 commandments.

These 60 references are broken down into seven groups of three and four as follows:

Groupings of three— (This classification arises because only single verses are included) — “all Jerusalem” —21:31— “filled Jerusalem” 5:28— “out of Jerusalem” —22:18.

Groupings of four— (This classification arises because only multiple verses are included) — “at Jerusalem” —17 references— “from Jerusalem” —7 references— “in Jerusalem” —9 references— “to Jerusalem” —24 references

Only God could do such a thing. The numerical symmetry demonstrates the central character of Jerusalem in God’s eyes. As everything flowed in and out of the earthly city Jerusalem so will it flow in and out of the holy city in the coming day.

2 The Collected Writings of J.N. Darby—Expository Vol 8, No 28—Morrish Edition.

3 In “Lectures on the Epistle to the Ephesians” Morrish Edition P. 172-3 Wm. Kelly writes “and He gave some Apostles; and some prophets.” I apprehend that the apostles and prophets are clearly what may be called the foundation gifts, such as God used for the purpose of laying a broad and deep platform on which the Church was to be built. This was done by those whom God empowered in a special manner. The apostles and prophets were the two classes that first of all entered as instruments into the calling of the Church of God. Evangelists were at work from early days, also pastors soon after. But the first two, apostles and prophets were peculiar in their full force to the original laying down of the Church of God. There is no ground to suppose that, in the strict sense, apostles and prophets were meant to continue, or do so in fact, though something analogous to an apostle may be raised up at fitting times. Take Luther, for instance. There was a partial recall of the saints of God generally to fundamental truth, which had been long lost sight of. This answers in a little measure to what an apostle did. A prophet, again, was one who not merely expounded the Scriptures but who so brought home the truth as immediately to connect the soul with God.

At the very beginning, men of God appeared who were not apostles, nor necessarily inspired communicators of truth, such as Mark and Luke, but prophets like Judas and Silas 15:32. The Scriptures were not all written when the Church began, nor were the apostles everywhere. God, therefore, raised up prophets, who, in certain cases at least, were the means of revelation. And why is it that we have not such channels now? Because revelation is complete. We have the Word of God, and want no more.

Chapter 16

1 For more information on Roman citizenship and those excluded from it in Republican times consult Smith’s “Smaller History of Rome” P. 81. The evolution of Roman citizenship at a later date is traced in the works of Sir Wm. Ramsay.

2 Ramsay St. Paul the traveler and the Roman Citizen under “the coming of Luke” P. 201 Baker Book House, Grand Rapids.

3 Walker remarks “she was, evidently, the owner of a house of considerable size and in somewhat affluent circumstances” P. 268 then under “maid” that is ‘the porteress’ showing that Mary was fairly well-to-do, with domestic servants under her “The Acts of the Apostles” Thomas Walker, Moody Press, Chicago.

4 Morrison comments “the practice of denouncing Gentiles as unfit to be associated with, was sufficient in itself to make the Jews detested, and was utterly opposed to the humane sentiments of national brotherhood which were taking root in the ancient world. ‘The Jews’ says Appolonius of Tyana, ‘have for a long time fallen away, not only from the Romans, but from all mankind; for a people that devises an anti-social life... is further apart from us than Susa or Bactria, or the still more distant inhabitants of India.’ The contempt which the Jews brought upon themselves by their separatist customs is also expressed by Appolonius in a conversation which he is said to have had with Vespasian on the Jewish war. ‘If’ said he ‘some one came from the seat of war, and announced that thirty thousand Jews had fallen through you, and in the next battle that fifty thousand had fallen, I took the narrator aside and intentionally asked him what he was thinking of, that he had nothing more important to say than this.’” W.D. Morrison “The Jews under Roman Rule” G.P. Putnam’s Sons, New York 1890.

5 History of Greece—J.B. Bury Macmillan & Co.

6 The Two Babylons Alexander Hislop Loizeaux Bros., Neptune, N.J.

7 The Catacombs of Rome 5th Edition P. 509-10 W.H. Withrow, Hodder and Stoughton, London.

8 Hymn composed by Mrs. G. Helyar.

Chapter 17

1 The Acts of the Apostles—Arno C Gaebelein—Loizeaux Bros., New York. To make sure that this quotation is clearly understood we stress that the day of the Lord is an expression used for His coming in judgment on the world—not in blessing for His own. The day of the Lord is preceded by the second coming of Christ for His own and by the coming of Antichrist to deceive the world.

