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Acts Lesson Fifty

Acts Lesson Fifty: Acts 23:11-35 – The Plot Against Paul

11 The following night, the Lord stood by him and said, “Have courage! For as you have testified about Me in Jerusalem, so you must also testify in Rome.” 

12 When it was day, the Jews formed a conspiracy and bound themselves under a curse: neither to eat nor to drink until they had killed Paul. 13 There were more than 40 who had formed this plot. 14 These men went to the chief priests and elders and said, “We have bound ourselves under a solemn curse that we won’t eat anything until we have killed Paul. 15 So now you, along with the Sanhedrin, make a request to the commander that he bring him down to you as if you were going to investigate his case more thoroughly. However, before he gets near, we are ready to kill him.” 

16 But the son of Paul’s sister, hearing about their ambush, came and entered the barracks and reported it to Paul. 17 Then Paul called one of the centurions and said, “Take this young man to the commander, because he has something to report to him.” 

18 So he took him, brought him to the commander, and said, “The prisoner Paul called me and asked me to bring this young man to you, because he has something to tell you.” 

19 Then the commander took him by the hand, led him aside, and inquired privately, “What is it you have to report to me?” 

20 “The Jews,” he said, “have agreed to ask you to bring Paul down to the Sanhedrin tomorrow, as though they are going to hold a somewhat more careful inquiry about him. 21 Don’t let them persuade you, because there are more than 40 of them arranging to ambush him, men who have bound themselves under a curse not to eat or drink until they kill him. Now they are ready, waiting for a commitment from you.” 

22 So the commander dismissed the young man and instructed him, “Don’t tell anyone that you have informed me about this.” 

23 He summoned two of his centurions and said, “Get 200 soldiers ready with 70 cavalry and 200 spearmen to go to Caesarea at nine tonight. 24 Also provide mounts so they can put Paul on them and bring him safely to Felix the governor.” 

25 He wrote a letter of this kind: 

    26 Claudius Lysias, 

To the most excellent governor Felix: 

Greetings. 

27 When this man had been seized by the Jews and was about to be killed by them, I arrived with my troops and rescued him because I learned that he is a Roman citizen. 28 Wanting to know the charge they were accusing him of, I brought him down before their Sanhedrin. 29 I found out that the accusations were about disputed matters in their law,  and that there was no charge that merited death or chains.  30 When I was informed that there was a plot against the man, I sent him to you right away. I also ordered his accusers to state their case against him in your presence. 

31 Therefore, the soldiers took Paul during the night and brought him to Antipatris as they were ordered. 32 The next day, they returned to the barracks, allowing the cavalry to go on with him. 33 When these men entered Caesarea and delivered the letter to the governor, they also presented Paul to him. 34 After he read it, he asked what province he was from. So when he learned he was from Cilicia, 35 he said, “I will give you a hearing whenever your accusers get here too.” And he ordered that he be kept under guard in Herod’s palace. (HCSB)

I’ll be dividing this lesson into two parts.

  • The plot against Paul – verses 11-22.
  • The escort to Caesarea – verses 23-35.

The Plot Against Paul

After the ruckus that occurred the previous day, Paul receives a reassuring visit from the Lord at night. Paul had several visitations from Jesus during his ministry.

  • Although technically, before his ministry began, Jesus appeared to Paul on the road to Damascus.
  • When Paul was discouraged by the events in Corinth and was thinking about moving to another location, Jesus appeared and told him to stay – Acts 18:9-10.
  • Jesus appears to Paul in this passage, reassuring Paul that he will testify about Jesus in Rome.
  • Paul would receive encouragement during the storm on their journey to Rome – Acts 27:22-25.
  • During Paul’s trial in Rome – 2 Timothy 4:16-17.

In this section, Jesus doesn’t condemn Paul for going to Jerusalem. Instead, Paul receives a commendation of sorts for the faithful witness he gave, even though the message was rejected. If we look at the results of Paul’s efforts from a human standpoint, it would appear to be an abject failure.

  • Paul’s attempts to convince the legalistic Jews resulted in a riot in the temple.
  • Paul’s witness before the Sanhedrin led to the two factions fighting.
  • However, Jesus was pleased with Paul’s efforts at evangelism.
  • We need to remember this point. There are often times we will not be successful in our evangelism efforts, but if we’ve been faithful, Jesus will be pleased.

It was also a message of confidence.

  • Paul would go to Rome. Traveling to Rome had been Paul’s desire for months – Acts 19:21.
  • The events that transpired in Jerusalem made it initially appear as if Paul would be unable to make the journey.
  • However, Jesus confirmed that Paul would make the journey despite the present challenges.
    • The Jewish religious leaders lied about him.
    • Religious fanatics plotted to kill him.
    • Government officials ignored him.

Despite the visit from Jesus, Paul’s situation was still challenging and fraught with danger. From the very beginning of Paul’s ministry, he faced recurring personal danger.

  • Then Paul witnessed for Christ in Damascus – Acts 9:22-25.
  • During Paul’s first visit to Jerusalem after his conversion – Acts 9:29.
  • The Jews drove him out of Antioch Pisidia – Acts 13:50-51.
  • Paul was threatened with being stoned in Iconium – Acts 14:5.
  • Paul was stoned in Lystra – Acts 14:19-20.
  • The Jews attempted to have Paul arrested in Corinth – Acts 18:12-17.
  • In Ephesus, the Jews devised a plot to kill him – Acts 20:19.
  • The Jews had a plan to kill Paul at sea – Acts 20:3.

In spite of all the danger which Paul faced, his life was the embodiment of the phrase, “Will never leave you or forsake you.” (Hebrews 3:15)

Let’s take a closer look at the section from verses twelve to fifteen.

  • Although Luke doesn’t specify, it was probably the Asian Jews who hatched the conspiracy to kill Paul.
  • The Greek word used to denote their vow, anathematizo, is particularly strong. 
    • If they failed to keep their vow, they would be cursed or eternally damned.
    • However, there is a loophole in Jewish law that allowed a person to be released from a vow if it became unfulfillable due to unforeseen circumstances. Paul’s transport under heavy Roman protection would likely qualify as “unforeseen circumstances.”
  • The leaders of the conspiracy then went to the chief priest and elders to enlist their aid.
    • If we remember back to the previous lesson, the Pharisees would not have been included in this plot as they attempted to defend Paul.
    • In their misguided zeal to protect the Law, they were willing to break one of the Ten Commandments to achieve their religious goal.
    • The conspirators wanted them to contact Claudius to bring Paul before the Sanhedrin again.
    • It is safe to assume the chief priest would add a bribe to the request.
    • The high priest may have also told Claudius that he would protect him from his superiors. The Romans and Jews had cooperated in this manner before – Matthew 28:11-15.
  • The ambush would have occurred as Paul was transported from Antonia to the council chamber.

Luke now continues with reference to Paul’s sister and nephew.

  • Outside of this one verse, nothing else is known about these two people.
  • It is possible that Paul’s family initially abandoned him after his conversion to Christianity. Paul could be implying this in Philippians 3:8 when he said that he had suffered the loss of all things.
  • In the intervening years, some of those family members may have converted to Christianity.
  • Since Paul’s family had a lengthy connection with the Pharisees, his sister would have been privy to information in the inner circle. 
  • It is unlikely that either of these two were believers at this point, as that would have excluded them from the official Jewish religious circle in Jerusalem.
  • However, if they were devout Jews, they would see the conspiracy as nothing short of evil.
  • How the nephew found out about the conspiracy is anyone’s guess. Maybe in passing, he heard a conversation among the Sadducees. Regardless of how it happened, God was protecting Paul.
  • It was not unusual for prisoners of high standing, such as Paul, to have visits from family or friends. It’s even possible that Paul was given an extra measure of liberty because of the soldiers’ previous mistake of attempting to scourge him. 
  • The respect the Roman soldiers extended to Paul is evident in the actions of the centurion. Paul only had to request his nephew be taken to Claudius; he didn’t need to provide any further information beyond “he has something to report to him.”

The scene now shifts to the meeting between Paul’s nephew and Claudius.

  • The first striking fact about this discussion is that Claudius believed what Paul’s nephew told him.
    • It could be because Paul was a Roman citizen, and up to this point, he had been straightforward with Claudius.
    • It could be because the plot aligns with the actions the Jews had demonstrated so far.
  • In any case, Claudius believed Paul’s nephew and instructed him to be silent about their discussion.
  • At this point, we need to stop and consider how Luke paints the actions of the Roman military in Acts.
    • There is no record of official persecution by the Romans against the church.
    • The opposition was stirred up by unbelieving Jews.
    • While the Roman political officials often left quite a bit to be desired, it seemed that the military leaders were men who respected and followed Roman law.

The Escort to Caesarea

Now that the plot has been relayed to Claudius, he makes a decision on how to handle the situation.

  • Claudius realized that leaving Paul in Jerusalem, even though he was currently in protective custody in their barracks, was not the ideal long-term solution.
    • Paul would be in danger as long as he remained in Jerusalem.
    • In addition, there was the ever-present threat to the peace and order of the city while Paul remained there.
  • Claudius also realized he needed to determine under what charge Paul was being detained or he would be guilty of illegally holding a Roman citizen. 
  • Sending Paul to Caesarea and placing him under the authority of Felix would address both issues.
  • Claudius tells two of his centurions to gather 470 of their troops as an escort to move Paul from Jerusalem to Caesarea.
    • This force is almost half of the 1,000 men who were garrisoned in the city.
    • The urgency of the situation is evident in the fact they were told to leave at nine o’clock. 
    • The need to try and keep the transport out of the eyes and ears of the Jews is evident by traveling under cover of darkness.
  • Claudius writes a letter for the military contingent to take and deliver to Felix.
    • The letter begins with the customary three-part salutation of a Greek letter.
      • The first is the identity of the sender.
      • Second, the recipient of the letter.
      • The third is the customary word of greeting.
    • After the formal greeting section of the letter, Claudius provides the details regarding Paul’s detention.
      • While it is true that Paul had been seized and was being beaten by the Jews, Claudius stretches the truth by saying he rescued him because he learned Paul was a Roman citizen.
        • It’s true that Claudius saved Paul from being beaten to death.
        • However, it wasn’t until later that he learned Paul was a Roman citizen.
      • The letter then relates the proceedings before the Sanhedrin. 
      • Since the preceding was undoubtedly conducted in Aramaic, Claudius must have had a translator present to know what was being discussed.
      • The issue between Paul and the Jews was regarding matters of Jewish religious law.
      • Paul was not guilty of breaking any Roman law.
      • Claudius clearly stated that there was nothing Paul had done that merited death or imprisonment.
      • Claudius then relates the plot against Paul’s life, which is why Paul was sent to Felix.
      • Felix is also told that Paul’s accusers were to bring their charges against Paul before him.
    • Luke then gives some further details regarding the transport of Paul to Caesarea.
      • This is the third time Paul was sneaked out of the city during the hours of darkness.
      • The entire force of 470 soldiers left and traveled to Antipatris.
        • Antipatris was a military station fortified by Herod the Great and named after his father, Antimatter.
        • It was on the border between Judea and Samaria.
        • It was about thirty-five miles from Jerusalem, which was just over half of the sixty- mile journey between Jerusalem and Caesarea.
        • It was a perfect place for troops to stop during the normal two-day journey between the cities.
      • The foot soldiers returned to Jerusalem, while Paul and the cavalry continued on to Caesarea.
  • The Roman soldiers, escorting Paul, arrive in Caesarea and give Felix both the letter from Claudius and Paul.
  • Before we conclude, let’s take a closer look at Felix.
    • Claudius Felix was the procurator of Judea from a.d. 52-59 and played a major role in the next chapter of Acts.
    • Felix acquired this position because of his brother, Pallas, who at one point was the head of the imperial civil service and wielded considerable influence in the court of emperor Claudius.
      • Both were former slaves, freedmen of the imperial family.
      • Felix’s high position was extremely rare; given his background as a former slave, it is unlikely he would have occupied the position without the help of his brother.
      • Roman history said Felix “wielded royal power with the instincts of a slave.”
        • Royal power could refer to his administration or his family.
        • His time as procurator was marked by rising Jewish nationalism, displayed by both political and religious insurrections.
          • All were brutally suppressed.
          • He was severely lacking in understanding or sympathy for the Jews.
          • His actions only served to inflame Jewish anti-Roman sentiments and freedom movements.
    • Felix also had a checkered history regarding his marriages.
      • He had three wives.
      • All were princesses.
      • The first was the granddaughter of Antony and Cleopatra.
      • The third was Drusilla, the daughter of Agrippa I. 
    • His ineptitude finally caught up with him as he was removed from office for mismanaging a dispute between Jews and Gentiles in Caesarea.
  • Felix’s question about Paul’s native province was to determine whether or not he had jurisdiction over Paul as the Judean procurator.
    • During the reign of emperor Claudius, both Judea and Cilicia were under the provincial administration of the imperial legate in Syria.
    • Since Felix was over that area administratively, he determined he had the authority to hear the complaint against Paul.
  • Paul was then placed in the praetorium, a former palace constructed by Herod the Great, which was now the Roman headquarters.

