The Book of Acts
Lesson Number 57
TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).
---------- Lexicon and Bible Translation Codes with Identification -----------
LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon
DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.
PAUL PREACHES IN ANTIOCH, #1
“13:13 Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem. 14 But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down. 15 And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on. 16 Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience. 17 The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought He them out of it. 18 And about the time of forty years suffered He their manners in the wilderness. 19 And when He had destroyed seven nations in the land of Chanaan, He divided their land to them by lot. 20 And after that He gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet. 21 And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. 22 And when He had removed him, He raised up unto them David to be their king; to whom also He gave testimony, and said, I have found David the son of Jesse, a man after Mine own heart, which shall fulfil all My will. 23 Of this man's seed hath God according to His promise raised unto Israel a Saviour, Jesus.” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .(Acts 13:13-23)
INTRODUCTION
After concluding their ministry in Cyprus, filling the island with the Word of God, and subduing the influence of a prominent sorcerer, “Paul and his company” came to Perga in Pamphylia, where John Mark left them, returning to Jerusalem. Again, it is important to note the manner of the labors being described. There is a singularity of both objective and focus. Unlike the writings of mere men, there is an absence of details unrelated to the work at hand.
The text does not revolve around the people whose account is being written, but around the One they were serving. This is an invariable trait that is unique to the ministry of the Word of God. This is not a word that is generic, and to be adapted to the purposes of men. Although Scripture has been, and is often used in that manner by some men, this is not a Divine manner. Everything in Scripture derives its relevance through association with God and His purpose, particularly as it has been revealed in Christ Jesus. This is why a purported ministry that revolves around human conditions or perceived needs is, to say the least, inferior. You may rest assured that there were a variety of human needs in the areas in which the works being reported were done – and yet, we note that the Scriptures provide us with absolutely no details concerning them.
For example, the Roman emporer Caligula was assassinated in A.D. 41. In A.D. 43, the Romans invaded and conquered Britain, bringing it under their rule. London was founded that same year. However, political and social circumstances are mentioned in Scripture only as they are related to the working of the Lord. Otherwise, they are incidental. This does not mean that daily circumstance is to be altogether ignored, or that earthly needs are to be neglected. It rather means that neither our theology nor our labors for the Lord are to be structured around them as though they were preeminent. It should be obvious that faith and wisdom are required to properly assess and address such matters. However, as the first and second commands accentuate, God is always first, and man, in the most favorable posture, is always second. These realities are reflected throughout all inspired historical accounts.
After departing from Cyprus, Paul and those with him eventually “came to Antioch of Pisidia,” where they entered into a synagogue. Once again, the priority of preaching the Gospel to those with only a partial, or even a distorted acquaintance with God is seen. We will find this to be a consistent pattern throughout the book of Acts. The principle is also carried out in the epistles, which are written to those in Christ, who required a more extensive familiarity with the Lord and His objectives. Because this perspective has been nearly lost in our generation, I will make frequent reference to the priorities of preaching and expounding the Gospel. This by no means suggests that the heathen are not to hear the Gospel. It does buttress the fact that they are to hear it from informed and stable souls, and that spiritual life, by its very nature, will provoke that to take place. If people do not speak because they believe – through the “spirit of faith” (2 Cor 4:13) – they ought not to speak for God at all. Further, if professed believers are not shining “as lights in the world,” they are actually contributing to the existing darkness. Such people are not commanded to shine. Rather, they are to obtain the light that characteristically shines forth, just as surely as it has been “shined into our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor 4:6). Like Moses, those who are actually in the presence of the Lord do emit “the light of life” (Ex 34:29; John 8:12).
One of the most damaging circumstances within the Christian community is the practice of people with little or no spiritual light bearing supposed witness to others. I do not know that it is possible to obtain any accurate estimate of the degree to which this has loosed the powers of darkness upon our society. Limited, distorted, and even fabricated representations of the truth lend themselves to wickedness, not to righteousness. Satan always works through the lie, whether it is a deliberate expression or one born out of ignorance. This is why Jesus admonished His disciples to “pray” the Lord of the harvest that He would send forth laborers into “His harvest” (Matt 9:38). If the church is, in fact, the pillar and ground of the truth, then it must be a distributor of the light, which can only shine through those who are themselves walking “in the light” (1 John 1:7).
In our text, while Paul and company were in the synagogue, they were asked if they had a word of exhortation to give. Instantly responding, Paul delivered a powerful message in which he accented the necessity and priority of Jesus, placing it within the context of Divine initiatives toward Israel, and their responses to them. He makes no reference whatsoever to the personal lives of the Israelites, or to political or social cycles and trends about them. This is because it is not possible to reason toward Jesus when beginning with man’s condition. With unwavering consistency, when religious men begin with the self-perceived condition of humanity, they will develop methodologies to correct the condition. It is simply not possible to begin at that point, and arrive at Jesus as the total answer – one in whom the individual realizes total and uncompromising completeness (Col 2:10). The reason for this is that Jesus Christ is the provision of God for the condition that He saw, and the purpose that He conceived “before the world began” (2 Tim 1:9).
A soon as men begin to think of the salvation of God as the Divine response to a condition that was out of control, they step outside of the circumference of the Divine will. God’s purpose is not to simply reform men, but to raise them from death in trespasses and sins, and conform them to the image of His Son (Eph 2:1-2; Rom 8:29). It is not simply to enable them to live a controlled and successful life in this world, but to ready them to reign with Christ (2 Tim 2:12;), to take charge of the world to come (Heb 2:5-11), and, under the leadership of Jesus, take the Kingdom prepared for them from the foundation of the world (Dan 7:18,22,27).
Majoring on a regimented life in this world appears very small in view of grand objectives like this. If a person is prone to think that issues relating to human behavior are not addressed in this kind of approach, let him think again. The salvation that is in Christ Jesus indirectly addresses life in this world. By that I mean life in the body is not the primary life, and the world is not the primary place. The matter of human conduct, although it is addressed indirectly, is effectively handled. This is owing to the nature of salvation itself.
➪ In Christ, we are born again, becoming a new creation (1 Pet 1:23; 2 Cor 5:17). This involves receiving a new heart (Ezek 36:26), and a new man that is created in true holiness (Eph 4:24).
➪ The law of God is put into the heart and written upon the mind (Heb 10:16).
➪ Those in Christ receive the Holy Spirit who strengthens them within (Eph 3:16-17), produces Divine qualities with them (Gal 5:22-23), and leads them in the subduing of sinful inclinations (Rom 8:11-14).
➪ We are made partakers of Christ (Heb 3:14).
➪ Through God’s exceeding great and precious promises, we become partakers of the Divine Nature (2 Pet 1:4).
These realities account for the absence in Scripture of a methodology for the correction of deviate behavior.
But all of this begins with a proper assessment of the human condition – a revealed assessment. Therefore, in our text, Paul’s reasoning is erected upon the firm pillars of Divine initiatives and workings, as defined by His immutable, and consequently eternal, purpose. Human behavior particularly that of the Jews, will be assessed from that point of view – namely, how they did or did not respond to the working of the Lord. We must learn something from this.