2 The Genesis Flood—Morris and Whitcomb P. 49 Baker Book House, Grand Rapids, Michigan.

3 Zeus (Greek)—Jupiter (Roman) was the king of the gods. The others were Hera (Greek)—marriage—Juno (Roman); Poseidon (Greek) the sea—Neptune (Roman); Hestia (Greek) hearth—Vesta (Roman); Apollo (Greek and Roman for the god of light truth and music); Athena (Greek)—wisdom—Minerva (Roman); Aphrodite (Greek)—love and beauty—Venus (Roman); Ares (Greek)—war—Mars (Roman); Hermes (Greek)—travel trade and thieves—Mercury (Roman); Artemis (Greek)—youth and the hunt—Diana (Roman); Hephaestus (Greek) fire—Vulcan (Roman).

4 History of European Morals, Lecky 2, 34 cited from Withrow.

5 “Observations on the Conversion and Apostleship of St. Paul” 4th Edition 1749 (published in London and long out of print, the original M.S.S. is in the Bodleian Library, Oxford University.) See also Flavius Josephus Against Apion—Book 2, Chapter 38.

In a few words Paul compresses much truth as to the body of man. Scoffers, looking as man always does on the outward appearance, pour scorn on the common origin of man in view of such widespread differences as say the color of the skin. Paul’s answer is that God has made man of one blood. In this connection “Science Digest” of November 1963 carried a story of a race of blue skinned men in Kentucky U.S.A. These men came from white men originally. Their blue skin is a hereditary trait passed on in the blood through constant intermarriage for only two hundred years.

Other men scoff at the resurrection of the body after death, pointing out how men’s bodies have been destroyed in wars, eaten by animals and fish, burned, etc. They forget that God anticipated these forms of destruction in the original sentence of death passed on our race— “dust you are, and to dust you shall return.” Dust is the unformed state, with all semblance of the formed body gone. Then the Scripture “God is able of these stones to raise up children unto Abraham” —Mat. 3:9—shows that in so doing even the characteristics of a man’s children are not lost when God manifests His power. Paul goes beyond the fact of resurrection to show the underlying reason for it—a holy God will make His creature account for what he has done in the body.

Chapter 18

1 Prior to Roman times this was known to the Greeks as the Peloponnesus—a name given to their great civil war.

2 In commenting on Luke’s habit of defining each new sphere of work according to the existing political divisions of the Roman Empire, Ramsay comments— “it is characteristic of Luke’s method never formally to enunciate Paul’s principle of procedure, but simply to state the facts and leave the principle to shine through them, for he made the limit of Roman territory the limit of his work, and turned back when he came to Lystra. He did not go on to Laranda, which was probably a greater city than Derbe at the time, owing to its situation and the policy followed by King Antiochus. Nor did he go on to the uncivilized, uneducated native villages or towns of Roman Galatia such as Barata.” “St. Paul the Traveller and the Roman Citizen” —P. 112—Ramsay. (Note—we cite this here to support our general statement, although Ramsay is commenting on an earlier incident.)

3 It is difficult to visualize a city where vice is not only publicly condoned but sanctioned as divine. “Aphrodite of all the People” as their goddess was known, had a temple on the Acrocorinth. Her priestesses wore studded sandals whose imprint in the dust spelled out a scurrilous invitation. Over a thousand prostitutes lived in luxurious quarters around the shrine.

4 The sunny climates of the Mediterranean lent themselves to open air tribunals. More pretentious buildings such as the Halls of Justice in the Palatine were enclosed, but their ceilings were painted to simulate the starry sky. The ruins of an open-air judgment seat—in what was once the forum at Philippi are illustrated in the Biblical Archaeologist of Sept. 1963. Its four steps can still be clearly seen.

Chapter 19

1 The standard formula for baptism is in the Name of the Father, of the Son and of the Holy Spirit—Mat. 28:19. This was doubtless used here, but Luke records only “to the Name of the Lord Jesus”, the first and third persons of the Trinity being understood. This is done deliberately to contrast this baptism to the baptism of John. So with Peter at Pentecost— “in the Name of Jesus Christ” —2:38.