Applications

  • The central theme to remember from this passage is trust. When Jesus appeared to Paul and told him that he must testify about Him in Rome, Paul had two choices. First, trust Jesus. Second, doubt and fall into dismay. 
    • When we face challenges which path do we choose? Do we trust, or do we fall into dismay? The answer to that question is a telling statement on the strength of your walk with Christ.
    • God can use unbelievers to aid us as we live our lives for Jesus. Although we shouldn’t blindly trust unbelievers, God’s power and promise to protect us can and will overcome to accomplish His will.
    • Through the entire section of Scripture that recounts Paul’s appearance in the temple until his transport to Rome, he is a picture of calmness and trust. As we look ahead, Paul spent at least a couple of years in this situation. Do our lives exhibit the same level of trust and calmness? It only happens when we place our lives in Jesus’ hands and let the Holy Spirit lead us.
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Acts Lesson Forty-seven

Acts Lesson Forty-seven: Acts 21:37-22:21 – Paul’s Defense and Testimony

37 As he was about to be brought into the barracks, Paul said to the commander, “Am I allowed to say something to you?” 

He replied, “Do you know Greek? 38 Aren’t you the Egyptian who raised a rebellion some time ago and led 4,000 Assassins into the wilderness?” 

39 Paul said, “I am a Jewish man from Tarsus of Cilicia, a citizen of an important city.  Now I ask you, let me speak to the people.” 

40 After he had given permission, Paul stood on the steps and motioned with his hand to the people. When there was a great hush, he addressed them in the Hebrew language: 

22 1 “Brothers and fathers, listen now to my defense before you.” 2 When they heard that he was addressing them in the Hebrew language, they became even quieter. 3 He  continued, “I am a Jewish man, born in Tarsus of Cilicia but brought up in this city at the feet of Gamaliel and educated according to the strict view of our patriarchal law. Being zealous for God, just as all of you are today, 4 I persecuted this Way to the death, binding and putting both men and women in jail, 5 as both the high priest and the whole council of elders can testify about me. After I received letters from them to the brothers, I traveled to Damascus to bring those who were prisoners there to be punished in Jerusalem. 

6 “As I was traveling and near Damascus, about noon an intense light from heaven suddenly flashed around me. 7 I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting Me?’ 

8 “I answered, ‘Who are You, Lord?’ 

“He said to me, ‘I am Jesus the Nazarene, the One you are persecuting!’ 9 Now those who were with me saw the light, but they did not hear the voice of the One who was speaking to me. 

10 “Then I said, ‘What should I do, Lord?’ 

“And the Lord told me, ‘Get up and go into Damascus, and there you will be told about everything that is assigned for you to do.’ 

11 “Since I couldn’t see because of the brightness of that light, I was led by the hand by those who were with me, and came into Damascus. 12 Someone named Ananias, a devout man according to the law, having a good reputation with all the Jews residing there,  13 came and stood by me and said, ‘Brother Saul, regain your sight.’ And in that very hour I looked up and saw him. 14 Then he said, ‘The God of our fathers has appointed you to know His will, to see the Righteous One, and to hear the sound of His voice. 15 For you will be a witness for Him to all people of what you have seen and heard. 16 And now, why delay? Get up and be baptized, and wash away your sins by calling on His name.’ 

17 “After I came back to Jerusalem and was praying in the temple complex, I went into a visionary state 18 and saw Him telling me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about Me!’ 

19 “But I said, ‘Lord, they know that in synagogue after synagogue I had those who believed in You imprisoned and beaten. 20 And when the blood of Your witness Stephen was being shed, I was standing by and approving, and I guarded the clothes of those who killed him.’ 

21 “Then He said to me, ‘Go, because I will send you far away to the Gentiles.’ ” (HCSB)

The passage for this lesson is rather long, but a significant portion is Paul telling the crowd about his encounter with Jesus on the way to Damascus. I’ll be splitting this lesson into two parts.

  • Paul’s discussion with the Roman commander and the introduction of his background to the mob – verses 21:37-22:5.
  • Paul’s testimony of his encounter with Jesus on the road to Damascus and his conversion – verses 22:6-21.

Paul’s Discussion with the Roman Commander and the Introduction of His Background to the Mob

Before being brought into the barracks, Paul engages in conversation with the Roman commander. Let’s look at some elements regarding this conversation.

  • Claudius was surprised that this “dangerous” prisoner was able to speak Greek.
    • Paul spoke to the Roman commander in polite and refined Greek.
    • Since he thought Paul was a dangerous criminal, he was surprised by this discovery.
  • The Egyptian in question also appears in historical records written by Josephus.
    • He was a false prophet who recruited a large band of followers. Josephus numbered them at 30,000, but Luke records the number at 4,000. The difference is most likely due to Josephus’ tendency to inflate numbers.
    • The Egyptian led them into the wilderness and then to the Mount of Olives.
    • He promised his followers the walls of Jerusalem would fall at his command, and they would easily overthrow the Roman occupiers.
    • Instead of the walls falling, Felix arrived with heavy troops to engage the rebels.
      • About 400 were killed.
      • About 200 were taken captive.
      • The Egyptian and the rest of his followers fled into the wilderness.
  • Jewish freedom fighters mingled in large crowds during special occasions and assassinated pro-Roman political figures before disappearing into the crowd.
  • Claudius was under the impression that Paul fell into one of these groups of anti-Roman rebels.
  • Paul then identifies himself.
    • First, as a Jew.
    • Second, as being from Tarsus of Cilicia.
      • Tarsus was a proud Hellenistic city, or as Paul said, “an important city.”
      • It is interesting that Paul does not invoke his Roman citizenship at this point, waiting until later in the chapter to reveal that detail.
  • Since Paul identified himself as a Jew, his request to address the crowd was reasonable.
  • Claudius then gives Paul permission to address the crowd.

Now let’s move on to the introduction Paul gives of himself to the crowd.

  • Paul’s primary aim as he addressed the crowd was to establish his full commitment to Judaism. We shouldn’t view this as Paul allowing syncretism to seep into his commitment to the roots of Christianity. Instead, Paul intended to demonstrate that following the traditions of Judaism was permissible as long as a person also placed faith in the sacrifice of Jesus on the cross. This tension is at the core of the Jerusalem council’s decision not to levy the requirements of Judaism on Gentile believers.
    • A Jewish Christian could still follow the traditions of Judaism.
    • A Gentile Christian was not bound by the traditions of Judaism.
  • Since Paul was unable to prove his total commitment to Jewish traditions by participating in the Nazirite vow, he attempted to prove it through his speech to the crowd.
  • Paul’s speech was a first-person narrative of what Luke wrote in Acts 9.
    • Paul talks about his former zeal for Judaism.
      • Paul uses the same introduction Stephen used before the Sanhedrin, “Brothers and fathers.”
      • Both Stephen and Paul were making a defense and were attempting to prove their loyalty to Judaism.
      • Paul calls his speech a “defense.”
      • However, Paul doesn’t address the reason the riot started, that he had desecrated the temple.
      • Paul’s speech did address the more significant issue, Paul’s faithfulness to Judaism.
      • Paul’s defense continues in the speeches that follow in Acts.
        • Before Felix and the Jews in Acts 24.
        • Before Agrippa in Acts 26.
        • It is reasonable to conclude from this point on in Acts that Paul is making a running defense of his actions before Jews.
      • Paul addresses the crowd in Hebrew to underline his Jewish roots.
      • Paul then explained how his early life demonstrated he was a strict, practicing Jew.
        • He was born in Tarsus.
        • He grew up in Jerusalem.
          • Being “brought up” meant that his family moved to Jerusalem when he was very young.
          • Paul wanted to point out that he wasn’t a Diaspora maverick but was shaped from early childhood in Jerusalem.
        • He studied under Gamaliel.
          • This implied a crucial point Paul was trying to establish with the Jerusalem Jews.
          • Paul’s former life was marked by a zeal that matched or exceeded their own.
      • Paul then goes on to describe how he persecuted the early Christian movement.
        • Believers were put in jail.
        • Believers were executed.
        • Paul then received letters from the Sanhedrin to go to Damascus and bring Christian prisoners to Jerusalem for punishment.

Paul’s Testimony of His Encounter with Jesus on the Road to Damascus and His Conversion

Paul now switches from a defense of his roots in Judaism to his encounter with Jesus on the road to Damascus and his subsequent conversion to Christianity. This is one of three detailed accounts of Paul’s conversion in Acts. The first is in Acts 9, and the third is in Acts 26. The three accounts align in the essentials but differ in the minor details. The biggest difference is seen in the two accounts given by Paul. They were tailored to the audience hearing them. In this speech, Paul detailed the role of Ananias and his devotion to Jewish tradition. When Paul spoke before Agrippa and the Roman officials, Ananias was not mentioned as his role would be insignificant to Gentiles. The fact that Luke includes Paul’s conversion three times speaks to the importance of the event.

Acts 22:6-11 align with Acts 9:3-8, with the only differences being in minor details and first-person narrative. 

  • One of the differences is in Acts 22:6, which gives the time of the encounter as “about noon.” This fact highlights the brightness of the vision, as it occurred when the sun was at its brightest.
  • Another is the inclusion of the words “of Nazareth” in the present narration. This inclusion would have significance to the Jewish hearers.
  • In the account in Acts 9, the companions heard but didn’t understand the voice speaking to Paul. Paul’s account focuses on their seeing but not hearing. Both are important to prove that Paul’s experience was not an experience of the mind but an actual physical occurrence of both sight and sound, even if the companions didn’t participate in the experience.
  • Paul was told to go to Damascus but needed assistance from his companions. The fact that Paul was blinded underscores the brightness of the light in the middle of the day.

The retelling of the visit to Ananias in Acts 22:12-16 aligns with Acts 9:10-17. The one major difference is the omission of the vision that came to Ananias since this was a first-person account from Paul’s perspective. Let’s look at a few other points from this section.

  • The phrase “God of our fathers” carried a strong Old Testament emphasis.
  • The phrase “Righteous One” is a Jewish messianic title found in the earlier speeches of Peter and Stephen. 
  • Paul was to be a witness to all people.
  • The scene with Ananias ends with Paul’s baptism.
    • The phrase “why delay” is a common Greek expression implying that it was time for Paul to act on the commission given by Jesus.
    • The phrase “calling on His name” is the profession of faith that is the basis for baptism.

The narration now moves to the temple complex in Jerusalem after Paul returns there. Let’s take a closer look at this event and its significance.

  • Jesus knew the Jews would not accept Paul’s testimony of the encounter on the road to Damascus.
  • However, Paul protests against the command to leave.
    • Such protests are common in biblical commissioning narratives.
    • Paul’s protest was that he had a convincing testimony to tell them.
      • Jerusalem was well aware of Paul’s former zeal in hunting down and persecuting Christians.
      • They would have understood that something extraordinary must have happened to Paul to change his allegiance completely.
    • In the end, the Lord’s command was obeyed. Jesus had another task for Paul; evangelism to the Gentiles.
      • The mission to the Gentiles is closely connected to the refusal of the Jews to accept Paul’s testimony of Jesus.
      • Jesus’ parable of the great banquet in Luke 14:16-24 makes the same point.
      • Paul also wrestled with this problem in Romans 9-11. 
  • Paul then tells the crowd that Jesus sent him to evangelize the Gentiles. 
    • There was that word again, Gentiles. 
    • The crowd had patiently and respectfully listed during Paul’s conversion narrative.
    • They hadn’t questioned either of Paul’s conversations with Jesus.
    • But with the mention of Gentiles, Paul had stepped outside the Jews’ boundary of tolerance.
  • We’ll see in the next lesson that the mention of the Gentiles whipped the Jewish crowd into a murderous frenzy once again.

Applications

  • Paul’s behavior as the mob tried to kill him and the Roman soldiers rescued him is an example to follow. Although it is reasonable to assume that Paul tried to protect himself, he didn’t try to fight back. That could be because he was overwhelmingly outnumbered. It’s reasonable to think that few of us will ever face the level of hostility that Paul faced. However, being calm and non-reactionary is often the best course of action.
  • When addressing those who are hostile or resistant to the Gospel, speak in a respectful, calm, and factual manner. Becoming emotional or arguing will likely only inflame the situation.
  • In Paul’s day, the word “Gentile” was a trigger point. Depending on where we live, there may be specific words or phrases which elicit a similar response. A few examples which are currently hot topics in American society are abortion, same-sex marriage, or sin in general, leading to eternal separation from God. Each of these examples could lead to a mob mentality by those who support abortion, same-sex marriage, or don’t believe in sin or hell. At times like those, we must rely on Scripture to talk for us. Never let it be our opinion. Let God’s Word speak for God; it’s more powerful than anything we could say. 
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Acts Lesson Forty-six

Acts Lesson Forty-six: Acts 21:26-36 – The Riot in the Temple Complex

Then the next day, Paul took the men, having purified himself along with them, and entered the temple, announcing the completion of the purification days when the offering for each of them would be made. 27 As the seven days were about to end, the Jews from Asia saw him in the temple complex, stirred up the whole crowd, and seized him, 28 shouting, “Men of Israel, help! This is the man who teaches everyone everywhere against our people, our law, and this place. What’s more, he also brought Greeks into the temple and has profaned this holy place.” 29 For they had previously seen Trophimus the Ephesian in the city with him, and they supposed that Paul had brought him into the temple complex.

30 The whole city was stirred up, and the people rushed together. They seized Paul, dragged him out of the temple complex, and at once the gates were shut. 31 As they were trying to kill him, word went up to the commander of the regiment that all Jerusalem was in chaos. 32 Taking along soldiers and centurions, he immediately ran down to them. Seeing the commander and the soldiers, they stopped beating Paul. 33 Then the commander came up, took him into custody, and ordered him to be bound with two chains. He asked who he was and what he had done. 34 Some in the mob were shouting one thing and some another. Since he was not able to get reliable information because of the uproar, he ordered him to be taken into the barracks. 35 When Paul got to the steps, he had to be carried by the soldiers because of the mob’s violence, 36 for the mass of people followed, yelling, “Take him away!” (HCSB)

Starting with this passage, the several following chapters of Acts are a running commentary. This week’s lesson won’t require separate sections.