PAUL AND HIS COMPANY
“ 13:13a Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia . . .”
Having completed their ministry on the island of Cyprus, Paul and Barnabas set sail for the area of, what is now called, Turkey.
PAUL AND HIS COMPANY
“Now when Paul and his company . . .’” Other versions read, “Paul and his party,” NKJV “Paul and his companions,” NASB Paul and those who were with him,” BBE and “Paul and his men.” GWN
Those who were with Paul were probably Barnabas and John Mark. We are not certain if others were with them or not. The important thing to note is the new beginning here. Paul is the prominent figure, and the others are with him, being referred to his “his company,” or “companions.” Prior to this, he was mentioned in reference to others.
➪ Barnabas took him and “brought him to the apostles” (Acts 9:26).
➪ Saul was “with” the apostles, coming in and going out at Jerusalem (Acts 9:29).
➪ Barnabas went to Tarsus to look for Saul (Acts 11:26).
➪ Barnabas brought Saul to Antioch, where he remained for a year with Barnabas (Acts 11:26).
➪ The disciples sent an offering to the elders in Jerusalem, for the poor saints, by the hands of Barnabas and Saul (Acts 11:30).
➪ Barnabas and Saul returned from Jerusalem, taking John Mark with them as their minister (Acts 12:25).
➪ Saul was among the prophets and teachers in Antioch (Acts 13:1).
➪ The Holy Spirit called for the separation of Barnabas and Saul to the work to which He had called them (Acts 13:2).
➪ The governor of the island of Cyprus called for Barnabas and Saul to hear the Word of God from them (Acts 13:7).
➪ When confronting Elymas the sorcerer, it was Saul who stepped forward to rebuke and judge him. It was at this point that he began to be called “Paul” (Acts 13:9).
Now, in confirmation that this was the commencement of his apostolic prominence, our text identifies him as the one in charge of the mission.
It ought to be noted that there was no contention on the part of Barnabas, who now reverted to a secondary position. This is another example of the selflessness of the early believers, a trait that accompanies every new birth, through which one comes into affiliation with the God who justifies the ungodly.
FROM PAPHOS TO PERGA
“ . . . loosed from Paphos, they came to Perga in Pamphylia . . .” Other versions read, “set sail from Paphos,” NKJV” put out to sea,” NASB “sailed to,” NIV “went by ship,” BBE and “departed by ship.” GENEVA
Sailing on the Mediterranean Sea, referred to as “the great sea” in Scripture (Num 34:6; Josh 1:4; 34:4), Paul and those with him journeyed approximately two hundred miles to the borders of, what was then known as, Asia. Now, this area of the world is Turkey. Perga was originally the capital city of Pamphylia, which made it a significant location. Pamphylia was the southern part of Asia, with the Mediterranean Sea on the south. Even so, this group will not stay in Perga, but will make their way up to Antioch of Pisidia, in which a significant Jewish constituency was located.
A Trip with a Special Plan
Keep in mind that this was not a trip that was planned as men would ordinarily think. This was a mission that was directed by the Spirit of God – a work to which He had called Barnabas and Saul, and a purpose that He had originated. It was also during this activity that Saul of Tarsus came to be known as Paul. He further assumed the leadership of this expedition. Any work that is directed by the Holy Spirit of necessity involves people who are sensitive to His direction, who also have a working knowledge of the Lord and His purpose.
If, for example, Paul and company had adopted the great commission mentality, as it is ordinarily perceived, they would probably have stayed a little longer in Cyprus, and settled for a while in Perga. One has only to become acquainted with the outworking of Divine purpose to see that a higher and more far-reaching agenda was being worked out. Jesus, for example, had His disciples begin where He Himself had spent over three years, ministering and “preaching the gospel of the kingdom” (Matt 4:23). Now, when Barnabas and Saul set out on a mission originated by the Holy Spirit, they first went to Cyprus where considerable preaching of the Word had already been done (Acts 11:19). Even though the Jews had already heard this preaching, Barnabas and Saul “preached the Word of God in the synagogues of the Jews” (13:4) – and this was a work to which the Holy Spirit Himself had called them.
There is a view of the preaching of the early disciples that sees them neglecting what Jesus had said when He told them to go into all the world (Matt 28:19), preaching the Gospel to every person (Mk 16:15). Yet, in this passage we have the Holy Spirit calling Barnabas and Saul to a special work while they were ministering to the church in Antioch. To me, this clashes with the mindset of many of our time. Add to this that in Paul’s later labors, he actually gave precedence to his ministry to the churches, foregoing preaching where God was not known until the church had been duly corrected and stabilized. He referred to this in his second letter to the Corinthians in which he spoke of “a door” that was “opened” to Him by Christ when he came to Troas “to preach Christ’s gospel.” Yet, because of his profound concern for the Corinthian church, which was being led astray, he went to Macedonia where he met Titus, who gave him a report of the affairs in Corinth. This occasioned the writing of his second epistle to them (2 Cor 2:12-13; 7:55-7). Paul also told the Corinthians that when they had been sufficiently grounded, he would proceed to other regions. “Neither do we go beyond our limits by boasting of work done by others. Our hope is that, as your faith continues to grow, our area of activity among you will greatly expand, so that we can preach the gospel in the regions beyond you. For we do not want to boast about work already done in another man's territory” (2 Cor 10:15-16).
I say these things to accentuate the necessity of maintaining a proper perspective of the work of the Lord. With staggering consistency, those with a faulty knowledge of God are the first to be exposed to the Gospel. This applies to both the churches, the Jews, and those who worship false gods. That order also appears to be consistent in the preaching of the Gospel. As long as professing churches are characterized by a fundamental ignorance of God and the redemption that is in Christ Jesus, attention must be given to the correction of that condition. Where sin and recovery from it are at inordinate levels within the church, something is seriously wrong, and requires immediate attention. If this is not done, the risk is that evangelistic and missionary efforts can result in the perpetuation of flawed views and spiritual mediocrity. Although I cannot fully substantiate this, I suspect that this condition accounts for much of the spiritual immaturity that exists in virtually all missionary enterprises.
The Manner of the Report
In my judgment, the report is given by Luke to accentuate the effectiveness of the leading of the Holy Spirit. Taken as it stands, it gives no emphasis to the decisions that were made by Paul and Barnabas, or exactly how they went about their work. There is no mention of human strategies or key decisions that were made – even though I do not doubt that such things were involved to some degree. However, one can only imagine how such plans would have been codified and bound on others had they been provided.
JOHN DEPARTED
“ 13b . . . and John departing from them returned to Jerusalem.” Other versions read, “and John left them,” NASB “John, however, left them,” NRSV “and there John went away from them,” BBE “and John separated from them,” DARBY “John Mark deserted them there,” GWN “Here John quit them,” WILLIAMS “And separating from them,” LITV “separated himself from them,” AMPLIFIED and “yet from-spacing from them.” INTERLINEAR
The Greek word translated “departing” is avpocwrh,saj (ap-okh-a-reh-oas). The lexical meaning of this word is, “to go away, depart,” THAYER “desert, abandon,” FRIBERG “leave,” UBS “to move away from, with emphasis upon separation and possible lack of concern for what has been left - 'to go away, to depart, to leave,” LOUW-NIDA and “leave, desert.” GINGRICH
This particular word is only used two other times in the Scriptures. First, as a departure that will be imposed on the workers of iniquity: “And then will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Matt 7:23). Second, of a wicked spirit that took hold of a young boy, and was reluctant to leave him: “And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him,” or “departs from him with great difficulty” NKJV (Luke 9:39).