2 Archbishop Trench’s account of the origin of the word “Church” in the English language is interesting . . . “There can, I think, be no reasonable doubt that ‘church’ is originally from the Greek ‘kuriake’ and signifies ‘that which pertains to the Lord’ or ‘the house which is the Lord’s.’ But here a difficulty meets us. How to explain a Greek word in the vocabulary of our Anglo-Saxon forefathers . . . what contact direct or indirect was there between the languages to account for this? . . . While the Anglo-Saxons and other tribes of the Teutonic stock were almost universally converted through contact with the Latin Church in the western provinces of the Roman Empire, or by its missionaries; yet it came to pass that before this some of the Goths on the lower Danube had been brought to a knowledge of Christ by Greek missionaries from Constantinople; and this word ‘kuriake’ or ‘church’ did, with certain others, pass over from the Greek to the Gothic tongue; and these Goths, the first converted to the Christian faith, the first therefore which had a Christian vocabulary, lent the word to the other German tribes, among others to our Anglo-Saxon forefathers; thus it has come round by the Goths from Constantinople to us.” — “Scripture Truth” of 1921 Vol. 13, P. 93-4.

3 Plummer says “in the collection at Wittenberg there were 5005 relics; among them pieces of the rods of Moses and Aaron and ashes of the burning bush. At Halle there were 8933 relics; among them wine from the wedding feast at Cana and some of the earth out of which Adam was made. In ridicule of such things Luther advertised ‘a piece of the left horn of Moses, three flames from the burning bush, and a lock of Beelzebub’s beard’” — “The Continental Reformation” —Alfred Plummer P. 41 Robert Scott, London.

4 “Earth’s Earliest Ages” —G.H. Pember, Fleming H. Revell Company London.

5 In 16:16, 18 we have the spirit of Python, otherwise not identified. The other references are to “unclean spirits” 5:16; 8:7; and “wicked spirits” 19:12, 13, 15, 16.

6 In Volume 2 of “Nineveh and its Remains” Layard writes, “The gods of the two cities Nineveh and Babylon, were, there can be little doubt, nearly the same. The first deity mentioned is Jupiter, the Belus, or Baal of the Babylonians” Page 452. “We have little difficulty in identifying Hera, the second deity mentioned by Diodorus, with Astarta, Myletta or Venus; whose worship, according to the united testimony of Scripture and ancient authors, formed so prominent a part of the religious system of all the Semitic nations, and particularly the Assyrians. ‘She held a serpent in one hand’” —Page 454. “She was ‘the Queen of Heaven’ frequently alluded to in the sacred volumes—Jeremiah 7:18. She was called Beltis because she was the female form of the great divinity or Baal” Page 456. “To the Shemites she was known under the names of Astarte, Ashtaroth, Myletta, and Alitta according to the various dialects of the nations amongst which her worship prevailed.” Page 457.

7 The title of Asiarch was given to the leading men in the cities of the province from whose ranks were drawn the annually elected high priests of the cult “Rome and the Emperor.”

Chapter 20

1 Conybeare and Howson—P. 477.

2 Acts of the Apostles—August Van Ryn—Loizeaux Bros.

3 This is Jewish reckoning of time. Any space of time over two years and up to three is reckoned as three years.

Chapter 21

1 See “The Book of the Acts” —F.F. Bruce—P. 429 WM. B. EERDMANS Publishing Co., Grand Rapids, Mich.

2 Just as there are two references to ministry in Paul’s part of the Acts, so there are two in Peter’s part of the Acts. The last words of the Apostles before the people chose Stephen were “We will give ourselves to prayer and to the ministry of the Word” —6:4. Now the last words of Stephen—the man chosen so the Apostles’ ministry would not be hindered—are that the Jews had received the law by the ministry of angels and had not kept it.

In returning to Jerusalem, the center of the old ministry, Paul by his own lips acknowledges that the new ministry the Lord had committed to him is ended. Then he gives an account of it to James and the elders, summarizing, so to speak, what it had been.

3 A military tribune in charge of one thousand men: Ten centurions, each over one hundred men, reported to him. His personal intervention with soldiers instead of a centurion shows the seriousness of the riot in his eyes. The troops under the Chiliarch’s command in the fortress of Antonia seem to be composed of infantry 75% and cavalry 25%.