As we look at this passage, verse twenty-six sets the stage for what will transpire over the following chapters. Let’s look at this verse in detail.

  • Paul had decided to take the advice of the Jerusalem elders in an attempt to prove his “Jewishness” to the Jewish Christians in Jerusalem.
  • We know from Paul’s epistles that the collection from the Gentile churches had brought him back to Jerusalem.
  • One of the major, if not the major, reason was to express unity between the Gentile and Jewish Christians.
  • Paul knew the dangers involved in traveling to Jerusalem. Romans 15:31 Pray that I may be rescued from the unbelievers in Judea, that the gift I am bringing to Jerusalem may be acceptable to the saints.
  • Paul was willing to participate in the symbolic act of ritual cleansing if that would help justify his evangelism to the Gentiles in the eyes of the Jewish Christians.
  • He began his purification the next day and announced in the temple the date when the Nazirite ceremony would be complete.
  • In seven days, Paul and the men would reenter the temple complex and make the prescribed offering.

The stage has been set, and we are now ready to move on to the riot that takes place after Paul enters the temple to complete the ritual.

  • The purification process required a cleansing on two separate days.
    • On the third day.
    • On the seventh day (Numbers 19:11).
  • It was on the seventh day that Paul entered the temple complex with the four other men to complete the purification ritual.
  • Once Paul was inside the temple complex, Jews from Asia saw him.
    • It isn’t surprising that the Asian Jews were the instigators of the riot.
    • It is likely that there were some from Ephesus.
    • Paul had spent three years in Ephesus and was well known in the area, both for sound teaching and for agitating some of the Jewish Christians.
    • Paul, in his Miletus address, alluded to plots hatched by the Ephesian Jews against him.
    • It was common for Diaspora Jews to be zealous in their observance of Jewish rituals.
    • It could be some of these same Asian Jews who had spread false rumors about Paul in the capital.
  • The accusations themselves were quite serious.
    • Two were the same that were levied against Stephen.
      • He speaks against our law – the Torah.
      • He speaks against this place – the temple.
    • The third charge was less specific but potentially the most valid – Paul taught against our people. Paul taught that the Gospel made all equal in Christ.
      • There is no Greek or Jew.
      • This implied that the Jews were no longer God’s chosen people.
    • The fourth charge was for temple violation.
      • The temple complex was divided into various sections.
        • There was a section for Gentiles – the large outer courtyard was open to all.
        • There was a section for Jews – this was the sacred section, the temple proper, open only to Jews.
        • There was a stone barrier that separated the court of the Gentiles from the first courtyard in the temple proper, the area for Jewish women.
          • There were warning stones placed along the barrier in both Greek and Latin, which forbid non-Jews access beyond the barrier.
          • Any non-Jew who went beyond the barrier would be sentenced to death. The inscription read, “No Gentile to defile our temple on pain of death.”
          • It is possible this barrier is the “wall” between Jews and Greeks that Paul mentions in Ephesians 2:14.
  • Luke makes it clear that the fourth charge against Paul is false in verse twenty-nine.
    • The Asian Jews had seen Paul in the city with Trophimus, one of the representatives from Ephesus.
    • Grasping for straws against Paul, the Asian Jews made the claim that Paul had taken the Gentile into the inner area beyond the barrier.
    • While it is true that Paul would have needed to enter the inner temple as part of his purification ritual, there was evidence that he had taken Trophimus with him. 
    • Since Paul was attempting to prove his “Jewishness” to his opponents, it would make no sense for him to include a Gentile.
    • It’s ironic that Paul, participating in a Jewish purification ritual, was accused of defiling the temple.
    • This is the sixth riot incited by Paul’s behavior and preaching.
      • Lystra – Acts 14:19.
      • Philippi – Acts 16:22.
      • Thessalonica – Acts 17:5.
      • Berea – Acts 17:13.
      • Ephesus – Acts 19:29.
  • It would be easy to accuse Luke of exaggerating how the crowd reacted. However, when we understand the setting of this event, Luke’s statement of “the whole city was stirred up” is quite fitting.
    • The temple area was, in effect, the town square of Jerusalem.
    • The court of the Gentiles was a large area, allowing a significant number of people to gather.
    • Once the riot began over the accusations levied against Paul and he was dragged out of the inner court, a very large crowd would have gathered.
  • Once the crowd had removed Paul from the inner court to the court of the Gentiles, the gates to the holy or “Jewish only” section were slammed shut.
    • This could have been done to protect against any further defiling of the inner courts.
    • Or this could have been a symbolic act by God.
      • This is the last time the temple is visited in the book of Acts.
      • The gates were closed.
      • With this final act of refusal of God’s messenger, the temple was now forever closed to God’s purposes.
  • The commotion had done more than attract the attention of the people in the temple complex; it also reached the ears of the commander of the Roman garrison located in Jerusalem.
    • Along the northwest corner of the wall that encircled the entire temple complex was the Tower of Antonia. The tower was a fortress built by Herod the Great for the defense of the temple.
    • Roman troops were now stationed in the tower.
    • Antonia contained several high towers, one allegedly 100 feet high, which would allow anyone in the tower a full view of the entire temple complex.
    • It’s possible a sentry in the tower was the first in the garrison to hear and see the commotion below.
    • Word was then sent to the commander of the Roman regiment.
      • In Acts 23:26, we find out the commander’s name is Claudius Lysias.
      • He was in charge of the military outpost located in Jerusalem.
      • As the commander of the regiment, Claudius was a high-ranking military officer in charge of a cohort.
      • A cohort consisted of 1,000 soldiers.
        • 760 infantry.
        • 240 cavalry.
      • The procurator resided in Caesarea and only made periodic visits to Jerusalem, much as Pontius Pilate went to Jerusalem during the Passover feast.
      • Claudius had primary responsibility for the Roman administration and peace-keeping within the city on a daily basis.
    • The barracks for the regiment were located in the Antonia, next to the temple.
      • Stairs led directly from Antonia into the court of the Gentiles.
      • The Romans knew that if any riot would occur in the city, it was likely that the temple would be the place where it would start. 
  • In response to the riot that was starting, Claudius took a sizable force of soldiers with him.
    • The text mentions “centurions” in the plural. There were at least two who went.
    • A centurion was in charge of 100 soldiers. 
    • The force that Claudius took was at least 200 men.
  • Once the mob saw the Roman soldiers, they stopped beating Paul.
  • Considering the size of the crowd and their zealous behavior, it’s a miracle that Paul survived the beating.
  • Since Paul was the object of the crowds’ wrath, Claudius arrested him until he could figure out what was happening.
    • Paul was bound with two chains.
      • Luke doesn’t make clear why two chains were used.
      • Paul could have been handcuffed on both arms and chained to a soldier on each side.
      • Paul could have been bound hand and foot, just as Agabus had predicted would happen.
    • What is clear is that Paul was “in chains,” either literally or figuratively, until the very end of Acts.
  • Because of the behavior of the mob, Claudius was not able to determine what Paul had done to incite the riot.
    • As is typical with mob mentality, it is likely that most of the crowd didn’t know the specifics; they were just following along with everyone else.
    • Therefore, Claudius ordered his soldiers to take Paul into the barracks.
  • Once they reached the steps of Antonia, the soldiers had to carry Paul. There are a couple of logical reasons for this.
    • Paul may have been semi-conscious or otherwise injured after the beating.
    • If his feet were bound, it might have made walking up the stairs difficult.
  • As the soldiers carried Paul into the barracks, the crowd was shouting, “take him away.” These are the exact words the mob screamed against Jesus – Luke 23:18 and John 19:15.
  • Luke clearly highlights the hatred and ugliness of the crowd towards Paul in this passage.
    • Stirred up – verses 27 and 30.
    • Dragged – verse 30.
    • Kill – verse 31.
    • Beating – verse 32.
    • Uproar – verse 34.
    • Mob – verse 35.

Applications

  • As we immerse ourselves in Kingdom work, we will face trials along the way. Some will be minor, but some could be quite severe. We must prepare ourselves in advance, just as Paul did, to withstand those attacks. 
  • If we are involved in cross-cultural ministry work, we must be sensitive. Paul, a Jew, was heavily involved in work among the Gentiles. Having traveled back to Jerusalem, he was careful not to do anything to upset the Jews. In the same way, we need to be sensitive as we evangelize people from other cultures. At times, it can be a delicate balancing act to remain faithful to the Gospel while contextualizing it for others. We must never allow syncretism to invade our witness.
  • Although most of us will never be bound with physical chains, we may at times be bound figuratively. This could come from nonbelievers, or it could come from Christian brothers or sisters. There are times when jealousy among ministry workers or mission agencies creates friction or even competition. While we may have little or no control over the figurative chains of nonbelievers, we should never allow these to occur in the body of Christ. When we lose our unity in Christ, the enemy wins.
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Acts Lesson Forty-five

Acts Lesson Forty-five: Acts 21:15-25 – Conflict Over the Gentile Mission

After these days we got ready and went up to Jerusalem. 16 Some of the disciples from Caesarea also went with us and brought us to Mnason, a Cypriot and an early disciple, with whom we were to stay. 

17 When we reached Jerusalem, the brothers welcomed us gladly. 18 The following day Paul went in with us to James, and all the elders were present. 19 After greeting them, he related in detail what God did among the Gentiles through his ministry. 

20 When they heard it, they glorified God and said, “You see, brother, how many thousands of Jews there are who have believed, and they are all zealous for the law. 21 But they have been told about you that you teach all the Jews who are among the Gentiles to abandon Moses, by telling them not to circumcise their children or to walk in our customs.  22 So what is to be done? They will certainly hear that you’ve come. 23 Therefore do what we tell you: We have four men who have obligated themselves with a vow. 24 Take these men, purify yourself along with them, and pay for them to get their heads shaved. Then everyone will know that what they were told about you amounts to nothing, but that you yourself are also careful about observing the law. 25 With regard to the Gentiles who have believed, we have written a letter containing our decision that they should keep themselves from food sacrificed to idols, from blood, from what is strangled, and from sexual immorality.” (HCSB)

I’ll divide this lesson into two parts.

  • Paul’s arrival in Jerusalem – verses 15-19.
  • Conflict over the Gentile Mission – verses 20-25.

Paul’s Arrival in Jerusalem

Paul now begins the final leg of his journey to Jerusalem. Let’s take a closer look at the trip.

  • The trip from Caesarea to Jerusalem was approximately sixty-four miles.
    • The journey would take three days on foot or two days if they used pack animals.
    • The second option seems more likely as we must remember that Paul was bringing the collection from the Gentile churches, and carrying the collection would have been burdensome. 
  • The group was also relatively large; it included Paul and Luke, a delegation from each church who contributed to the offering, and some of the Christians from Caesarea.
  • Once they arrived in Jerusalem, they were led to the house of Mnason, who was from Cyprus and had been an early convert to Christianity. 
    • Although we don’t know explicitly from the texture, it is a safe conclusion that Mnason was a Hellenist.
    • Paul would not have been welcome in the home of a Palestinian Jewish Christian. 
  • Paul’s third missionary journey was finished. 
  • In addition, his mission work with the Greeks was now complete; he would not be returning there. 
  • Paul would no longer be a missionary working in freedom. 
    • Paul would now become a missionary bound by chains. 
    • However, the chains may have bound him physically, but they didn’t bind his witness to the truth of the Gospel. 
    • If anything, Paul’s witness became bolder.

Beginning in Acts 21:17, there begins a long section in Acts that doesn’t finish until the end of chapter twenty-six. Although comprised of an endless string of legal scenes and numerous speeches, the reason Luke presents it in such detail is to underscore the divine promise given to Paul at his conversion that he would bear the Lord’s name to the Gentiles, to kings, and the people of Israel (Acts 9:15). These chapters comprise the climax of Acts.

The remainder of this lesson’s passage is, in effect, a mini-trial before Paul faces the Jewish Christians and the Roman legal authorities. Let’s take a closer look at this section.

  • For the most part, Paul was warmly welcomed by the Christians in Jerusalem. 
  • The next day Paul, and part of his entourage, went to visit James and the elders of the Jerusalem church. 
    • During the Jerusalem Council, Paul’s report of the successful Gentile mission was met with silence (Acts 15:12). 
    • Here, Paul’s report was met with great enthusiasm, and they praised God for the fruit of Paul’s work among the Gentiles. 
  • The collection taken among the Gentile churches for the Jerusalem church is not mentioned here. 
    • It’s possible it wasn’t warmly received. 
    • It could be that Luke wanted to remain focused on the next major theme in Acts, Paul’s ultimate destination of Rome. 
  • Another thing to note is the absence of any of the Apostles at this point. 
  • The leadership of the Jerusalem church was comprised of James and a group of unnamed elders. 
  • The discussion now moves to the danger facing Paul; the Jewish Christian converts were “all zealous for the law.”

Conflict Over the Gentile Mission

From the earliest days of Jewish converts to Christianity, the issue of the Torah and adhering to the requirements of Jewish Law was a point of contention. If we remember back to earlier in Acts, the Jerusalem Conference was supposed to clear up the issue of the Law for Gentile converts. The Jewish Christians would remain faithful to the requirements of the Law, but Gentile converts would be exempt from following except for the provisions outlined in the Apostolic decree given in verse twenty-five. However, there was an added dynamic to the present situation, which made things dangerous for Paul and others who evangelized the Gentiles. The dynamic in question is found in verse twenty; the Jewish Christians were “zealous” for the Law. 