The point is that this is not a casual word. It speaks of a deliberate separation or withdrawing, whether imposed or as an expression of willingness. In this case, the departure was a willing one – something that John Mark decided to do. This was not the impulse of the Spirit, but was clearly one that was of the flesh. Referring to this incident later the Spirit moved Luke to write, “And Barnabas determined to take with them John, whose surname was Mark. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work” (Acts 15:37-38). The occasion was so serious that later, Paul was unwilling to have Mark accompany them, seeing he had vacillated in this initial trip.
It does appear from the later text, that the departure of John Mark did not cause such difficulty with Barnabas, who was John’s uncle (Col 4:10). Precisely why this was the case, we do not fully know. However, the remainder of the book of Acts does shed some light on the subject. Following the disputation that arose over Mark, Barnabas “took Mark and sailed unto Cyprus” (Acts 15:39). That is the last mention of Barnabas in the book of Acts. Paul does refer to him in First Corinthians 9:6 as an example of one who had power to “forbear working” to supply their own needs. He is also mentioned in Galatians 2:1 where he accompanied Paul and Titus to Jerusalem. During that occasion Barnabas was “carried away” with the dissimulation that took place when Peter withdrew from the Gentiles to appease his Jewish brothers (Gal 2:11-13).
The point here is not to demean Barnabas. Rather, it is to show that Paul’s view of the withdrawal of John Mark from the work was a justifiable one. Even though John Mark may not have been called directly by the Holy Spirit into the work, he was chosen by those in whom the Spirit was at work. That is the precise point that is made of this withdrawal in the fifteenth chapter: he “went not with them to the work.” or “had not continued with them in the work” NIV (Acts 15:38). Instead, as the word “departed” indicates, he “left them,” NRSV “went away from them,” BBE “separated from them,” DARBY “deserted them there,” GWN “quit them,” WILLIAMS and “separated himself from them.” AMPLIFIED
The text strongly suggests that there are no good reasons for quitting, leaving the work, and separating yourself from a work of God in which you have been involved. It is always a bad sign when someone who have engaged in the good work of the Lord diminishes their activity, or withdraws from it altogether. Let no person attempt to explain such a withdrawal. I do understand that some, like Barnabas, will lean toward the quitter, as though there was some good and acceptable reason for them distancing themselves from the work in which they were once involved. However, no servant of God is free to ignore the summons of the Holy Spirit: “Therefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord” (1 Cor 15:58).
This is an intensely personal matter, but each believer must see to it that they are in synch with the manner of the Kingdom. The working mode is always upward, onward, advancing, growing, and increasing. It always involves a distance increasing between the believer and the world, and the things that are integral to it. This is why Jesus demanded all competing associations and interests to be pushed into the background, and made subordinate to following Him (Lk 14:26,27,33). This is not an option, but is an unwavering requirement of the “Lord of all” (Acts 10:36).
THEY CAME TO ANTIOCH OF PISIDIA
“ 14 But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down.”
Now, the work of the Lord goes on, as Paul and Barnabas continue in the labor to which the Holy Spirit had called them, and for which they had been separated.
THEY DEPARTED FROM PERGA
“But when they departed from Perga . . .”
This apparently took place after John Mark deserted them, returning to Jerusalem. Their action confirms the priority of their love for Christ and commitment to His calling. John was their minister, and thus his absence would probably increase the number of things they would be required to do – at least for a time. But this did not deter them from the work. Those who are squeamish about the amount of work they may be required to do in the vineyard of the Lord should either reconsider the propriety of their involvement, or come up high in their thinking. Those with a penchant for ease and convenience will find no functions in the body of Christ that lend themselves to such accommodations.
Too, some might consider that the departure of Mark might suggest hat the decision to go to the next location was subject to reevaluation. This kind of thinking is characteristic of those who prefer ease and convenience, or are lacking in confidence and assurance. Although no one who lacks such qualities can see the sense of it, confidence and assurance resolve many dilemmas with which the unstable contend. “Patient continuance in well doing,” or “perseverance,” NASB while seeking for “glory, honor, and immortality,” is matched by an unequivocal promise: “ETERNAL LIFE” (Rom 2:7).
However, such a posture is exceedingly difficulty, if not altogether impossible, where the assurance that one is doing the will of the Lord is absent. While engaged in the work of the Lord, that work must loom larger than any competing interest. That very circumstances requires that one know the One in whom he has believed, and be persuaded that He is able to keep anything and everything that has been committed to him, to be presented on the day of Christ, together with an appropriate reward (2 Tim 1:12).
THEY CAME TO ANTIOCH OF PISIDIA
“ . . . they came to Antioch in Pisidia . . .”
Antioch of Pisidia was approximately 100 miles northeast of Perga. This is not the Antioch in which Barnabas and Saul labored for a year with the church (Acts 11:26). That Antioch was in Syria. This one was in Asia, now called Turkey.
Because this mission was initiated by the Holy Spirit, and is referred to as “the work whereunto I have called them” (13:2), it seems obvious that the whole of it is being directed by the Holy Spirit. While the details of the direction are not specified both the nature of the mission and the manner in which it is being carried out strongly suggests this is the case. This is not a mere missionary experiment. Further, if, in fact, it was a specific work to which Barnabas and Saul were called, and if they were good men and full of faith, we have an example of what is stated in Psalm 37:23: “The steps of a good man are ordered by the LORD: and he delighteth in his way.”
Therefore, I will continue to view the report as one of Divine direction and preference. That requires that we see what follows as the execution of the will of the Lord. In it we will behold something of the Divine manner in determining the spread of the Gospel.
THEY WENT INTO THE SYNAGOGUE ON THE SABBATH DAY
“ . . . and went into the synagogue on the sabbath day, and sat down.”
Once again we see the consistency of those sent out by God entering into the Jewish synagogues. There are forty-one references to synagogues in the Gospels, and twenty-two in the book of Acts. We are told that one of the regular activities in these synagogues was the preaching of Moses and the reading of His writings. It was a consistent practice that had been in place for some time. “For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day” (Acts 15:21).
These were also places in which vain religious men sought for preeminence among the people. Jesus said to His disciples, “Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts” (Luke 20:46). He also upbraided the Pharisees for their practice of the same. “Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets” (Luke 11:43). There were even some who blew a trumpet in the synagogues, drawing attention to what they put into the treasury (Matt 6:2). Others made pretentious prayers in the synagogues, drawing attention to themselves (Matt6:5). However, this deterred neither Jesus nor those He sent out from going into the synagogues. There were some people there who were sincere of heart.