Chapter 22

1 J.N. Darby explains it this way— “The companions of Paul saw the light, but did not hear the voice of Him who spoke with him. In chapter 9 we read that they heard the voice, but saw no one. They did not see the Lord, nor did they hear his Words, but they saw a great light, and heard a voice without being able to distinguish the words. This is just what is necessary. They were undeniable witnesses that the vision was true and real, but the communication was for Paul alone. Only he saw the Lord Acts 22:14, 15. For he had to be taught by Him, and bear testimony as an ocular witness that he had seen Him.” Meditations on the Acts of the Apostles P. 643-4 Volume 25—Morrish Edition.

2 There are six references in the “Peter” part of the Acts—1:22; 4:33; 7:44, 10:43, 14:17, 15:8 and four in the “Paul” part—22:5; 22:15; 23:11; 26:16.

3 In all of this the overriding providence of God is seen. As time passed the Roman citizenship declined in importance—It could be bought readily, and it did not secure immunity from scourging. But in these times, it was highly prized, and its chief purpose really was to shield God’s great servants such as Paul, Silas, etc. when in peril.

4 Alexander says “The reference is rather to the binding mentioned in v. 25 in order to his being scourged, a measure inconsistent with Paul’s civil rights, as well as with the statute of Augustus, still preserved in the Digest of the Civil Law, that process must never begin with torture.” The Acts of the Apostles—P. 315 J.A. Alexander, Banner of Truth Trust.

Chapter 23

1 Outline studies in Acts—Griffith Thomas, P. 407, Wm. B. Eerdmans Publishing Co., Grand Rapids, Mich.

2 The Jews found this Roman control so objectionable that they petitioned the Romans through Agrippa later to retain custody of their holy vestments commencing with the time of the dedication of the temple—A.D. 65. The petition was granted but since the temple was destroyed in A.D. 70, they only enjoyed the privilege five years.

3 The Acts of the Apostles—J.A. Alexander—Banner of Truth Trust, 78B Chiltem St. London, W.1 (Alexander is described by the SCHAFFHERZOG Encyclopaedia as the most remarkable linguist America ever produced. He occupied successively the chairs of Oriental and Biblical literature, Church History and New Testament literature at Princeton University).

4 The student of prophesy will recognize the link here between Paul and the two witnesses at Jerusalem in the time of Antichrist, for “in the mouth of two or three witnesses every word shall be established” —2 Cor. 13:1. In those days the Antichrist will seek to silence the two witnesses as the High Priest tried to silence Paul. All this will happen at Jerusalem—see Rev. 11:3-13.

5 The number forty in Scripture signals a time of testing. In Acts we find it in 1:3; 4:22; then four times in Stephen’s defense—7:23; 7:30; 7:36; 7:42. Then in the “Paul” part of the Acts it first appears in 13:18 and 13:21 in the beginning of things in Antioch here at the end of things in Jerusalem—23:13; 23:21. This is the end of Israel’s testing—a conspiracy to slay their Messiah’s representative.

6 Blaiklock says “Cilicia was included in Syria and the legate of Syria was Felix’s immediate superior. He was therefore competent to try the case as a deputy” —The Acts of the Apostles—E.M. Blaiklock—Eerdmans Publishing Co., Grand Rapids, Michigan.

Chapter 25

1 We have mentioned before how in the text the words comprising Paul’s ministry begin to disappear as he goes to Jerusalem—words such as “Assembly,” “Gospel,” “Kingdom of God,” “Holy Spirit,” “the Lord Jesus,” etc. Then other words—words of barrenness, begin to replace them. “Caesar” is one of that class of words which now appear words such as temple, ship, Pharisee, etc. Paul has reverted to what he came out of, and lays claim in this portion of the Acts to being “a Pharisee, the son of a Pharisee,” etc. “Caesar” is mentioned eight times in this portion of the Acts—only twice before.

2 To the practical Roman it is inconceivable that a man can rise from the dead. Therefore, Festus reduces the matter to an internal squabble among the Jews as to whether a Man named Jesus is dead or alive.

3 Agrippa was the guardian of the temple at the time and had the power of appointing the high priest, and controlling the sacred vestments on behalf of the Romans. These powers were granted to him by the Emperor Claudius following the death of his father—the “Herod” of the earlier part of Acts. He was acquainted with the Jewish law from his youth.