Let’s look at some information regarding Paul’s arrival in Jerusalem.

  • Paul’s arrival was in the spring of either 56 or 57 A.D.
  • Felix was the procurator at the time.
  • While Paul had been absent from Jerusalem, the Gospel had spread.
  • There were somewhere between 25,000 and 50,000 Jewish Christians in Judea at this time.
  • At this time, Jewish nationalism and anti-Gentile attitudes were rapidly rising.
  • It was a time of political unrest.
    • There had been a number of Jewish insurrections which challenged the Roman authority.
    • Felix brutally suppressed each one.
    • Each event increased the Jewish hatred for Rome and boosted anti-Gentile sentiments.
    • The pro-Jewish sentiment was at its height, and friendliness with Gentiles was viewed in a negative light.
  • When considering the current situation, it’s easy to see that Paul’s mission to the Gentiles would not be viewed with a positive attitude. 
  • The situation also put the Jerusalem elders in a predicament.
    • They had previously supported Paul’s mission work among the Gentiles at the Jerusalem Conference.
    • Paul was a persona non grata among the Jewish population, which the elders were trying to reach with the Gospel.
    • Paul was also viewed unfavorably by the more recent Jewish Christian converts.
    • The elders didn’t want to reject Paul. On the contrary, they rejoiced over the success of Paul’s mission trips.
    • At the same time, they had to consider their evangelism efforts among the Jews, and Paul was a serious liability in those efforts.
  • The opponents of Paul, likely Jews from the Diaspora, were quite effective in creating an environment hostile to him.
    • They accused Paul of several offenses, each of which would be viewed as turning from their ancestral customs.
      • Turning from the Law of Moses.
      • Circumcision was no longer required.
      • Jewish customs no longer need to be obeyed.
      • Each of these charges was serious as they struck at the heart of Jewish self-identity as the people of God.
        • The ceremonial aspects of the Torah made them distinct from other people.
        • Circumcision was a mark given to each Jewish male on the eighth day to signify his membership in God’s covenant people.
      • Paul never argued that any of this was a means of salvation. Only faith in Christ leads to salvation, which is why Paul argued against circumcision for Gentiles.
      • At the same time, there is no evidence that Paul ever encouraged Jewish Christians to abandon Jewish customs.
      • We also see Paul remaining faithful to the requirements in the Torah as he dealt with the Jews.
    • Paul viewed one’s status in Christ as going beyond the distinction between Jew and Gentile (Galatians 3:28).
      • The Gentile wasn’t required to become a Jew.
      • The Jew didn’t stop being a Jew.
    • While accurate in a sense regarding Gentiles, Paul’s opponents were distorting the facts. Paul had only argued that the requirements for Gentile Christians shouldn’t include the requirements of the Law.
  • The offering from the Gentiles to the Jerusalem church presented another challenge.
    • Paul had carefully gathered and protected the offering over hundreds of miles of travel.
    • The offering was a demonstration of love and unity from the Gentile Christians to the Jewish Christians in Jerusalem.
    • However, the offering presented a huge challenge for the elders of the Jerusalem church.
      • Accepting the offering from the Gentiles would be a slap in the face against the Jewish Christians, especially with nationalism and ethnic pride on the rise.
      • Declining it would be a slap in the face against the Gentiles who sacrificially gave to their brothers and sisters, as well as an affront to Paul, who gathered and transported the gift.
    • Paul had always argued for tolerance and the right of each group to their own views.
      • Timothy had been circumcised (Acts 16:3).
      • Paul had argued for the veiling of women at worship (1 Corinthians 11:2-16).
      • However, Paul’s opponents distorted his teaching and his positions of tolerance.

Now, the leaders in the Jerusalem church needed to decide how to handle the situation. Their solution was a way where Paul could, by example, show that he was still faithful to the Jewish Law. Let’s take a detailed look at their solution.

  • Four Jewish men had taken a Nazirite vow.
    • They had abstained from anything using grapes or alcohol.
    • They had not cut their hair.
    • They had avoided dead people, even if it was a family member.
  • These men were nearing the end of their vow. This would require certain steps.
    • They would have to cut their hair and burn it as an offering.
    • They would have to make a series of costly sacrifices.
      • A male lamb.
      • A female lamb.
      • A ram.
      • Cereal offerings.
      • Drink offerings.
  • The elders were asking Paul to join the four and pay the cost of the required sacrifices and hair cutting.
  • Except for paying the costs of the four men, it is unlikely that Paul had any role beyond that.
    • The minimum period for a Nazirite vow was thirty days, and Paul was only there for seven (Acts 21:27).
    • It wasn’t part of a Nazirite purification ceremony as this was only conducted if someone under the vow had come in contact with a dead body.
    • It’s possible Paul underwent a personal purification ceremony as often a Jew returning to Israel after traveling through Gentile territory would undergo ritual purification. The period for ritual purification was seven days, which fits the situation here.
    • Paul likely underwent the ritual purification to participate in the completion ceremony for the four men, which would take place in the sacred parts of the temple.
    • This would be a display of Paul’s full loyalty to the Torah.
      • Bearing the heavy financial cost of the vow.
      • Undergoing the necessary purification.
  • The Jerusalem elders were counting on this public demonstration of Paul’s commitment to the Torah as evidence against the public sentiment against him.

The concluding verse is an assurance to Paul that the decision of the Jerusalem Conference had not changed.

  • Gentiles would not be asked to live according to the requirements in the Torah.
  • The Gentiles would only have to observe table fellowship and social interaction rituals, which, if not observed, would cause friction between Jewish and Gentile Christians.
  • The Jerusalem elders were trying to create a compromise.
    • Acknowledge the legitimacy of Paul’s law-free approach to the Gentiles.
    • Maintain an effective witness to the Jews, where faithfulness to the Law was absolutely essential.

Applications

  • Do you display hospitality to missionaries or traveling ministers? In this lesson, we saw the example of Mnason. Although he is only mentioned once in the Bible, it’s his hospitality in opening his home to Paul and his companions that is noted.
  • Whatever ministry work you may be involved in, give the details to others. This is especially true if you receive support from other believers. 
  • Rejoice in the ministry work of others. We should never have jealousy of the success that others experience in sharing the Gospel. Regardless of our denomination, ethnic background, or education (or lack of), we are all one in Christ. We should share in the victories and the sorrows of each other.
  • Be flexible but never compromise. We see that example in Paul’s conduct in Jerusalem. He followed Jewish customs while not compromising the Gospel. Sometimes it can be a delicate balancing act, but we may find ourselves in a situation where it is needed.
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Acts Lesson Forty-four

Acts Lesson Forty-four: Acts 21:1-14 – Paul Journeys to Jerusalem

After we tore ourselves away from them and set sail, we came by a direct route to Cos, the next day to Rhodes, and from there to Patara. 2 Finding a ship crossing over to Phoenicia, we boarded and set sail. 3 After we sighted Cyprus, leaving it on the left, we sailed on to Syria and arrived at Tyre, because the ship was to unload its cargo there. 4 So we found some disciples and stayed there seven days. Through the Spirit they told Paul not to go to Jerusalem. 5 When our days there were over, we left to continue our journey, while all of them, with their wives and children, escorted us out of the city. After kneeling down on the beach to pray, 6 we said good-bye to one another. Then we boarded the ship, and they returned home. 

7 When we completed our voyage from Tyre, we reached Ptolemais, where we greeted the brothers and stayed with them one day. 8 The next day we left and came to Caesarea, where we entered the house of Philip the evangelist, who was one of the Seven, and stayed with him. 9 This man had four virgin daughters who prophesied. 

10 While we were staying there many days, a prophet named Agabus came down from Judea. 11 He came to us, took Paul’s belt, tied his own feet and hands, and said, “This is what the Holy Spirit says: ‘In this way the Jews in Jerusalem will bind the man who owns this belt and deliver him into Gentile hands.’ ” 12 When we heard this, both we and the local people begged him not to go up to Jerusalem. 

13 Then Paul replied, “What are you doing, weeping and breaking my heart? For I am ready not only to be bound but also to die in Jerusalem for the name of the Lord Jesus.” 

14 Since he would not be persuaded, we stopped talking and simply said, “The Lord’s will be done!” (HCSB)

Paul continues his journey back to Jerusalem, making numerous stops along the way. By the end of this passage, he’s made his way back to Israel. I’ll be dividing this lesson into two parts.

  • Sailing back to Jerusalem – verses 1-7.
  • Paul’s arrival back in Israel – verses 8-14.

Sailing Back to Jerusalem

There were two main routes for ships to take at the time. One was to take a local coastal ship, which would stop at every port along the route, greatly increasing the time required to sail back to Israel. The second was to take a ship that was sailing directly to Phoenicia, which would make fewer stops and arrive quicker. Paul actually combined both types of vessels for the journey.

  • The journey from Miletus to Cos, Rhodes, and finally Patara was conducted on a coastal vessel. Each leg of the journey would take one day.
  • At Patara, they changed to a larger vessel that would take them on a direct route to Phoenicia. The leg from Patara to Tyre was about 400 miles in a straight line and would typically take five days if they encountered favorable winds. 
  • Tyre was the main port for cargo vessels between Asia and Palestine, which would make it a logical place for the ship to stop to unload its cargo.

Since there was now a delay in their journey as the cargo was unloaded, Paul and the team connected with fellow believers in the port city. Let’s take a closer look at Paul’s time in Tyre.

  • The Greek term used to denote “we found” was used to indicate people that Paul had not previously known, requiring Paul to search for other believers.
  • This Christian community was probably established by the Hellenist mission to Phoenicia mentioned in Acts 11:19.
  • The direct route taken by the ship allowed Paul to spend a week in Tyre with other Christians and still get to Jerusalem before Pentecost.
  • The Holy Spirit, through the believers in Tyre, was warning Paul about the journey to Jerusalem. Once again, we have this seeming conflict between the warnings not to go and a clear command, in Paul’s mind, that he had to go to Jerusalem. How is this tension deconflicted?
    • Paul was convinced that God was directing him to Jerusalem.
    • At the same time, the warnings were a means for Paul to prepare himself for what was waiting for him.
      • Imprisonment.
      • Hardship.
    • This duality also convinced Paul that God was the orchestrator behind it all.
      • Going in the face of danger was not difficult for Paul to accept. At the same time, Paul never deliberately sought out difficulty, and he didn’t have a martyr complex.
      • Paul accepted suffering as part of his witness and often implied it in his letters.
    • The Holy Spirit’s role was to prepare Paul for what was coming.

Paul’s departure from Tyre is reminiscent of his parting with the elders from the Ephesian elders. 

  • The scene is filled with emotion.
  • All the disciples escorted Paul and his companions to the boat.
  • This scene is one of the few in Acts where entire families are referenced, both the wives and children.
  • They all kneeled on the beach to pray.
    • We shouldn’t overlook this as merely believers praying together.
    • The entire Christian community was aware of the difficulties that Paul would face in Jerusalem.
    • They also understood that prayer was the best defense in times of suffering and trial.
  • It’s likely that the “goodbye” was a lengthy one. 
    • The Christians in Tyre didn’t want Paul to leave them.
    • However, they accepted Paul’s conviction that he must continue his journey
  • Once Paul and his companions boarded the ship, the Tyrian Christians returned to their homes.

The next stop on the journey was at Ptolemais, about twenty-five miles south of Tyre and the most southern of the Phoenician ports.

  • It was an ancient city, referred to as Acco in Judges 1:31, a name it is known by today.
  • It was later a famous crusader site known as Acre.
  • It was named after Ptolemy II Philadelphus.
  • Paul spent one day with the believers there, likely bound by the ship’s schedule.

Paul’s Arrival Back in Israel

Paul was already very familiar with the church at Caesarea (Acts 9:30 and 18:22). He may have previously met Philip, the evangelist, who had settled in the city. On this occasion, Philip plays host to Paul and the rest of the entourage. We are then given the interesting and rather abstract comment about Philip’s daughters. Nothing further is mentioned about them, but there is some information in church oral tradition.

  • At some point in the future, they moved or served in Asia Minor.
  • They were viewed as important witnesses and preservers of traditions from the apostolic period.
  • Eusebius claimed these women provided Luke with information about the early days of the Jerusalem church.
  • The most significant point to note from this passage is that there were women in the early church who were recognized as having the gift of prophecy.

The scene then shifts to the arrival of Agabus, who had traveled from Judea. Agabus had previously prophesied the coming famine to Judea, which had prompted the collection initiated by the Antioch church in Acts 11:27-30. Now, Agabus makes another prediction.

  • In a symbolic act that reminds us of Old Testament prophecies, Agabus predicts Paul’s arrest in Jerusalem.
  • Much like the prophet Ezekiel, he took Paul’s belt, a long cloth that would be wrapped several times around his waist, and bound Paul’s hands and feet with it.
    • Agabus then, just like an Old Testament prophet, gives an interpretation of what he had just done.
    • Agabus uses the phrase, “This is what the Holy Spirit says,” which is equivalent to “Thus says the Lord.”
    • Paul would be bound by the Jews and then delivered over to the Gentiles.
  • The parallel to Jesus is clear (Matthew 20:18-19, Luke 18:32).
  • The proclamation from Agabus shouldn’t be viewed as a warning but rather a prediction.
  • In contrast to the Christians in Tyre, Agabus didn’t tell Paul not to go.
  • Instead, his prophetic utterance was to let Paul know what would happen to him in Jerusalem.
  • The prophetic statement established the reality of the event and the certainty that it would occur.
  • It also prepared Paul for the event and assured him that God would be with him during the trial.