Paul and those with him went into the synagogue and “sat down.” This suggests that there was some kind of formality present in the synagogue. In fact, there were rulers and chief rulers in the synagogues (Mk 5:36,38; Lk 8:41; 13:14; Acts 18:8,17). In this case, the “ruler” was the director – in fact, “ It was his duty to select the readers or teachers in the synagogue, to examine the discourses of the public speakers, and to see that all things were done with decency and in accordance with ancestral usage.” THAYER With all of their deficiences, Jews had been cultured to associate sobriety, order, and propriety with the assembly of the people. Jesus Himself submitted to this arrangement. On one occasion, when He was in His home town synagogue, the book of Isaiah was given to Him by the “minister” of that synagogue. When the Lord had finished reading it, He gave it back to the attendant (Lk 4:17-20). Jairus, whose daughter Jesus raised from the dead, was a ruler of the synagogue (Mk 5:36). On one occasion, the ruler of a synagogue in which Jesus healed a women with a spirit of infirmity rebuked the Lord for doing so (Lk 13:14). My point here is draw attention to the manners that were associated with solemn assemblies – particularly in the synagogue. These were not frivolous occasions, or times when unbridled speech was permitted. Whether the people were always aware of it or not, things pertaining to God had come to be known as serious, requiring some kind of order in those participating in them. It was into such an environment that Paul and company entered. The fact that they chose to do this should be considered.
THE READING OF THE LAW AND THE PROPHETS
“ 15a And after the reading of the law and the prophets . . .” Other versions read, “the Torah and from the prophets,” CSB “Moses’ teaching and the prophets,” GWN and “the books of Moses and the prophets.” NLT
Paul and Barnabas make no effort to interrupt the proceedings of the synagogue, deferring to “decently and in order,” which are incumbent upon every holy assembly, whether Jewish or in Christ Jesus (1 Cor 14:46).
SOMETHING TO NOTE
There is something of interest to note in the references to synagogue decorum, as referenced in Jewish history. I have found that there is a general consensus among Biblical scholars that this is an accurate portrayal of what took place in the synagogues, and is still the practiced among orthodox Jews.
The entire service centered in God and His word: i.e. men addressing God in prayer, and hearing Him speak to them through His Word. There was also an emphasis on understanding, with Moses and the prophets being interpreted, expounded, or clarified. Our text will also confirm there was exhortation in which the people were encouraged and moved to act upon the Word they had heard.
All of this would appear incidental were it not for the involvement of the Lord Jesus and the apostles in the synagogues. These were also the places where Gentiles went to obtain more knowledge concerning the Lord (Acts 13:42; 14:1; 17:4; 18:4). It was even where Christians were often found (Acts 9:2). Whatever abuses were associated with the synagogues, their service reflected the intentions of godly men who had been cultured under a covenant that had been made by God Himself. It seems to me that it is proper to assume that the priorities established in those synagogues were noble, providing a suitable framework within which the insightful preaching of the Gospel could take place.
It also ought to be noted that in Christ Jesus, and under the New Covenant, these priorities have been confirmed and enhanced. However, the fun-filled and casual environment that characterizes many professed Christian assemblies reflects a religious manner that has been historically absent from societies that have been impacted by the truth of God. It is a new order developed by those who merchandise the people and advance purely humanistic agendas. The fruit that these approaches have yielded confirms they are not of God.
Let it be clear that I am not advocating a resurrection of Jewish manners. Rather, it is the spiritual dignity that was found in those early environs, and fostered by Jesus and the apostles themselves, that is my intention.
THE LAW AND THE PROPHETS
Here is an inspired expression that is pivotal to our understanding of God and His purpose. An improper understanding of this language impacts directly on one’s understanding of God, Christ, the New Covenant, and salvation itself. Where there is a lack of discernment in this matter, corruption in doctrine is inevitable, and cannot be avoided. A demeaning view of Divine revelation itself also will ensue. Because this is an essential building block in spiritual understanding, it will be profitable ro be more definitive about this matter.
Corrupt Views
Whether taught intentionally or by inference, a prevailing view of the Scriptures has been adopted by a significant percentage of believers that attaches little or no importance to the section of Scripture this phrase describes: “the law and the prophets,” or “Moses and the prophets.”
In efforts to delineate the “New Covenant” or “New Testament,” an approach is taken that suggests the Old Covenant was a system that did not work, and therefore had to be replaced. Further, an improper view of the covenants themselves is integral to this doctrinal corruption.
Briefly stated, this doctrinal aberration has two views. Both of these views have this in common: the covenants are equated with a compilation of Scriptural books.
The first view presents the Old Covenant, or Old Testament, as the totality of the books of Genesis through Malachi, and the New Covenant or Testament as the totality of the books of Matthew through Revelation. This view is also promoted by the uninspired assignment of those terms to those sections of the Bible. Technically, they are best viewed as the Old Covenant writings and the New Covenant writings. That is, what was written under the time period governed by those covenants.
The second view postulates that everything prior to the book of Acts was actually under the Old Covenant. Therefore, it represents that covenant as the totality of the books from Genesis through John, and the New Covenant as the totality of the books from Acts through the Revelation. If all of this sounds a bit strange, it is because that is precisely what it is.
Both views teach that the Old Testament, as comprehended in the above definitions, was obviated with the inauguration of the New Covenant, and contains nothing immediately pertinent to salvation. As a consequence of this, the first thirty-nine books of the Bible, and often the Gospels in addition, are studiously neglected. Neither of the corrupt views say that the books in question were not inspired, only that they have now been rendered obsolete in matters relating to salvation. Further, the exponents allege, only those commands and directives that were restated under the New Covenant have any validity for men today. Additionally, all of the prophecies contained in them are said to have been fulfilled.
Points of Clarity
First, it is imperative to comprehend that God’s purpose is an “eternal” one (Eph 3:11), and nothing that He has ever said or done has been in contradiction of it. Although the purpose was “hidden” from the past ages and generations (Col 1:26), it was firmly in place. Once that purpose is perceived in Christ Jesus, it can be seen throughout Moses and the prophets, both in utterance, and in types and shadows.
Second, let us dispense with the notion that everything written in Moses and the prophets has been fulfilled, with no statement made in them remaining to be fulfilled. Ponder the following examples.
➩ Prophecies of the resurrection of the dead: Job 14:12-15; 19:25-27; Psa 17:15; Psa 49:15; Isa 25:8; 26:19; Dan 12:2-3; 12:13; Hos 13:14
➩ Prophecies of the day of judgment: 1 Chron 16:33; Psa 9:7; 50:3-6; 96:13; 98:9; Eccl 3:17; 11:9; ; 12:14; Dan 7:9-10
➩ Prophecies of eternal punishment: Job 21:30; Psa 9:17; Isa 33:14; 34:8-10; Dan 12:2
➩ Prophecies of the receiving of Israel: Isa 1:25-27; 2:3-5; 4:2-6; 11:11-13; 27:16; 30:18-26; 37:31-32; 44:1-28; 49:15-16; 59:20-21; Jer 33:24-25; Ezek 36:23-26.