4 Caesar Baronius, 1538-1607. Librarian of the Vatican Library. Author of “Ecclesiastical Annals” compiled from the papal archives.

Chapter 26

1 In Backhouse and Taylor’s “Early Church History” printed in London in 1892 we read an account on Page 24 of how this hope sustained the early believers in the hour of trial:

Trajan: “dost thou then carry within thee him who was crucified?”

Ignatius: “I do, for it is written I will dwell in them and walk in them.”

Trajan (at end of examination): “We command that Ignatius, who affirms that he carries within him Him who was crucified, be put in chains and taken by soldiers to great Rome, there to be devoured by the beasts for the gratification of the people.”

Ignatius: “I thank Thee, O Lord, that Thou hast vouchsafed to honor me with a perfect love towards Thee, and hast made me to be bound with iron chains like Thy Apostle Paul.”

2 The Gospel of John is a special case. In that gospel the Lord is presented as rejected from the beginning. What John teaches is the opposition of the two natures—the life of Christ meeting instant rejection by the nature of fallen man. Thus “He came to His own and His own received Him not.” The life of Christ and the life of Adam abide distinct. In the Synoptic gospels, rejection is gradual, for they give us the historical presentation of events.

3 Since Acts is not a book of doctrine little is said about the Lord’s Supper in it. But it spans the whole book—i.e. from the beginning of Peter’s ministry—2:46—to the close of Paul’s—20:11. The Lord instituted His Supper in the upper room in Jerusalem—Luke 22:19, 20; Paul observed it in the upper room at Troas. The same Lord who instituted His Supper on earth delivered it to Paul 1 Cor. 11:23-26, from the glory by a special revelation to ensure that He would be commemorated in it by the Church until His coming again for us.

Chapter 27

1 See Ramsay “St. Paul the traveler and the Roman Citizen”, P. 315, 316, Baker Book House, Grand Rapids, Michigan. This interpretation agrees with the text. The prisoners were only delivered to Julius after approval was given for Luke and Aristarchus to sail with Paul. God of course was over it all.

2 Caesar, Bell Civ. 3, 47.

3 Social Life at Rome in the age of Cicero W.W. Fowler, MacMillan Press.

4 Paul is mentioned nine times in the narrative, “they” twenty-one times, “their” three times, “them” three times, “themselves” three times and the sailors and soldiers combined three times.

5 In the baths the Roman citizen enjoyed sports to exercise his body and waters at varying temperatures and in special rooms to cleanse it. The Romans bathed daily in these fabulously decorated structures. Carcopino tells us that “in 33 B.C. Agrippa had a census of baths taken; there were 170, and the number grew steadily as time went on. Pliny the Elder gave up trying to count those of his time and later they approached a thousand” “Daily life in Ancient Rome” Jerome Carcopino P. 277 Penguin Books.

6 Hardy settles for this figure as a minimum, although he cites Carcopino’s estimate of 260,000 and the fourth century figure of the Regionaries at 385,000.

Chapter 28.1

1 Trees in Scripture depict stable power systems rooted in the earth, providing food or shelter for man e.g. “the tree in the middle of the earth” in Nebuchadnezzar’s dream Dan 4:10:27.

2 The cedar tree was felled in successive stages. First the branches were lopped off as we see in Ezekiel 17. This prophetically deals, in parable and riddle, with the removal of Jehoiakim, Jehoiachin and the judgment upon Zedekiah, as history shortly after shows c.f. 2 Ki. 23:29 on.

Because Christ alone fulfilled all the requirements to sit upon David’s throne, the cedar tree remained standing until He came to claim His royal rights. God had said “once have I sworn by My holiness that I will not lie to David. His seed shall endure forever, and his throne as the sun before Me” Ps. 89:35. But Christ was David’s son. So when He came into the world the angel Gabriel said “He shall be great and shall be called the Son of the Highest, and the Lord God shall give to Him the throne of His father David” Luke 1:32. The title of the Lord Jesus to the throne of His father David is traced in the genealogies of Joseph and Mary. Joseph’s genealogy is important to a Jew because Israel had no lawful queens. Matthew, then, gives us the royal legal line. In Matthew’s genealogy David’s lineage ends with Joseph, “the husband of Mary, of whom was born Jesus, who is called Christ.” But God had written one of Joseph’s ancestors childless that is, stricken him from the written genealogy, and further decreed that no man of his seed should sit on the throne of David. This man was Jeconiah (Coniah) see Jeremiah 22:24-30. But the Lord’s life as Man did not come from Joseph but the Holy Spirit. His natural mother Mary was also a descendant of David, but through the line of Nathan, not of Coniah. The union of Joseph and Mary barred Mary’s later children by Joseph from the throne, because of Joseph’s descent from Coniah. It also established Christ’s exclusive title to sit on David’s throne as the last of the royal line.