Just like the believers in Tyre, Paul’s companions and the Christians in Caesarea were of the opinion that Paul shouldn’t travel to Jerusalem. Luke includes himself in this opinion by the use of “we” in verse fourteen. The continued pleas from Paul’s fellow believers only added to the conflict Paul was experiencing. Paul firmly believed that God was leading him to Jerusalem, yet he understood the anguish his companions felt as they heard about what would happen to Paul once he got there. Regardless of how his friends felt or the arguments presented, they tried to dissuade him from going; Paul was prepared to die for the cause of the Gospel if necessary. 

Paul was finally able to convince those with him that he would continue on to Jerusalem. In effect, this stopped their protests. Although they didn’t want to lose Paul, they also respected his resolve and conviction that continuing to Jerusalem was God’s will. They then joined in corporate prayer for Paul.

Many refer to the group prayer at the end of verse fourteen, “The Lord’s will be done,” as Paul’s Gethsemane. 

Applications

  • When we move or are traveling, do we make a conscious effort to connect with other believers?
    • If you are moving to another location, do research before you move to see which churches might be a good fit. With the internet and technology today, there is no good reason for a delay in connecting with a church in your new location.
    • When you take a trip or vacation, do you check ahead of time about churches in the location(s) you’ll be visiting? Often you can make new connections and connect with other believers. 
  • If given the opportunity, do you host other believers or missionaries if they are in your location? One of the characteristics of the church in Acts was a strong sense of hospitality towards other believers. Hospitality is a timeless principle all believers should practice.
  • Do we engage in earnest prayer with other believers, especially as they face trials? The early church was known for prayer. Our present church should also be known for prayer.
  • Do you help other believers as they wrestle with a decision?
    • Pray with them.
    • Help them discern God’s will.
    • Support them once it is clear what God wants them to do.
truthproject777

Acts Lesson Forty

Acts Lesson Forty: Paul in Ephesus and the Sons of Sceva

God was performing extraordinary miracles by Paul’s hands, 12 so that even facecloths or work aprons that had touched his skin were brought to the sick, and the diseases left them, and the evil spirits came out of them. 

13 Then some of the itinerant Jewish exorcists attempted to pronounce the name of the Lord Jesus over those who had evil spirits, saying, “I command you by the Jesus that Paul preaches!” 14 Seven sons of Sceva, a Jewish chief priest, were doing this. 15 The evil spirit answered them, “I know Jesus, and I recognize Paul—but who are you?” 16 Then the man who had the evil spirit leaped on them, overpowered them all, and prevailed against them, so that they ran out of that house naked and wounded. 17 This became known to everyone who lived in Ephesus, both Jews and Greeks. Then fear fell on all of them, and the name of the Lord Jesus  was magnified. 18 And many who had become believers came confessing and disclosing their practices, 19 while many of those who had practiced magic collected their books and burned them in front of everyone. So they calculated their value and found it to be 50,000 pieces of silver. 20 In this way the Lord’s message flourished and prevailed. (HCSB)

As Paul continues his work in Ephesus, we see God displaying His power. I’ll divide this lesson into two parts.

  • Miracles by God through Paul – verses 11-12.
  • The sons of Sceva – verses 13-20.

Miracles by God Through Paul

As we begin this section, let’s take a look at the history and characteristics of biblical miracles.

  • There are there special periods of miracles in biblical history.
    • The time of Moses.
    • The time of Elijah and Elisha.
    • The time of Jesus and the Apostles.
    • Each was less than 100 years.
    • The total number of miracles recorded for the three periods is around 100.
  • When Jesus performed miracles, there were usually at least three purposes for the miracle.
    • To show compassion and meet human needs.
    • To teach a spiritual truth.
    • To demonstrate that He was the Messiah.
  • The Apostles followed this same pattern, and the ability to perform miracles was proof of apostolic authority.
  • Miracles by themself do not save anyone. They must be connected to the message of the Word of God.
  • God empowered Paul to perform “special miracles” because Ephesus was a center for occult practices, and Paul displayed God’s power in Satan’s territory.
  • However, wherever God’s people minister in truth, Satan will send a counterfeit to oppose that work.
    • Jesus taught this in the parable of the Tares – Matthew 13:24-30, 36-43.
    • Peter in Samaria – Acts 8:9ff.
    • Paul in Paphos – Acts 13:4-12.

Now let’s look at the details surrounding the miracles Paul was performing.

  • The miracles were extraordinary.
    • The people would take clothing articles that had touched Paul’s skin and take them to sick people, who were then healed.
    • The “facecloths” could have been either handkerchiefs or sweatbands tied around the head.
    • The work aprons were normally tied around the waist and used for wiping the sweat from the wearer’s hands or face.
    • It didn’t matter which one was used; the result is the sick and possessed were healed.
  • The idea of an object, in the present narrative items of clothing, is a delicate issue.
    • Jesus’ garment healed a woman – Mark 5:27-34.
    • Peter’s shadow healing people – Acts 5:15.
    • However, the medieval church was plagued by an unhealthy fixation on relic worship.
    • Even today, believers journey to Israel and “worship” the various locations as if the location possessed power. When my wife and I visited Israel, one of the places we visited was Jerusalem and the Church of the Holy Sepulchre. I witnessed first-hand people rubbing cloths of various types on the hole in the rock floor where some believe Jesus’ cross was planted. 
    • It is never the item of location that possesses the power. The only true source of power is God.
  • Today we have various “Christian” ministries that will tell people to “donate” a certain amount for a healing cloth or some other item.
    • These are almost certainly not wholesome or Christian ministries.
    • If God has blessed someone with the gift of healing, they should be doing that without charge. Maybe at most, the cost they incur if they travel. 
    • Most of these “healers” are living quite luxurious lives, in stark contrast to biblical standards.
    • The very fact that people will succumb to these false prophets is an indication of how dark and superstitious our culture has become.

The Sons of Sceva

This section of the narrative should cause us to remember back to Simon Magus and his infatuation with Philip’s miracles. The local Jewish exorcists likely were either first or secondhand witnesses to the work of Paul. Unlike Paul, they were motivated by greed and saw a threat to their livelihood. Therefore, they attempted to operate in the same manner as Paul by using the name of Jesus. Luke then goes on and gives a specific account, of the sons of Sceva, as well as how the population of Ephesus reacted to the events. Let’s look at this section in detail.

  • Jewish exorcists occupied a respected place in Greco-Roman society.
    • Judaism was a long-respected religion.
    • The incantations which the Jewish exorcists used were considered strange and exotic.
    • In Greco-Roman society, the more exotic the incantation, the more effective it was thought to be.
  • Jewish exorcists observed how Paul drove out evil spirits by using Jesus’ name.
    • The incantations used by Jewish exorcists were usually long and elaborate, invoking the various Old Testament names of God.
    • When they observed Paul using a name new to them and being successful in driving out evil spirits, they decided to copy Paul’s method.
  • We don’t know much about Sceva, but let’s look at what we do know.
    • Sceva doesn’t appear in any list of priests by the Jewish historian Josephus.
    • We should conclude that Luke wasn’t placing him in an official position by using the term “chief priest.”
    • It’s possible he came from a priestly family.
    • It makes more sense to conclude that Sceva occupied a prominent position among the charlatans and magicians who duped the people.
  • The sons of Sceva decided to invoke the name of Jesus during an exorcism, which went horribly wrong for them.
    • The response of the evil spirit to the sons is both interesting and humorous when the original Greek is read.
      • The evil spirit knew Jesus. We read the same thing in the gospels. The enemy clearly knows who the Son of God is.
      • The evil spirit respected Paul, realizing the power of God worked through him. 
      • The evil spirit didn’t recognize them or respect them. They had no authority or power over the evil spirit.
    • The evil spirit then attacked the seven sons.
      • This narrative demonstrates the power of evil spirits and the truth that battling evil spirits is not something to be done lightly. At the same time, if we are children of God, and have the Holy Spirit living within us, we have nothing to fear.
      • Not only did the evil spirit attack and overpower the sons, but during the battle, they were stripped naked.
        • We need to remember that extreme modesty was a characteristic of Judaism.
        • For the sons to run naked from the house symbolizes their complete failure and humiliation in the failed attempt to exorcise the evil spirit.
    • We learn two lessons from the failed attempt by Sceva’s sons.
      • Christianity has nothing to do with magic. Jesus’ name is not some magical formula by itself. It is the power of Jesus working through the Holy Spirit residing in a believer that drives out the evil spirit. It only works through those who are committed believers.
      • The evil spirit understood the power of Jesus over him. We read in James 2:19 that demons believe and shudder. 
  • The result of this one incident had a profound and far-reaching impact on the residents of Ephesus.
    • It was evident that Jesus’ name  was not some toy but was power.
    • They were seized by a reverent fear.
    • They magnified the name of Jesus.
    • The most significant impact is many became believers.
      • Not only did they become believers, they openly confessed they were previously involved in occult practices.
      • In addition to confessing their previous involvement with occult practices, many brought their magic books and publicly burned them.
      • The monetary loss was enormous.
        • The silver coin was most likely a drachma, the most common Greek silver coin.
        • The drachma was equal to an average day’s wage.
        • The bonfire that consumed the books was worth 50,000 days of wages.
        • The burning of the books was a decision made by individuals; the church didn’t suggest or enforce the action. The lesson for believers is that separation from sin should be normal practice.
    • The end result is the Gospel advanced and overcame the widespread practices of the occult in Ephesus. The advancement occurred through two avenues.
      • Paul’s preaching.
      • The witness of the Ephesian Christians.

Applications

  • Although this passage includes examples of “items” being used to heal and drive out demons, I believe it is descriptive and prescriptive behavior for the church and Christians. This was a power projection to show that God was mightier than occult practices. Although it could occur today in specific settings, it should not be expected as standard practice.
  • Our power comes from Jesus and the indwelling of the Holy Spirit. Apart from that power, we should never expect to overcome the darkness in the world. The sons of Sceva learned this lesson in a most dramatic fashion. We need to immerse ourselves in the Word, prayer, and fellowship with God. As we remain attached to the vine, we can accomplish great works for God’s glory.
  • As believers, we need to separate ourselves from any type of occult practice. Those who became believers in Ephesus were heavily involved in the occult, as evidenced by the hefty value of the books which were burned. However, how many Christians read their horoscope or are engaged in some other type of “innocent” occult activity? 
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Acts Lesson Thirty-nine

Acts Lesson Thirty-nine: Paul Meets Followers of John the Baptist – Acts 19:1-10

While Apollos was in Corinth, Paul traveled through the interior regions and came to Ephesus. He found some disciples 2 and asked them, “Did you receive the Holy Spirit when you believed?” “No,” they told him, “we haven’t even heard that there is a Holy Spirit.” 3 “Then what baptism were you baptized with?” he asked them. “With John’s baptism,” they replied. 4 Paul said, “John baptized with a baptism of repentance, telling the people that they should believe in the One who would come after him, that is, in Jesus.” 5 When they heard this, they were baptized in the name of the Lord Jesus. 6 And when Paul had laid his hands on them, the Holy Spirit came on them, and they began to speak in other languages and to prophesy. 7 Now there were about 12 men in all. 

8 Then he entered the synagogue and spoke boldly over a period of three months, engaging in discussion and trying to persuade them about the things of the kingdom of God. 9 But when some became hardened and would not believe, slandering the Way in front of the crowd, he withdrew from them and met separately with the disciples, conducting discussions every day in the lecture hall of Tyrannus. 10 And this went on for two years, so that all the inhabitants of Asia, both Jews and Greeks, heard the message about the Lord. (HCSB)

Luke now switches the narrative back to Paul. In this passage, we’ll look at two sections. 

  • Paul’s interaction with a group of men who were discipled by followers of John the Baptist – verses 1-7.
  • Paul’s initial work in the synagogue located in Ephesus – verses 8-10.

Paul and Disciples of John the Baptist

While Apollos stayed in Corinth, Paul was concluding his travels, which began in Acts 18:23, as he arrived in Ephesus. Let’s take a quick look at the likely course of his travels.