The Scriptural Concept the Law
and the Prophets
God has frequently paired the writings of Moses and the prophets.
➩
2 Kings 17:13: ‘Yet the LORD testified against Israel, and against Judah, by all the prophets, and by all the seers, saying, Turn ye from your evil ways, and keep my commandments and my statutes, according to all the law which I commanded your fathers, and which I sent to you by My servants the prophets.” This was not speaking of the covenant itself, but of the corrective ministry of the Lord toward His people.
➩ Nehemiah 9:26: “Nevertheless they were disobedient, and rebelled against thee, and cast Thy law behind their backs, and slew Thy prophets which testified against them to turn them to thee, and they wrought great provocations.”
➩ Lamentations 2:9: “Her gates are sunk into the ground; He hath destroyed and broken her bars: her king and her princes are among the Gentiles: the law is no more; her prophets also find no vision from the LORD.”
➩ Zephaniah 3:4: “Her prophets are light and treacherous persons: her priests have polluted the sanctuary, they have done violence to the law.”
➩ Zechariah 7:12: “Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the LORD of hosts hath sent in his spirit by the former prophets: therefore came a great wrath from the LORD of hosts.”
➩ Matthew 5:17: “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.”
➩ Matthew 7:12: “Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.”
➩ Matthew 11:13: “For all the prophets and the law prophesied until John.”
➩ Matthew 22:40: “On these two commandments hang all the law and the prophets.”
➩ Luke 16:16,29,31: “The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it . . . Abraham saith unto him, They have Moses and the prophets; let them hear them . . . And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.”
➩ Luke 24:27,44: “And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself . . . And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.”
➩ John 1:45: “Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.”
➩ Acts 24:14; 26:22; 28:23: “But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets . . . Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come . . . And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.”
➩ Rom 3:21: “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets.”
All of the above references have to do with the ethical and prophetic ministry of Moses and the prophets, not to the Old Covenant itself.
Distinguishing the covenants
While this may appear rather technical, that is not the case at all. The covenants, both the Old and the New, were the compact, or agreement, that God made under them.
The Old Covenant
For example, the Law came by Moses, but the Law and the covenant are not synonymous. The Ten Commandents are referred to as “the words of the covenant” (Ex 34:28; Deut 4:13). The agreement that was based upon those commandments was this: “Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the LORD” (Lev 18:5). This is stated again in Ezekiel 20:11,13,21. Jesus referred to this covenant in Luke 10:28: “And he said unto him, Thou hast answered right: this do, and thou shalt live.” Paul referred to it as “the righteousness which is of the law” (Rom 10:5). He also refers to this Old Covenant in Galatians 3:12: “And the law is not of faith: but, The man that doeth them shall live in them.”
The Old Covenant was this: to do everything God commanded, without any deviation whatsoever. A single transgression voided the covenant, breaking it and rendering its promise of life void (Ex 3:22; Lev 26:14-15; Num 15:40; Deut 6:24-25; 11:32; 12:14; 15:5; 28:1,15,58; 29:29; 30:8; 31:12; 32:46; Josh 23:6). There was to be perfect compliance, at all times and in all ways. Obedience was to be accompanied with holiness, fear, observing, hearing, learning, and not turning to the right or the left. Referring to this aspect of the Old Covenant James said, “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all” (James 2:10).
The New Covenant
The New Covenant is one that is of another order, or kind (Jer 31:32; Heb 8:9). It is not based upon doing, but upon believing. Paul makes this telling point in Romans 10:5-11. “For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. For the scripture saith, Whosoever believeth on him shall not be ashamed.”
The New Covenant is spelled out with remarkable specificity, leaving no question as to either its nature of content. Jeremiah foretold it: “Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more” (Jer 31:31-34).
This passage is repeated in Hebrews 8:8-12 and 10:16-17. There it is firmly established that this is the covenant currently being mediated by Jesus, and that it is the only means through which acceptance with God can be realized.
The Reading of the Old Testament
Paul referred to the reading of the Old Testament by the Jews. “But their minds were blinded: for until this day remaineth the same veil untaken away in the reading of the old testament; which veil is done away in Christ” (2 Cor 3:14). This passage is alleged to mean that they read from the first thirty-nine books of the Bible. However, this is not the intended meaning of the text. The very next verse clarifies that this refers to what Moses said: “But even unto this day, when Moses is read, the veil is upon their heart” (2 Cor 3:15). This referred to the Law, the unmitigated keeping of which was required for Divine acceptance. That was the covenant – the Law, not as mere information, but as the stipulations of the covenant that God “made with their fathers” in the day He “took them by the hand to bring them out of the land of Egypt” (Jer 31:32). That covenant was accepted by Israel when they said, “All that the LORD hath spoken we will do” (Eph 19:8). That is the “old testament” of reference in Second Corinthians 3:15 – it was the reading of the covenantal stipulations.
Paul’s point in that passage is simply this – that frequent exposure to the clear and concise covenant itself never did promote life, but only death. In our text, “the reading of the law and the prophets” accents the promissory note of those scriptures – particularly as they regarded the coming of the Savior. In the book of Acts, a point is frequently made of this (3:18,22,24-25; 7:52; 10:43; 13:27, 33; 15:15; 24:14; 28:33). Those synagogues, however deficient they may have been, provided a most excellent environment in which to present the truth of the Gospel to both Jews and inquiring Gentiles. I do not believe the average “church” provides such an environment.
IF YOU HAVE A WORD OF EXHORTATION
“ 15b . . . the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.”
THE RULERS OF THE SYNAGOGUE SENT UNTO THEM
“ . . . the rulers of the synagogue sent unto them . . .” Other versions read, “the synagogues rulers sent word to them,” NIV and “the officials of the synagogue sent them a message.” NRSV
The idea here is that the synagogue officials sent someone to Paul and Barnabas as they were sitting in the audience – for they had entered into the synagogue “and sat down.” Here again, there is evidence of order, and a refusal to allow the gathering to be disrupted by outbursts. At this point, it is enough to take note of the care the leaders had for proper focus and procedure.
IF YE HAVE ANY WORD OF EXHORTATION
“ . . . saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.” Other versions read, “a message of encouragement,” NIV “a word of comfort for the people,” BBE “if ye have any sermon to exhort,” TNT “any word of instruction,” LIVING “something to say which will help the people,” IE “any word of exhortation or consolation or encouragement,” AMPLIFIED and “message of encouragement.” PHILLIPS
The Meaning of the Word
As used in this text, the word “exhortation” means, “exhortation, admonition, encouragement,” THAYER The basic, or root, meaning of the word is “calling someone to oneself,” and is consequently “the presentation of privileges and requirements.” FRIBERG It is an effort to move the hearer to act upon the word that has been spoken.;
McClintok and Strong’s Cyclopedia says of the term “exhortation,” “It is defined as ‘the act of laying such motives before a person as may excite him to the performance of any duty. It differs only from suasion in that the latter principally endeavors to convince the understanding, and the former to work on the affections. It is considered as a great branch of preaching, though not confined to that, as a man may exhort, though he do not preach; though a man can hardly be said to preach if he do not exhort.” I have never been satisfied with lexical definitions that equate exhortation with encouragement and comfort. These do not appear to harmonize with the manner in which “exhort” is used in Scripture.