In spite of full proof that Jesus was their lawful King, the Jews rejected Him, crying out “we have no king but Caesar.” This made it inevitable that the Roman ax would fall on the root of the cedar tree, ending the kingdom for Israel at that time. “Shall I crucify your King?” Pilate asked. Over the cross he wrote “Jesus of Nazareth, the King of the Jews” and refused to change the wording. “What I have written I have written” he said. Thus the Roman ax felled the cedar tree and it was cast into the fire. The Jews lost all hope of a king sitting on David’s throne to rule them at that time.

3 Josephus— “Wars of the Jews” —Chapter 10

4 First of all they were warned by the Lord and by the Epistle to the Hebrews. Then Josephus tells us that before the city was besieged there were fiery signs in the heavens warring chariots, soldiers etc. Eusebius says they were warned by an oracle to their leaders; Epiphanius says by an angel see “The early days of Christianity” F.W. Farrar Vol 2 P. 193. Acting on these warnings the Christians fled to Pella, a mountainous city under Agrippa’s protection.

Chapter 28:2

1 In Scripture the land is a figure of stability, in contrast to the sea, which is restless—and so by extension of Israel and the nations of the world respectively. For example— “Jesus went out from the house and sat down by the sea” —Mat. 13:1. The setting of this action makes it clear that He was withdrawing from Israel and approaching the Gentile nations. There is a similar thought in connection with Peter in Acts. When he is about to let the Gentiles into the kingdom of the heavens, we find him at Joppa, lodging with Simon a tanner— “whose house is by the sea.” Then when Peter lets the Gentiles in, Paul, so to speak, sets sail. Acts is full of the sailings of Paul.

2 “The Christian Testimony through the Ages” —T.W. Carron—Morrish edition, 1957 impression P. 46-7.

3 The New and Concise Bible Dictionary. Morrish edition P. 23 says of ‘Adria’— “The term ‘Adriatic’ is now confined to the sea that lies between Italy and Dalmatia; but formerly it had a wider signification and included that part of the Mediterranean which was bounded by Sicily, Italy, Greece, and Africa. The difference is of importance inasmuch as Malta (Melita) where Paul was shipwrecked, is not within the present Adriatic Sea, though it is within that which was formerly called so. Attention to this would have prevented objectors calling in question Paul’s being shipwrecked at Malta.” Another commentator, Alexander, states that in ancient geography it is the whole central basin of the Mediterranean.

4 “The Greek and Roman World” —W.G. Hardy. McClelland & Stewart Ltd., P. 108.

5 Between these two events all references to ‘land’ in the Acts are Jewish. Stephen refers to the land of Egypt and the promised land eight times in his address to the Sanhedrin; Paul three times concerning the same subjects in his address to the synagogue in Pisidian Antioch. The teaching is clear that the primitive Church abandoned its first love and turned to earthly things, becoming shipwrecked and eventually Babylon the Great—Rev. 17:18, 19.

6 The Genesis record of creation tells us of seven days—six of divine work—one of rest at the end. Figuratively speaking the six days are six thousand years—the last day the millennial rest. This is based on “one day is with the Lord as a thousand years, and a thousand years as one day” —2 Pet. 3:8. Creation being marred by the entrance of sin the Lord said “My Father works hitherto and I work.” So four of these days span the four thousand year period from Adam to Christ. Two days more are largely accounted for by the period of Christianity, although strictly speaking they run on past the rapture to the end of the judgments in Revelation and the establishment of Christ’s Kingdom. Then comes the last day—the Sabbath of God’s rest on earth when Satan is confined to the abyss for one thousand years—Rev. 20:2—ensuring peace on earth during this period.

Chapter 28.3

1 “The Origins of the Second World War” —A.J.P. Taylor—Penguin—P. 41-2. We would add that the opinions Taylor expresses here have filtered down to the general public, which once held strong views on the rights and wrongs of the first war.