  • Paul’s third missionary journey began around the summer of 53 A.D. 
  • After leaving Phrygia, Acts 18:23, the most natural route to Ephesus would begin by passing through the Lycus Valley, where several Pauline churches were later established.
    • Colosse.
    • Laodicea.
    • Hieropolis.
  • Although Scripture doesn’t indicate that Paul stopped to evangelize and plant these churches, Colossians 1:7 suggests that Paul’s co-worker, Epaphras began these churches, likely during the period of Paul’s ministry in Ephesus.
  • Once Paul arrived in Ephesus, he encountered a group of twelve men who had previously been discipled by followers of John the Baptist.
  • Paul’s first question to them, “Did you receive the Holy Spirit,” identifies areas of deficiency in their faith, which Paul addresses.
    • The question regarding the Holy Spirit, and the manifestation of the Spirit’s leading, is irrefutable proof that a person is truly born again.
      • Romans 8:9  You, however, are not in the flesh, but in the Spirit, since the Spirit of God lives in you. But if anyone does not have the Spirit of Christ, he does not belong to Him.
      • Romans 8:16  The Spirit Himself testifies together with our spirit that we are God’s children.
      • Ephesians 1:13  When you heard the message of truth, the gospel of your salvation, and when you believed in Him, you were also sealed with the promised Holy Spirit. 
    • Their response indicates the uncertainty of their faith. 
      • As disciples of John the Baptist, they would know that there was a Holy Spirit and that the Spirit would one day baptize God’s people.
        • Matthew 3:11 “I baptize you with water for repentance, but the One who is coming after me is more powerful than I. I am not worthy to remove His sandals. He Himself will baptize you with the Holy Spirit and fire.” 
        • Luke 3:16  John answered them all,  “I baptize you with water, but One is coming who is more powerful than I. I am not worthy to untie the strap of His sandals. He will baptize you with the Holy Spirit and fire. 
      • It’s possible these men were early converts of Apollos before he completely understood the Gospel.
    • Why did Paul ask them about their baptism?
      • We repeatedly see in the Book of Acts that a person’s baptismal experience is related to their spiritual experience. 
      • These men had received John’s baptism, the same one the Apostles received before the Day of Pentecost.
      • Yet, they were still lacking. They hadn’t been born again.
      • The Old Covenant was ended by Jesus at Calvary, not by John in the Jordan River.
        • John’s baptism was one of repentance in preparation for the coming of the Messiah.
        • John’s role was to prepare the people for Jesus.
        • It would appear from the passage these twelve men didn’t understand that Jesus was the one John had talked about, the Messiah, and had no saving faith.
    • As we look at this passage, we need to be careful not to read into it regarding their baptism, the laying on of hands, and the display of tongues. 
      • We shouldn’t interpret this as “re-baptism.” There is no indication these men knew about or had a saving faith in Jesus prior to meeting Paul. Therefore, this was their true baptism.
        • A Christian doesn’t need to be re-baptized if they were once baptized as a profession of faith in Jesus.
        • This includes those who may have fallen away but returned.
        • I once heard a metaphor from a missionary when he was asked about re-baptizing a follower. His response was that if we were in a boat on a lake and fell out of the boat, we don’t need a second boat to rescue us. We just need to get back into the original boat.
      • In the entire Book of Acts, this is the only instance of laying on of hands following baptism. The event is descriptive, not prescriptive.
      • This is the last reference to speaking in tongues in the Book of Acts.
        • For the Jews on the Day of Pentecost in Acts 2:4-11.
        • For the Gentiles in the house of Cornelius in Acts 10:44-46.
        • Both of these events contained historical significance; the baptism of Jews and Gentiles into the body of Christ.
        • The gift of tongues is not evidence of the baptism of the Spirit or fullness of the Spirit. 
          • When Paul wrote to the Ephesians about being filled with the Holy Spirit, he never mentioned speaking in tongues – Ephesians 5:18-21.
          • When Paul, in 1 Corinthians 12:30, asks, “Do all speak in other languages?” the construction of the original Greek phrase requires “no” as the answer.
          • Nowhere in Scripture are we instructed to seek a baptism of the Holy Spirit or to speak in tongues. However, we are commanded to be filled with the Spirit and to manifest the Spirit’s work in our lives. Paul’s letter to the Ephesians should be read to reinforce this idea.
    • Let’s review several ideas from this section of the passage before moving on.
      • The Holy Spirit comes upon a believer at the moment they submit to the Lordship of Jesus, not at a later time.
      • Two baptisms are not required. It occurred here because these men had not yet placed their faith in Jesus.
      • This is the only case in the Book of Acts where the laying on of hands was done in connection with baptism.
      • Although there are several instances of the manifestation of tongues in the Book of Acts, it is not a common occurrence with Spirit baptism.
      • We shouldn’t read any symbolism into the number twelve regarding those Paul baptized.  

Paul Enters the Synagogue

This is a relatively short section that leads into the next lesson. Let’s make some observations from these three verses.

  • Paul continues his typical pattern of first evangelizing in the local synagogue.
    • Paul’s comment in chapter 18 of “going to the Gentiles” applied to the Jews in Corinth and was not a universal rejection of evangelizing them.
    • Paul never lost the zeal he demonstrated towards the Jews. They may have repeatedly turned their backs on him, but he never universally turned his back on them.
  • We should also remember that in Acts 18:19-20, the Jews in the synagogue asked Paul to stay longer to teach them, but at the time, he declined and said if it were God’s will, he would return. Paul was now fulfilling that promise.
  • From the context, it appears the Ephesian Jews were open to Paul’s message.
    • Paul engaged in spirited discussion with them.
    • Paul spent three months in his evangelism efforts in the synagogue. Up until this point, this was the longest before Paul experienced opposition. If there had been widespread opposition to his message, it is likely Paul’s “freedom” to evangelize before they began to oppose him would not have been three months.
  • However, after three months, the opposition did begin.
    • Even when the opposition began, it appears that it was limited in scope as Luke uses the phrase “when some became hardened.”
    • Luke doesn’t expand on how strong the opposition was, but it resulted in Paul leaving the synagogue and taking those who had placed their faith in Jesus with him.
  • Paul took the believers and met them in the hall of Tyrannus.
    • We don’t know anything firm regarding Tyrannus.
    • He could have been the owner of the building.
    • He could have been a teacher there.
      • If this is true, his name may be an indication of how his students viewed him.
      • His name means “the Tyrant.”
  • Some Western texts add that Paul taught between the fifth and tenth hour, which means between 11 am and 4 pm. 
    • This makes sense as this would be the hottest part of the day and the time when most would be taking a siesta.
    • The hall would have been vacant during this time, allowing Paul to teach and take a break from his tent-making vocation.
  • The lecture hall provided the vehicle for a wider audience to hear Paul’s message.
    • Since it was a public building, both Jews and Gentiles could enter.
    • Also, anyone traveling through the city could hear the message.
  • Paul’s evangelism in the lecture hall went on for two years. 
    • It is reasonable to conclude that during this time, thousands of people, either residents of Ephesus or travelers, heard the Gospel. 
    • Those who were travelers and became followers of Jesus were then able to take the message and share it with others as they continued their journey.
    • It was during this time the churches in Colosse, Laodicea, and Hierapolis were founded.
    • Paul wrote a lost letter, referenced in 1 Corinthians 5:9-10 and 2 Corinthians 6:14-7:1, during this time, as well as writing 1 Corinthians.
  • We should also note that Paul, in contrast to what occurred in Corinth, never made a statement he would no longer evangelize the Jews. 
    • Since some of the Ephesian Jews became Christians, it is logical to infer that Paul’s witness to them continued.
    • It also appears that the Jewish reaction to Gospel was polarizing.
      • Some became Christians.
      • Some were strongly opposed to Paul’s message.
      • It is very possible there were Jews from Ephesus in the “Asian Jews” who engaged in mob action against Paul in Acts 21:27.

Applications

  • As we interact with other believers and engage in both evangelism and discipleship, we need to discern whether a person is a true believer or not. We saw Paul do this when he engaged the twelve men in the first part of chapter nineteen. Paul didn’t condemn them for the lack of understanding; he filled in the gaps to allow them to truly become followers of Christ.
  • As we engage in evangelism, we need to make sure that our message is complete. Teaching that lacks the entire understanding of the Gospel could unintentionally lead someone to think they are a believer when, in fact, they are still lost.
  • I’ve mentioned it in other lessons, but it is still applicable here. As we engage in evangelism, we will encounter opposition. Some may be mild, but some may be intense, to the point of persecution. We need to understand, accept, and continue sharing the Gospel message, never forgetting Jesus’ words in the Great Commission, “He will never leave us or forsake us.”
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Acts Lesson Thirty-eight

Acts Lesson Thirty-eight: Acts 18:18-28 – Paul Returns to Antioch and Apollos Appears

18 So Paul, having stayed on for many days, said good-bye to the brothers and sailed away to Syria. Priscilla and Aquila were with him. He shaved his head at Cenchreae because he had taken a vow. 19 When they reached Ephesus he left them there, but he himself entered the synagogue and engaged in discussion with the Jews. 20 And though they asked him to stay for a longer time, he declined, 21 but he said good-bye and stated, “I’ll come back to you again, if God wills.” Then he set sail from Ephesus. 

22 On landing at Caesarea, he went up and greeted the church and went down to Antioch. 23 And after spending some time there, he set out, traveling through one place after another in the Galatian territory and Phrygia, strengthening all the disciples. 

24 A Jew named Apollos, a native Alexandrian, an eloquent man who was powerful in the use of the Scriptures, arrived in Ephesus. 25 This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught the things about Jesus accurately, although he knew only John’s baptism. 26 He began to speak boldly in the synagogue. After Priscilla and Aquila heard him, they took him home and explained the way of God to him more accurately. 27 When he wanted to cross over to Achaia, the brothers wrote to the disciples urging them to welcome him. After he arrived, he greatly helped those who had believed through grace. 28 For he vigorously refuted the Jews in public, demonstrating through the Scriptures that Jesus is the Messiah. (HCSB)

This lesson is comprised of two parts.

  • The conclusion of Paul’s second missionary journey and the start of the third – verses 18-23.
  • The introduction of Apollos – verses 24-28.

Paul Returns…and Sets Out Again

Verses 18-22 are a transition point between Paul’s second and third missionary journeys. This section concludes the second journey and introduces the third. Let’s look at the information regarding this section of the passage.

  • Paul “stayed on for many days.”
    • The fact that Paul was able to stay in Corinth for an extended period of time underscores the  importance of Gallio’s refusal to hear the case against Paul.
    • The period of time that Paul spent in Corinth was approximately eighteen months.
  • Priscilla and Aquila accompanied Paul to the port of Cenchreae and sailed with Paul to Ephesus.
  • What is the idea behind Paul shaving his head because of a vow that he took?
    • The vow that Paul took was likely a Nazarite vow that is explained in Numbers 6.
      • The vow itself was voluntary in nature.
      • Paul was not abandoning grace by taking the vow.
      • It was a declaration of personal devotion to God.
      • Paul let his hair grow for a specific length of time before cutting it once the vow was complete. He would also abstain from using any fruit of the vine in any form.
    • The passage doesn’t explain why Paul took the vow. However, there are a few plausible reasons.
      • It may have been a dedication during the early and challenging times of Paul’s ministry in Corinth.
      • It could have been an expression of gratitude to God for all He had done for Paul and those working with him.
    • It was customary for the person to complete the vow in Jerusalem and throw the cut hair into the fire as part of the burnt offering. However, some historical writings indicate it was also acceptable to cut the hair in another location and then go to Jerusalem to make the sacrifice. 
    • The fact that Paul would make a Nazarite vow would signal that he hadn’t left his Jewish roots even though he was a follower of Christ. This would serve as a bridge in reaching the Jewish communities where he evangelized.
  • The passage doesn’t indicate how long Paul stayed in Ephesus, but there is every indication that it was a short stop.
    • It would appear that the Jews in Ephesus were receptive to Paul’s teaching on the Gospel.
    • They wanted Paul to stay longer, likely to learn more from him.
    • However, Paul felt it was necessary to continue his journey. It could be because of the completion of the Nazarite vow and the necessity of making the sacrifice in Jerusalem.
    • But Paul did desire to return to the believers in Ephesus.
  • Priscilla and Aquila stayed in Ephesus while Paul continued his journey.
  • Paul arrived at Caesarea and went to the church in Jerusalem.
    • The phrase “he went up and greeted the church” must not be viewed as a geographical statement but rather as a topographical statement. Going up didn’t mean going north; it meant going to a higher elevation. Moving from the port to Jerusalem would require an ascent from the port to the city.
    • Going to Jerusalem immediately after arriving would also allow Paul to offer his hair as a sacrifice, essentially completing the vow.
    • Visiting Jerusalem would also allow Paul to greet the believers there and tell them about his work with the Gentiles. 
    • Paul then traveled back to his sending church in Antioch. At this point, he had been gone for about two years, possibly more, and the believers there were likely overjoyed to see him and hear about the work God was accomplishing with the Gentiles.
  • Luke doesn’t specify how long Paul stayed in Antioch. However, most theologians believe it was about one year before he set out again.
  • Paul then begins his third missionary journey.
    • The journey from Antioch to Ephesus, with the stops along the way, was likely close to 1,300 miles…on foot. The journey would have been much easier by sea, but Paul shows the importance of revisiting the previously planted churches to check on them and provide additional teaching if required.
    • The route Paul took likely led to stops in the following locations.
      • Tarsus.
      • Derbe.
      • Lystra.
      • Iconium.
      • Pisidian Antioch.
      • The reference to Galatia and Phrygia might mean Paul traveled further north and could be evidence Paul established churches in the northern portions of Galatia on his second journey.
    • Paul’s desire to return to Ephesus, where his previous visit had been cut short, didn’t lead him to neglect the other churches he had planted.
  • While Paul traveled to Ephesus, Luke switches the narrative to introduce Apollos.

The Introduction of Apollos

Before we look at the content of this passage, let’s consider what is known about Apollos.

  • He came from Alexandria, which at the time was the second most important city in the Roman Empire.
    • Alexandria was a center for education and philosophy and contained a university with about 700,000 volumes.
    • The population was a mix of Egyptians, Romans, Greeks, and Jews. The Jewish population was about 25% of the total, and they were very influential.
  • It is likely that Apollos was well educated because of where he grew up. We also know that Apollos was well versed in Old Testament Scripture.
  • He was eloquent in his manner of speech.
  • Apollos appears in this passage of Acts, in Titus 3:13, and 1 Corinthians 1:1-4:21.
  • Some, including this writer, believe that Apollos was the author of Hebrews.

Now, let’s look at the passage.