➩ “And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation” (Acts 2:40).
➩ “Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord” (Acts 11:23).
➩ “And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship” (Acts 27:22).
➩ “Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up before hand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness” (2 Cor 9:5).
➩ “Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more” (1 Thess 4:1).
➩ “Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men” (1 Thess 5:14).”
➩ “Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread” (2 Thess 3:12).
➩ “I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men” (1 Tim 2:1).
➩ “Young men likewise exhort to be sober minded” (Titus 2:6).
➩ “The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind” (1 Pet 5:1-2).
These examples suffice to confirm the nature of exhortation. They also show the kind of social environment that was cultured among those in covenant with God.
This is an area in which the Gentile church is particularly weak. There is a need to call men into the good fight of faith, and summon them to take hold of what has been declared to them. Keep in mind that there are other unseen influences attempting to draw the hearers away from has been said, and engage them in mundane things. That circumstance requires strong exhortations, particularly when the people have been exposed to the mind of the Lord as revealed in Scripture.
Paul and Barnabas Invited to Exhort
Having taken note that Paul and Barnabas were Jews, the leaders of the synagogue took their devotion and integrity for granted. With all of their faults, there was an underlying assumption that serious Jews were informed, and could speak intelligently and effectively to the people. I do not know how you could account for this text any other way.
Even though this circumstance should be much more pronounced among professing Christians, this is generally not the case at all. In fact, even in the setting of our text, which was vastly inferior to an assembly of those who are in Christ Jesus, an example is set forth that is exceedingly rare in any average Christian congregation of our time. I have often been in assemblies where some great man of God was present, who was never asked to even pray, much less address the assembly. Among the spiritually informed, this is wholly inappropriate.
Noting the Context
The context within which this request was made was the reading – the faithful reading – of the Law and the prophets. That kind of environment will have a significant impact on how a person speaks. Consider this circumstance with the recollection that faith comes through hearing (Rom 10:17).
YE MEN OF ISRAEL, AND YE THAT FEAR GOD
“ 16 Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience.”
I must continually keep before you that this is a work to which the Holy Spirit had called and separated both Paul and Barnabas. I have no doubt that this fact is dictating where they go as well as what they say.
PAUL STOOD UP
“Then Paul stood up, and beckoning with his hand said . . .” Other versions read, “motioning with his hand,” NKJV “with a gesture began to speak,” NRSV “making a sign with his hand,” BBE “with his hand bespeaking silence,” DARBY “raised his hand for silence and began to speak,” NJB and “lifted his hands to quiet them.” NLT
As always, those who spoke for the Lord, desired to be heard, and spoke in a manner befitting that desire. This involved quieting the people, drawing their attention to the speaker, and then speaking with sufficient volume and clarity to be heard. The message that is delivered by those who speak as oracles of God is befitting of such an approach. After all, they are speaking “all the words of this life” (Acts 5:20).
Paul, like all those sent forth by Jesus, had been bathed in the words spoken to the holy prophets. “Lift up thy voice . . . cause it to be heard” (Isa 10:30); “lift up thy voice with strength” (Isa 40:9); “the watchmen shall lift up the voice” (Isa 52:8); “Cry aloud, spare not [do not hold back], lift up thy voice like a trumpet” (Isa 58:1); “cry: and loft up thy voice” (Jer 22:20). There is no purpose to speaking unless it can be heard and comprehended. The man of God does not speak to merely get things off his chest. He is speaking “as an oracle of God,” and as such, the issues of life and death are associated with what he says. He is speaking with eternity in persepctive, and in order to clarify the issues with which men must deal.
MEN OF ISRAEL AND YE THAT FEAR GOD
“ . . . Men of Israel, and ye that fear God. . .” Other versions read, “Gentiles who worship God,” NIV “Israelites and others who fear God,” NRSV “Men of Israel, and you who have the fear of God,” BBE “Men of Israel and God-fearers,” CJB “Men of Israel and converts to Judaism,” GWN “Men of Israel . . . God-fearing Gentiles,” NLT “Men of Israel . . . and all others here who reverence God,” LIVING “Men of Israel, and you other people who also worship the true God,” IE “Men of Israel and “who reverence and fear God.” AMPLIFIED
It is generally understood that this is a description of the Jews and Gentile proselytes that were present. I see no need to doubt that perception. The description “that fear God” was intended to be descriptive of both groups. This was a group of people who feared God, and it was composed of both Jews and Gentiles, who had apparently converted to Judaism, or were about to do so.
The thing that is arresting to me is the manner in which he refers to them: “them that fear God.” This expression was also used to describe those who gathered at the house of Cornelius to hear Peter’s words (Acts 10:2). Maturing churches were described as “walking in the fear of the Lord” (Acts 9:31). In fact, throughout the history of Abraham’s seed, the concept of fearing God had been kept alive, and that phrase was used of those who reverenced and served the Lord (Gen 42:16; Ex 1:17,21; 18:21; Neh 7:2; Psa 66:16; Eccl 8:12; 12:13). Job also was noted for fearing God (Job 1:1,9). The absence of such fear was also used to distinguish the ungodly (Deut 25:28; Psa 55:19).
This equates to the phrase “devout men,” which described the audience to whom Peter spoke on the day of Pentecost (Acts 2:5). Cornelius was also a “devout” man (Acts 10:2). Later in this chapter we will read of “devout and honorable women” (Acts 13:50). In Thessalonica, several “devout Greeks,” believed and joined with Paul; and Silas (Acts 17:4). In Athens, Paul reasoned with certain “devout persons” (Acts 17:17).
Within contemporary Christendom, such descriptions are not at all common. This is a way of speaking that has nearly faded from view, even though it was faithfully maintained for over three thousand years before Christ, and for hundreds of years following His enthronement. The early church walked in “the fear of the Lord” (Acts 9:31). Believers are admonished to “Fear God” (1 Pet 2:17). On the Isle of Patmos, John heard a voice from heaven with a message to “them that dwell on the earth, and to every nation, and kindred, and tongue, and people.” The message was “Fear God, and give glory to Him!” (Rev 14:5-6).
If all of this seems inconsequential, consider how differently a person speaks when he is cognizant that those to whom he is speaking fear God. Such an awareness strips from human speech distracting humor, religious chatter, and frequent references to mere human relationships. It seems to me that it is good to take note of such expressions, and see to it that they are common among us.
GIVE AUDIENCE
“ . . . give audience.” Other versions read, “listen,” NKJV “listen to me!” NIV “hearken,” ASV “give ear,” DOUAY and “pay attention to me.” WEYMOUTH
Those who speak for God must insist on being heard. This is not to be approached as a mere matter of procedure. It rather denotes the seriousness of what is being spoken. If it is true that Paul and Barnabas had been separated for a work assigned to them by the Holy Spirit, and if the word they spoke was really a word from, heaven, how could it possibly be in order to ignore them? Such words must be heard, and done so with focus and interest. This is the significance of the word “hearken” (Acts 2:14; 4:19; 7:2; 12:13; 15:13). This word means “to receive into the ear,” THAYER “listen carefully to, pay attention to,” FRIBERG and “pay close attention to.” UBS
Thus the stage is set for the remarkable exposition that follows. Paul has quieted the people, focused their attention on him, and called them to serious listening. The Spirit also present, and ready to go to work.