2 The rebuilding of the Temple was predicted by “Father” Malachi, the Toronto leader of the Process Church of the Final Judgment. This “Church” teaches that Christ and Satan must be unified in love before goodness will reign on earth—Toronto Star, May 16, 1973. Malachi was quoted in the Canadian Magazine of Dec 30, 1972 as saying “plans for a synagogue to be built near Jerusalem’s Wailing Wall will be announced. This in reality, will be the Third Temple.”

3 “The Gospel Truth” —March 1982—Vol 22 Southwest Radio Church.

4 “All previous structures will dwindle into insignificance by comparison; a building whose facade is over one mile long, whose outer wall is twelve feet thick, whose towers are 360 feet square, and 480 feet high; whose outermost buildings are a double range of magnificent rooms, each 100 feet long by 50 feet wide, and 120 feet high in their several stories, is far, far removed in magnificence from anything the world has ever seen either in ancient or modern times” —Henry Sulley— “The Temple of Ezekiel’s Prophecy” —2nd edition 1892—P. 37-8.

5 The false church— “the great whore” —Rev. 17:1—is arrayed with pearls—Rev. 17:4—pearls are found in her merchandise—Rev. 18:12—and again she is lamented over as one decked with pearls—Rev. 18:16. It is all a counterfeit of the pearl of great price, which is displayed in the gates of the Holy City.

Epilogue

1 The ten-kingdomed state of Revelation was long dreamed about by European thinkers who deplored the endless warfare of European states with one another. Since political union did not seem the way to go, the economic road to union was tried. The genesis was the Schuman Plan, better known as the European Coal and Steel Community, launched by a treaty signed in 1952. The six signatory European nations made provision for other states joining the Community. These six nations—Belgium, France, Holland, Italy, Luxembourg, West Germany, became known as “the inner six.” The treaty pooled the coal and steel resources of the members and gave them authority to eliminate customs duties on coal and steel. In 1957 “the inner six” expanded the original concept by signing the Treaty of Rome—how significant the name—establishing the European Economic Community “the common market” in popular parlance. The stated purpose of this body was to allow goods to flow between member countries without customs duties as in the days of the old Roman Empire. Due to the intransigence of France a united military stance against Russia, Europe’s old enemy, fell by the wayside. In 1954 the French National Assembly rejected a plan for a unified European army and since then the E.E.C. had drifted without leadership. It will remain listless until the Beast appears. Then the loose confederacy will hand over its political power to him Rev. 17:12, 13. The resurrection of the Roman Empire will be Satan’s answer to the first resurrection and the second coming of Christ. The Beast will energize the revived Roman Empire and lead it against God until its end at Armageddon.

2 At the beginning of the Revelation, before the judgments fall, the Lord assures the Church that He will keep her from “the hour of temptation which shall come upon all the world.” Then at the end of the tribulation “the marriage of the Lamb is come and His wife has made herself ready” —Rev 19:7. Then we come out of heaven with the Lord on white horses when He goes to crush His enemies. The only explanation of this is that the Lord loved the Church too much to let her pass through the tribulation on earth He took her to Himself before the judgments fell.

3 Let the reader consider these events by reading Revelation 19:20, 21 which we will summarize here: Judgment first begins at the House of God, when the Lamb’s wife makes herself ready that is, at the judgment seat of God for believers Rev. 19:7.

Heaven is opened and the Lord and His saints go out to meet the Beast and his armies at Armageddon. The Beast and his false prophet are thrown into the lake of fire Rev. 19:20 and Satan is bound for the entire duration of the millennium Rev. 20:1-3.

The Church, pictured as the holy city Jerusalem, reigns over the earth in the kingdom. Note that she is seen from “a great and high mountain” Rev. 21:10. When Christ, the stone cut out without hands, smites the image of Gentile rule on its feet Daniel 2 The stone becomes “a great mountain, and filled the whole earth.” It is Christ’s act of judgment on the Roman Empire which establishes His exalted kingdom, filling the whole earth with His glory. This kingdom is administered through the Church, see from “a great and high mountain.” Well may we add our Amen to Eph. 3:21 “to Him be glory in the Assembly in Christ Jesus unto all generations of the age of ages. Amen.”

No King But Caesar: Commentary on Acts

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