  • It is likely that Apollos had received instruction “in the way of the Lord” while living in Alexandria.
  • At the same time, there were holes within his theology.
  • Since he only knew of John’s baptism, it is logical that we infer his instruction and knowledge of Jesus came from some of John’s disciples who traveled to Alexandria prior to the crucifixion and resurrection of Jesus.
    • There was no knowledge of Calvary.
    • There was no knowledge of the resurrection.
    • There was no knowledge of the Holy Spirit at Pentecost.
    • Apollos had the desire but lacked complete spiritual knowledge.
  • There is theological disagreement over what is meant by “fervent in the spirit.”
    • Some believe it means the Holy Spirit.
    • Others believe it means Apollos’ spirit, his zeal.
    • I believe the second makes more sense. If Apollos were filled with the Holy Spirit, it wouldn’t make sense that he only knew of John’s baptism or he had gaps in his theology.
  • Apollos had both zeal and boldness as he began to teach in the synagogue.
  • While teaching, the holes in Apollos’ theology were discovered by Priscilla and Aquila.
    • Since the couple was already believers before meeting Paul, they already had a foundation in the Christian faith. In addition, Paul would have addressed any weak areas in their knowledge of the Gospel during their time together.
    • Now, Priscilla and Aquila were able to help Apollos grow in his faith just as Paul had helped them.
    • In this example, we see a perfect illustration of discipleship. 
      • Believers begin with limited knowledge and grow under the tutelage of mature believers.
      • Then, as they mature, they are able to fill the same role as tutor those less mature spiritually.
      • Under the tutelage of Priscilla and Aquila, Apollos was able to grow his faith and understanding, leading to him being a powerful servant for Jesus.
    • Apollos then decided he wanted to go to Achaia, where Corinth is located and where Paul had already established a church.
    • Why did Apollos desire to go there? There are a couple of plausible answers.
      • Corinthian Christians passing through Ephesus may have invited him to go there.
      • While being discipled by Priscilla and Aquila, Apollos may have desired to travel to where Paul was and learn further or help Paul in his work.
    • The believers in Ephesus wrote a “letter of recommendation” for Apollos to take to the church in Corinth. 
    • Apollos became a great help and encouragement to the congregation in Corinth. 
      • Apollos appears in the early chapters of 1 Corinthians, and the Corinthian church was grateful for his ministry.
      • Since Apollos was “powerful in the use of Scripture,” he was well suited to present the Gospel to the Jews in Corinth.
    • We can also infer from the text that Apollos was able to outdo the Jews in the debate on whether or not Jesus was the Messiah. 
    • It’s unfortunate that later on we’ll read about factions arising between the different evangelists, something that none of them would have wanted, and Paul addresses quite forcefully.

Applications

  • If you were responsible for starting any ministry group and then handed it over to another believer to lead, make sure you periodically visit to ensure the spiritual health of the group. Sometimes, this can be a fine balancing act between being concerned and intrusive. It would help to let the person to whom you are passing the leadership, to understand that you will check in, at least until you are certain the ministry is running well.
  • It is the responsibility of spiritually mature Christians to help those less mature. Discipleship is a recurring cycle from new believers to spiritual leaders.
  • We need to make sure that we correctly know and understand the Gospel before we begin our evangelism efforts. Apollos’ heart was in the right place, but he lacked a complete understanding. I’m sure we’ve seen or heard a Gospel message that had holes or wrong teaching. This could have either been intentional or accidental. In either case, it can lead people astray. 
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Acts Lesson Thirty-seven

Acts Lesson Thirty-eight: Acts 18:1-17 – Paul Establishes the Corinthian Church

After this, he left Athens and went to Corinth, 2 where he found a Jewish man named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla because Claudius had ordered all the Jews to leave Rome. Paul came to them, 3 and being of the same occupation, stayed with them and worked, for they were tentmakers by trade. 4 He reasoned in the synagogue every Sabbath and tried to persuade both Jews and Greeks. 

5 When Silas and Timothy came down from Macedonia, Paul was occupied with preaching the message and solemnly testified to the Jews that Jesus is the Messiah. 6 But when they resisted and blasphemed, he shook his robe and told them, “Your blood is on your own heads! I am innocent. From now on I will go to the Gentiles.” 7 So he left there and went to the house of a man named Titius Justus, a worshiper of God, whose house was next door to the synagogue. 8 Crispus, the leader of the synagogue, believed the Lord, along with his whole household. Many of the Corinthians, when they heard, believed and were baptized. 

9 Then the Lord said to Paul in a night vision, “Don’t be afraid, but keep on speaking and don’t be silent. 10 For I am with you, and no one will lay a hand on you to hurt you, because I have many people in this city.” 11 And he stayed there a year and six months, teaching the word of God among them. 

12 While Gallio was proconsul of Achaia, the Jews made a united attack against Paul and brought him to the judge’s bench. 13 “This man,” they said, “persuades people to worship God contrary to the law!” 

14 As Paul was about to open his mouth, Gallio said to the Jews, “If it were a matter of a crime or of moral evil, it would be reasonable for me to put up with you Jews. 15 But if these are questions about words, names, and your own law, see to it yourselves. I don’t want to be a judge of such things.” 16 So he drove them from the judge’s bench. 17 Then they all seized Sosthenes, the leader of the synagogue, and beat him in front of the judge’s bench. But none of these things concerned Gallio. (HCSB)

I’ll split this lesson into three parts.

  • Paul’s arrival in Corinth: An introduction to Corinth and Paul’s initial work in the city – verses 1-4.
  • Silas and Timothy rejoined Paul, transitioning to Gentile evangelism and Paul’s vision – verses 5-11.
  • The Jews false accusations against Paul – verses 12-17.

Paul’s Arrival in Corinth

Before we start digging into this passage, let’s take a look at the city of Corinth to set the stage for this passage.

  • At the time of Paul’s visit, Corinth was the largest and most multi-cultural city in Greece.
  • It was located at the southern end of the isthmus connecting the Peloponnesus with mainland Greece.
  • The city was located about 50 miles west of Athens.
  • It contained two ports.
    • Lechaeum is located in the west, providing access to the Adriatic Sea.
    • Cenchrea is located in the east, providing access to the Aegean Sea.
  • The location of the two ports, and the fact that the waters around the Peloponnesus were treacherous for ships, made Corinth the Greek center for east-west trade.
  • However, this also meant that the city was plagued by the less desirable traits of a seafaring center.
  • There is a Greek word, korinthiazesthai, roughly translated to “live like a Corinthian” but understood to live immorally.
  • It was a relatively new city.
    • No major building was more than 100 years old.
    • It was also the most “Roman” city in Greece, with many Roman citizens as a core of the city.
  • The religion was mainly worship of the traditional Greek gods.
    • The temple of Aphrodite, the goddess of love, stood atop a 1,900-foot hill on the edge of the city.
    • Close to the agora, inside the city walls, was the temple to the sun god Apollo, who was also the patron of the city.
    • There was a temple to Asclepius, the Greek god of healing, inside the city.
  • From the context of the passage, there was a practicing Jewish community since a synagogue existed in the city.
  • We also need to remember that Paul’s two letters to the Corinthians occur at a later date, during the period of Paul’s third missionary journey. The narrative we’ll look at in this lesson concerns the founding of the Corinthian church.

Now that we have a firm understanding of Corinth during the time of Paul’s visit let’s take a closer look at the passage.

After arriving in Corinth, Paul met Aquila and Priscilla, who had recently moved from Rome to Corinth. We don’t know much about them before their introduction here, but we can deduce some information about them from the timing of their arrival into the narrative.

  • Aquila was a Jew hailing from Pontus, a region in northeastern Asia Minor.
  • Priscilla was likely a Roman citizen, although that is not certain. 
  • Both of them were tentmakers, the same trade that Paul learned to support himself.
    • Tentmakers used two different materials when they constructed tents.
      • The most common one was leather.
      • The other material was cilicium, a cloth woven from goat’s hair. It is possible that Paul focused on this type of tentmaking since cilicium originated and was named for Paul’s native province of Cilicia.
    • This trade likely harkens back to Paul’s days as a rabbinical student.
    • Students were required to learn a trade to ensure they didn’t rely on teaching as their sole source of income.
  • From the evidence in Scripture, they were mature Christians whose service to the kingdom went far beyond their interactions with Paul.
    • They put their lives on the line for Paul, as noted in Romans 16:3-4.
    • They assisted Paul in his work in Ephesus, as noted in Acts 18:18-28.
    • They hosted a church in their home, as noted in 1 Corinthians 16:19.
  • Scripture never mentions anything about Paul ministering to them. Instead, it is always the couple serving Paul.
  • It is interesting to note that the majority of the time they appear in Scripture, Priscilla is mentioned before her husband. 
    • This may be due more to her prominence in the early church than her social status.
    • Priscilla appears to be another of the women within the early church, much like Lydia, whose efforts stood out within the Christian community.
  • The decree from Claudius ordering all the Jews to leave Rome occurred between January 49-50 A.D. Since Aquila and Priscilla arrived prior to Paul, it is unlikely that Paul would have arrived in Corinth before the middle of 49 A.D.
  • Paul finds them after arriving in Corinth, whether by their reputation in the Christian community or as a fellow craftsman, lodges with them.
  • Paul then follows his standard practice of going to the synagogue each Sabbath to proclaim the Gospel to both Jews and Greeks.

Silas and Timothy Rejoin Paul

Not only did Paul meet new ministry partners in Aquila and Priscilla, but his old partners Silas and Timothy now rejoined him. However, Silas and Timothy didn’t arrive empty-handed.

  • It appears they brought money from the church in Philippi.
    • 2 Corinthians 11:9.
    • Philippians 4:14-15.
  • They also brought encouraging news from the church in Thessalonica – 1 Thessalonians 3:7-10.

We now see another pattern repeat itself regarding Paul’s evangelism efforts, rejection followed by persecution. 

We need to recognize one point regarding Paul’s statement in verse six, “From now on I’ll go to the Gentiles.” Paul didn’t mean this as a permanent declaration as he still would attempt to evangelize the Jews in the future. However, it did mean that Paul would no longer evangelize the Jews in Corinth.

Let’s take a closer look at verses 7-8.

  • Paul didn’t move into Titius Justus’ house; he was still staying at the home of Aquila and Priscilla.
  • Paul did move his place of evangelism from the synagogue to the house of Titius Justus. 
    • This house was located right next to the synagogue. One has to wonder if this was a strategic decision or if there just happened to be a Christian home next to the synagogue.
    • Some believe that Titius Justus is the Gaius mentioned in 1 Corinthians 1:14. However, there is no conclusive evidence to determine if it’s true or not. 
  • Although a sizable portion of the Jewish synagogue rejected Paul’s message, the leader and his family became believers.
  • The success of Paul’s ministry is confirmed by the phrase, “Many of the Corinthians….”
  • We can infer several things from that statement.
    • The Corinthian church was relatively large. This is confirmed by the fact that church factions developed within the congregation, as noted in 1 Corinthians 1:10-17.
    • The majority were likely normal working people as only a few notable families are mentioned.

Verses 9-11 act as a brief pause between what has transpired since Paul’s arrival in Corinth and what will occur when the persecution rears its ugly head in the last part of this narrative. As we prepare to look at the impending persecution, we need to remember Paul’s words from 

1 Corinthians 2:3 “I came to you in weakness, in fear, and in much trembling.” It would appear that Paul anticipated the persecution which would now arise. 

Once again, we see the familiar pattern. Paul arrives in a city, engages in evangelism, attains a level of success, jealousy sets in, and the attacks begin. However, in Corinth, we see a different approach to persecution. When the persecution began in the previous cities, the normal practice was for Paul to move on to the following location. Here, he receives a reassuring vision that he should stay as nothing will happen to him. Jesus’ mission for Paul in the city of Corinth was not yet finished. 

The last part of the vision, “I have many people in this city,” should cause us to pause and consider what Jesus meant.

  • Could it be there were already a large number of believers within the city?
  • Could it be foreknowledge of a large number of future believers within the city?

It is likely the second possibility. There were evidently some believers within Corinth at the time. However, from a contextual standpoint, it wouldn’t make sense for the Lord to keep Paul there for one and a half years unless there was an extensive mission to complete in Corinth. 

The Jews Bring False Charges Against Paul

Before we take a close look at this section, let’s take a close look at Gallio.

  • He was the proconsul for Achaia.
  • Achaia was a province of the second rank in the Roman Empire.
  • A posting as proconsul was normally a one-year commitment, although sometimes it extended to a second year. 
  • Because of an inscription at Delphi and the dating of a proclamation from the emperor Claudius, Gallio’s term would have started in either 51 or 52 A.D., and the latest he would have served would have been 54 A.D.
  • Most theologians believe the encounter before Gallio occurred in the early period of his appointment.

Now that we have a bit of information regarding Gallio let’s look at these last few verses.

  • The group of jealous Jews brought Paul before Gallio.
  • They charged Paul with trying to get people to worship God contrary to the law.
  • The last part of the charge is where the problem arose. Contrary to what law? 
    • Roman law?
    • Jewish law?
    • Rome did have laws against Roman citizens being proselytized by foreign cults.
  • Gallio didn’t interpret the charge in that sense.
  • Gallio correctly understood this was an internal matter concerning a dispute within the Jewish community. 
  • In situations where there was no clear-cut case of an infraction against an established Roman law, it was within the purview of the judge whether or not he would formally hear the case.
  • Gallio didn’t believe the case warranted his time and didn’t even bother hearing a defense from Paul. 
    • He decided the Jews could settle the matter themselves and sent them all out of the court.
    • We need to be careful that we don’t interpret Gallio’s actions as an endorsement of Paul or his message. The entire matter was Jewish, and Gallio would have nothing to do with it.
  • Gallio’s decision obviously incensed those who brought charges against Paul.
  • The big question is, “who” beat Sosthenes?
    • Was it the Jews?
    • Was it the Gentiles?
    • The question is complicated by a further question. Was this Sosthenes the one mentioned in 1 Corinthians 1:1, as a Christian brother? 
      • If the answer is yes, then the new leader of the synagogue may have been leaning towards Christianity at this point.
      • On the other hand, Sosthenes was a common name, and it could have been an entirely different person.
    • If we believe this Sosthenes was the same as mentioned in 1 Corinthians 1:1, then it would make sense it was the Jews who beat him.
    • However, if it was a different person, then what is described here could very well be anti-Semitic feelings from the Gentile crowd.
    • Theologians are split regarding both who received and delivered the beating. 