GOD CHOSE THE FATHERS, EXALTED THE PEOPLE, AND BROUGHT THEM OUT
“ 17 The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought He them out of it.”
Paul will now embark on a God-honoring discourse. He will assess pertinent history in strict accord with what the Lord Himself did. The distinguishing feature of his word will not be what men did, or what men ought to have done, but what the mighty God of heaven did. In this manner, he will provide a proper context in which the Spirit can work, and the nature of the people will be revealed. Throughout the book of Acts, as well as his epistles, Paul will meet the people where they are – but he will consistently meet them with Divine workings in mind, not their achievements or circumstances. He will not diagnose the people until he has clearly proclaimed what the Lord had done. Any diagnosis of the people that is not within that context is nothing more than a human imagination.
THE GOD OF THIS PEOPLE
“The God of this people of Israel . . .” Other versions read, “The God of our nation Israel,” NJB and “The God of our people, Israel.” IE
If we were talking about any other nation but Israel, their god is the one that THEY chose. Such gods are theirs because of their choice. But this is not the case with Israel. It is God who chose them, and not vice versa. That is, it is His choice that made them His people. Any choice the nation of Israel made to serve God followed His choice of them. This is made abundantly clear in Scripture.
➩ “For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth” (Deut 7:6).
➩ “The LORD did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people” (Deut 7:7).
➩ “For thou art an holy people unto the LORD thy God, and the LORD hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth” (Deut 14:2).
➩ “Blessed is the nation whose God is the LORD; and the people whom He hath chosen for His own inheritance” (Psa 33:12).
➩ “O ye seed of Abraham his servant, ye children of Jacob His chosen” (Psa 105:6).
➩ “And He brought forth His people with joy, and His chosen with gladness” (Psa 105:43).
➩ “For the LORD hath chosen Jacob unto Himself, and Israel for His peculiar treasure” (Psa 135:4).
➩ “Yet now hear, O Jacob My servant; and Israel, whom I have chosen” (Isa 44:1).
The reality of God being Israel’s God was not something that they determined. It was, however, something of which they were to become aware. Thus it is written, “And I will dwell among the children of Israel, and will be their God. And they shall know that I am the LORD their God, that brought them forth out of the land of Egypt, that I may dwell among them: I am the LORD their God” (Exodus 29:45-46).
Similar Language Concerning the Church
We also ought to note that the same type of language is employed when speaking of the church – those who are in Christ Jesus.
➩ “Ye have not chosen Me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in My name, He may give it you” (John 15:16).
➩ “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you” (John 15:19).
➩ “According as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love” (Eph 1:4).
➩ “But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth” (2 Thess 2:13).
➩ “Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which He hath promised to them that love Him?” (James 2:5).
➩ “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of Him who hath called you out of darkness into His marvelous light” (1 Pet 2:9).
➩ “These shall make war with the Lamb, and the Lamb shall overcome them: for He is Lord of lords, and King of kings: and they that are with Him are called, and chosen, and faithful” (Rev 17:14).
Thus Paul launches his discourse by drawing the attention of the people to a Divine determination. God having chosen them, there was a solemn obligation placed upon them to receive whatever was sent to them from Him, and to believe whatever He said to them.
CHOSE OUR FATHERS
“ . . . chose our fathers . . . ”
The choice of Israel was based upon the choice of “our fathers,” or progenitors. It is possible for the word “fathers” to refer to those who originated, revived, or proclaimed certain teachings – i.e. “the church fathers.” However, that the way in which this expression is used. This refers to the fleshly lineage of the nation of Israel.
Until Jesus Christ, fleshly lineage was a critical matter. This is because the real objective of Divine selection was not a nation, or any other select group of people. The real birth that was anticipated in heaven was that of the Messiah – the Lord Jesus Christ. Apart from that, Abraham, Isaac, and Jacob had no lasting significance. This is the circumstance that surrounds Paul’s marvelous dissertation. When He speaks of Israel and the staggering privileges that were vouchsafed to them, it is with Jesus Christ in mind. This will become very apparent as we proceed through this text. On the day of Pentecost, this same approach was taken by Peter (Acts 2:14-36). This very same approach was also taken by Stephen when he spoke to the Jewish council (Acts 7:2-54).
Paul also used a similar form of reasoning when speaking to Greeks in Athens. Because they were not a Divinely covenanted people, he started with God creating them and placing them in both time and place. He then reasoned forward to the day of judgment, at which time all men will be judged by Jesus (Acts 17:22-31).
The Point to Be Seen
The thing to be seen here is that sound preaching and reasoning begins and ends with the Lord. That is something of what is involved in Him being “the First and the Last” (Rev 1:17), the “Beginning and the Ending” (Rev 1:8), and the “Alpha and the Omega” (Rev 1:11). It is also reflected in this description of God Himself: “For of Him, and through Him, and to Him, are all things: to whom be glory for ever. Amen” (Rom 11:36). It is also seen in this statement concerning the Lord Jesus Christ: “For by Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by Him, and for Him” (Col 1:16).
Too much – far too much – of the preaching of our time begins and ends with men. It starts with their troubles, and ends with the purposed solution to them. It begins with what men want, and concludes by offering it to them. This kind of preaching is so skewed in the wrong direction that if there were no death, no resurrection, and no judgment day, it would not materially change the way these people preach. If there were no world to come, no eternal inheritance, and no heaven or hell, a significant percentage of modern-day preaching and teaching would remain the same.
When the book of Acts is read with a mind to see Divine involvements, it will significantly alter how we view efforts that claim to be done in the name of, and for the glory of, the Lord.
EXALTED THE PEOPLE
“ . . . and exalted the people when they dwelt as strangers in the land of Egypt. . .” Other versions read, “made the people great,” NIV “lifting the people up from their low condition,” BBE “made them a strong nation,” GWN “raised therm up and multiplied them,” MRD “made the people prosper,” NIB “made them multiply and grow strong,” NLT “honored them in Egypt by leading them out,” LIVING “made this people important,” WILLIAMS and “made this people great and important during their stay in the land of Egypt.” AMPLIFIED
Precisely how were the people exalted while they were strangers in the land of Egypt? Judging from some of the different versions, one might be led to believe they were exalted to social prominence, even gaining considerable substance while there. However, the inspired record of their sojourn in Egypt will not lead a person to that conclusion, and it appears wholly out of order for some translators of Scripture to leave us thinking in such a manner.
Moses makes this statement concerning Israel’s sojourn in Egypt, and it occurred prior to the rise of a Pharaoh “which knew not Joseph.” “And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them” (Ex 1:7). Speaking of that time, the Psalmist wrote, “And He increased His people greatly; and made them stronger than their enemies” (Psa 105:24). Stephen spoke of this Divine favor in his great sermon to the council: “But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt” (Acts 7:17).