Applications

  • We should look for fellow ministry workers as we go about God’s business. Too often, we see or read about “factions” within ministry or mission work. When I was in the mission field in Thailand, I witnessed this firsthand. Instead of pooling resources, there were “turf wars.” We are all on one team against a common enemy. 
  • Expect rejection as you share the Gospel. This should never stop us or discourage us from sharing. However, it may mean we redirect who or where we focus our energy. Always try to discern God’s will as to where He would have you work; never do it based upon your wishes.
  • Expect persecution. Jesus told His disciples that persecution would occur. The comfort is knowing if we are aligned with His plans and purposes, He will strengthen us as we encounter persecution.  
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Acts Lesson Thirty-six

Acts Lesson Thirty-six: Acts 17:16-34 – Paul in Athens

16 While Paul was waiting for them in Athens, his spirit was troubled within him when he saw that the city was full of idols. 17 So he reasoned in the synagogue with the Jews and with those who worshiped God and in the marketplace every day with those who happened to be there. 18 Then also, some of the Epicurean and Stoic philosophers argued with him. Some said, “What is this pseudo-intellectual trying to say?” 

Others replied, “He seems to be a preacher of foreign deities”—because he was telling the good news about Jesus and the Resurrection. 

19 They took him and brought him to the Areopagus, and said, “May we learn about this new teaching you’re speaking of? 20 For what you say sounds strange to us, and we want to know what these ideas mean.” 21 Now all the Athenians and the foreigners residing there spent their time on nothing else but telling or hearing something new. 

22 Then Paul stood in the middle of the Areopagus and said: “Men of Athens! I see that you are extremely religious in every respect. 23 For as I was passing through and observing the objects of your worship, I even found an altar on which was inscribed: TO AN UNKNOWN GOD.  

Therefore, what you worship in ignorance, this I proclaim to you. 24 The God who made the world and everything in it —He is Lord of heaven and earth and does not live in shrines made by hands. 25 Neither is He served by human hands, as though He needed anything, since He Himself gives everyone life and breath and all things. 26 From one man  He has made every nationality to live over the whole earth and has determined their appointed times and the boundaries of where they live. 27 He did this so they might seek God, and perhaps they might reach out and find Him, though He is not far from each one of us. 28 For in Him we live and move and exist, as even some of your own poets have said, ‘For we are also His offspring.’ 29 Being God’s offspring then, we shouldn’t think that the divine nature is like gold or silver or stone, an image fashioned by human art and imagination. 

30 “Therefore, having overlooked the times of ignorance, God now commands all people everywhere to repent, 31 because He has set a day when He is going to judge the world in righteousness by the Man He has appointed. He has provided proof of this to everyone by raising Him from the dead.” 

32 When they heard about resurrection of the dead, some began to ridicule him. But others said, “We’d like to hear from you again about this.” 33 Then Paul left their presence. 34 However, some men joined him and believed, including Dionysius the Areopagite, a woman named Damaris, and others with them. (HCSB)

Paul was not idle in Athens while waiting for Silas and Timothy to rejoin him. It’s a trait we see throughout Paul’s Christian life. He was always busy in some manner, either increasing his knowledge after his conversion or sharing the Gospel with those he interacted with during his time in Antioch or during his missionary journeys. I’ll split this lesson into two parts.

  • Preaching at the synagogue and marketplace – verses 16-18.
  • The Areopagus address – verses 19-34.

However, before we get into this passage, let’s look at some facts regarding Athens in Paul’s day.

  • It was recognized as a center of culture and education.
    • There was a famous university there.
    • There were many magnificent cultural buildings.
  • However, it was in a period of decline.
    • It didn’t possess the influence it once had.
    • The glory of its politics and commerce had faded.
  • There were about 5,000 voting citizens but many more nonnative inhabitants.
  • It practiced cultured paganism was fed by idolatry.
    • Greek religion was the deification of human attributes and the powers of nature.
    • It was a religion that ministered to art and amusement and was devoid of moral power.
    • The Greek gods and goddesses had ambitions and were rivals of each, acting much like humans.
  • The city was devoted to philosophy.
    • Socrates.
    • Aristotle.
    • There were two primary schools of philosophical thought.
      • Epicureans – materialistic, atheist, with a life goal of seeking pleasure. Enjoy life.
      • Stoics – rejected idolatry and pagan worship. They believed in a one “World God.” They were pantheists. Pleasure was not good, and pain was not evil. The most important thing was to follow one’s reason and be self-sufficient, often leading to pride. Endure life.
  • It was the overbearing emphasis on idol worship that greatly disturbed Paul.

Preaching at the Synagogue and the Marketplace

Once again, Paul begins with his usual practice; he went first to the synagogue to preach on the Sabbath. However, during the week, he would go to the marketplace and share his message with the Gentiles. Luke doesn’t tell us whether Paul experienced any success or not. However, the point of this section isn’t on Paul’s witness in the synagogue or the marketplace. The point is that he encountered Stoic and Epicurean philosophers there, which led to his being brought to the Areopagus. Let’s look at some points in this section.

  • It’s clear that the philosophers were not impressed by Paul.
    • The term “pseudo-intellectual” was not a compliment.
    • The original Greek used here implies that Paul had heard bits and pieces of information and was repeating it without having an understanding of what he was talking about.
    • They were accusing Paul of being a false intellectual, an imposter.
  • At least some did realize that Paul was talking about a “deity,” although they didn’t understand the message.
  • True to their philosophical foundation, they desired to learn more about a subject that they currently didn’t know or understand.
  • Luke points out that the population of Athens spent a considerable amount of time talking or listening to each other in an attempt to increase their knowledge.
  • The idea of a bodily resurrection would have been a significant stumbling block as both schools of philosophy didn’t believe in it.
    • The Greek word for resurrection is “anastasis.” 
    • They thought Paul was talking about a new goddess named Anastasia and a new god named Jesus.
    • In their minds, Paul was a polytheist just like them.

The Areopagus Address

The philosopher’s “invitation” to address the crowd at the Areopagus is a matter of debate.

  • Was Paul tried before a formal Athenian court called Areopagus?
  • Did Paul deliver a public address from a hill known as Areopagus?
  • The original Greek leaves it ambiguous. 
    • The Areopagus was both a court and a hill.
    • The Council of Areopagus was responsible for both religion and education in Athens.
    • Since Paul was teaching a new doctrine on religion, it was natural for them to question him.
    • The court traditionally met on that hill.
    • The name means “hill of Ares,” the hill of the god of war.
    • The Roman equivalent to Ares was Mars; hence some translations call it Mars Hill.
    • Throughout Acts, Luke presented numerous occasions where Paul appeared before the official legal bodies in numerous cities. Is this another “formal” appearance?
    • Even if it was a formal address, it makes more sense that this wasn’t a trial as Paul was not charged with any crime.
  • Regardless of the formality, Paul was presented with an opportunity to address the crowd.

As Paul begins his address, knowing full well the importance of addressing this audience, he uses an engaging and respectful tone and carefully crafted message.

  • Paul acknowledges that they are “extremely religious.” Even though their religiosity is about idols, Paul doesn’t use inflammatory words.
  • It was standard practice in Greek rhetoric to win the audience’s favor and secure their attention.
  • Although Paul uses Greek philosophical rhetoric, his message is firmly rooted in Old Testament thinking. 
  • Paul focuses on the “unknown god” as a window of opportunity to show them that the triune God is the unknown god. Additionally, the fact the Greeks worshipped an unknown god was admitting ignorance of the god’s nature. This statement highlights two points.
    • Paul referred to “what” they worshiped and not “who” they worshiped. Their worship was focused on a “thing” and not a personal god.
    • There is an emphasis on ignorance. For Greek philosophers, this would be a stinging accusation. The greatest virtue was to discover the truth, and to live in ignorance was the greatest folly in their society.

Paul presents four fundamental truths about God; He is creator, He is provider, He is ruler, and He is Savior.

  • God is creator – verse 24.
    • It is normal for each of us to ponder three questions. Where did I come from? Why am I here? Where am I going? Science attempts to answer the first, philosophy wrestles with the second, but only Christianity answers all three.
    • Epicureans, being atheists, believed that this life was all there was.
    • Stoics said that everything was God. He didn’t create anything; He only organized it.
    • Paul affirms that God always was and that He created everything.
    • He is not a distant God.
    • He isn’t locked in His creation.
    • He is too great to be contained in shrines made by humans.
      • This would have been recognized as a jab against the temples in Athens.
      • Not only were there numerous shrines in the city of Athens, but there were also several shrines to Athena on the Acropolis.
    • The main difference between the Greek philosophers’ viewpoint on “god” and Paul was the argument between pantheism and monotheism.
  • God is provider – verse 25.
    • The Greeks and Romans, much like some of us today, pride ourselves on service to God. 
    • However, God is self-sufficient and doesn’t need our help.
    • The pagan temples not only didn’t contain God, but their service in temples also didn’t add anything to God.
    • God gives us life, breath, and all things that we need. 
    • God is the source of everything good.
    • Instead of worshipping the creator and giving Him glory, men worship the creation and give glory to themselves.
    • In one simple statement, Paul effectively undermined the entire Greek religious system.
  • God is ruler – verses 26-29.
    • The Greek gods were aloof and possessed no concern for the problems and needs of humans.
    • Our God is the God of creation and history and geography.
      • He created mankind from one man.
      • All nations came from this one man and the same bloodline.
        • The Greeks felt they were a superior race, different from all other nations.
        • Paul tells them they are no different from any other nation.
      • Their land was a gift from God.
    • God determines the rise and fall of nations.
    • Because God is ruler over all, we should seek Him and come to know Him.
    • Paul then uses quotes from two Greek poets.
      • Paul did this for two reasons.
        • Scripture would not have resonated with the Greek audience he was addressing.
        • Quotes from fellow pagan philosophers would be more effective in reaching them.
      • “For in Him we live and move and exist” is from Epimenides.
      • “For we are also His offspring” is from Aratus.
      • By using these quotes from Greek poets, Paul was pointing out the “Fatherhood of God” in a natural sense; man was created in the image of God.
    • This led to Paul’s logical conclusion.
      • God made us in His image.
      • It would then be foolish for us to make gods in our image.
      • Greek religion was nothing more than the making and worship of gods who were patterned after men and acted like men.
      • Paul pointed out the folly of temples, temple rituals, and idolatry in general.
      • This critique of idolatry would have appealed to the Stoics, who saw idolatry as the folly of religion.
        • However, Paul’s teaching of one creator God would tell the Stoics that they too were idolators.
        • In the Stoic’s attempt to reach the divine through their own effort, they had corrupted the relationship between creator and created.
        • If they realized this corruption, they would also realize their need for repentance.
  • God is Savior – verses 30-34.
    • Paul closes his message by pointing out God’s grace.
    • For centuries, God was patient with disobedience and sinful behavior, even though some were ignorant of these facts.
    • At the same time, ignorance does not remove guilt. Just because were are ignorant of a law, i.e., speeding, doesn’t mean we won’t face punishment for breaking the law.
    • Yet, God, in spite of our disobedience, held back on His judgment.
    • After Paul’s address, the “unknown god” was no longer unknown. If they continued in their worship of idols, they would no longer be guilty of the sin of ignorance but of deliberate sin.
    • The only course of action is repentance. 
    • God is giving all of us time to repent of our sins and turn to Him.
    • God sent a Savior, Jesus, as a means to remove our sins by placing faith in Him.
      • The Savior was killed and raised from the dead.
      • One day Jesus will return and judge the world.
      • The proof is that Jesus was raised from the dead.
    • At the conclusion of Paul’s message, there were three different responses.
      • Some ridiculed Paul.
        • Greeks believed that the body was a prison, and the sooner a person left their body, the happier they would be.
        • Why would a body be raised from the dead to live again? That would continue the prison theme.
        • Why would God bother with judging each person?
        • These viewpoints were not compatible with Greek philosophy.
        • It is likely that the scoffers were the majority as Paul left the Areopagus after his address.
      • Some were interested and wanted to hear more from Paul.
      • A small group believed Paul’s message and placed their faith in Jesus. These included Dionysius and Damaris.

Applications

  • We need to tailor and contextualize the Gospel message according to the audience we are trying to reach. In the example of this passage, Paul was addressing a group of “intellectuals” and not people with any background in Christian or Old Testament understanding. Paul made use of phrases and themes that would reach them while not compromising the truths of the Gospel.
  • We need to have our ears and eyes open for opportunities around us to reach others. How often do we miss the “unknown god” moments in our lives? It’s possible those opportunities will never be available again. We need to be sensitive when they present themselves, even if the majority ridicule our message.
  • We should never expect everyone to accept the truth of the Gospel as we engage in evangelism. It’s even possible that the overwhelming majority reject the message. However, that should never prevent us from speaking the message. Listen to Jesus’ words in Luke 15:10 “I tell you, in the same way, there is joy in the presence of God’s angels over one sinner who repents.”