Precisely when the exponential increase began, we do not know. However, it does appear that it was quite early during their pilgrimage. God had told Abraham his offspring would suffer affliction for four hundred years (Gen 15:13). Stephen said they were treated “evil for four hundred years” (Acts 7:6).
These affirmations confirm that the people were exalted while they were being oppressed. They were not exalted to political prominence, nor were they elevated in the eyes of the general Egyptian populous. Egypt was an incubator in which the promise of a multitudinous offspring was fulfilled. While Israel was under the bludgeon of oppression, they were increasing in number in order that they might be able to occupy the promised land. They did get the attention of the ruler of Egypt. Beholding their remarkable increase, he reasoned, “come, let us deal shrewdly with them, lest they multiply, and it happen, in the event of war, that they also join our enemies and fight against us, and so go up out of the land” (Ex 1:10). At that time, taskmasters were appointed over the children of Israel, and they “afflicted them with burdens.” However, it is written, “the more they multiplied and grew. And they were grieved because of the children of Israel” (Ex 1:12). The Pharaoh even launched a focused effort to kill all of the male babies in the nation, thinking to stem the tide of the rapid increase of people (Ex 1:15-22).
There is no way to account for the explosion of Israel’s population apart from the initiative God. God was exalting them, even while they were being oppressed! Blessed is that person who does not measure the blessing of the Lord by tranquil circumstances and a lack of oppression!
HE BROUGHT THEM OUT
“ . . . and with an high arm brought He them out of it.” Other versions read, “with uplifted arm,” NKJV “with mighty power,” NIV “with a strong arm,” BBE “stretched out arm,” CJB “His powerful arm,” GWN “by Divine power,” NJB “with wondrous power,” WEYMOUTH and “Then He lifted up His arm.” PHILLIPS
The expression “uplifted arm” is most precise. The words “high arm” mean an arm that is lifted high. This is a phrase denoting the manifest, or obvious, display of Divine power. It also describes the kind of authority that is resident in the Person of God – as though the mere lifting of His arm causes the appointed work to be set in motion.
We do know that angels were instrumental in the deliverance of Israel; from Egypt (Ex 14:19; Num 20:16). It is as though they were summoned into activity by the uplifted arm of the Lord. We also know that the Egyptians begged them to leave, giving them a significant amount of riches (Ex 11:2-3; 12:33,36). It only took the raised arm of the Lord to move them to be so charitable.
Divine deliverances are not wrought by extensive Divine activity – struggling, fighting, etc. Men are frequently called into fierce conflicts where they must fight, resist, and struggle for the victory. However, no such activity is required by the Lord of glory. This is something to be perceived. In fact, in Israel’s deliverance from Egypt, they did not have to raise a hand, either to defend themselves, or to overthrow their enemies.
GOD SUFFERED THEIR MANNERS
“ 18 And about the time of forty years suffered He their manners in the wilderness.” Other versions read, “He put up with their ways,” NKJV “He put up with them,” NASB “He endured their conduct,” NIV “He bore with them,” RSV “He endured their manners,” DOUAY and “endured their behavior.” AMPLIFIED
Several versions present the idea of Divine care and gentleness: “as a nursing-father bare He them,” ASV “He took care of them,” CJB “He nursed them,” DARBY “He fed them,” MRD “cared for them,” NIB “nursed them,” LIVING “was patient with them,” IE and “like a fatherly nurse He cared for them in the wilderness.” AMPLIFIED Referring to this translation, the NIV provides the following footnote: “Some manuscripts <and cared for them>.”
The period of forty years refers to the wandering of the Israelites in the wilderness. Stephen said of this same period, “And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands. Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness?” (Acts 7:41-42). Of that period Moses said, “Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice . . . And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness . . . Remember, and forget not, how thou provokedst the LORD thy God to wrath in the wilderness: from the day that thou didst depart out of the land of Egypt, until ye came unto this place, ye have been rebellious against the LORD” (Num 14:22,22; Deut 9:7).
Other writers spoke after the same manner: “Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways” (Psa 95:10).
There is no question concerning the Lord caring for the people while they journeyed through the wilderness, providing their needs. “Yet Thou in Thy manifold mercies forsookest them not in the wilderness . . . ” (Neh 9:19). However, that is not the thrust of this passage. While some manuscripts may support this reading, both the historical accounts and the doctrine of Scripture suggest God’s endurance of their provocative ways. In fact, the book of Hebrews makes a point of their manners, which were endured for the forty years, finally excluded them from the promised land (Heb 3:16-4:2). While God’s care for them was evident, the point made in the apostles’ doctrine is to take due note of their manners, avoiding such miserable responses to God (1 Cor 10:1-11). We are taught that we are no to emulate their wilderness manners (1 Cor 10:1-11).
GOD DESTROYED SEVEN NATIONS, AND DIVIDED THEIR LAND
“ 19 And when He had destroyed seven nations in the land of Chanaan, He divided their land to them by lot.”
Take note that thus far Paul is accenting what the Lord has done.
➪ The Lord was “the God of this people.”
➪ God chose the fathers.
➪ God exalted the people.
➪ God brought them out of Egypt with a high hand.
➪ God suffered their manners for forty years.
Now he will refer to two more things that God did. All of this will firmly establish that no one can ignore the working of the Lord with impunity. Whatever views a person or group may have about the longsuffering of God, His gentleness and kindness, and His unwillingness for anyone to perish, when God works in a persons behalf, He will not allow it to be perpetually ignored.
Something to Notice
Here is something important to notice. Throughout the book of Acts, preaching began with the proclamation of what the Lord had done. This is true of all of the messages covered thus far.
➪ Peter on the day of Pentecost (Acts 2:l4-36).
➪ Peter before the religious rulers (Acts 4:8-12).
➪ Stephen before the Jewish council (Acts 7:2-52).;
➪ Philip before the Ethiopian eunuch (Acts 8:30-35).
➪ Peter at the house of Cornelius (Acts 10:34-43).
➪ Paul in the synagogue of Antioch of Pisidia (Acts 13:18-41).
There is such remarkable consistency in this matter that it startling to consider how it has escaped anyone’s attention. Holy men started by peoclaiming what the Lord had done. They then declared the implications of those works, and followed by applying them to their audience. This is precisely what Paul is doing in our text.
Why Is This Rare Today?
Why is this approach so rare in our day. Without being unduly distracted, this is owing to a very fundamental ignorance of what God has actually done throughout history. There are vast segments of Scripture that are like portions men have hidden in the back part of a museum. Yet, in many of these very sections there are revelations of the Person, purpose, and manners of the God of heaven. Our text provides us with an excellent example of this. However, even though such things may appear very apparent to those who have an acquaintance with Divine manners, they are hidden to those who have embraced sectarian and institutionalized interests. For this reason I am going to extend myself to emphasize Paul’s stress on the workings of the Lord.
WHEN HE HAD DESTROYED SEVEN NATIONS
“And when He had destroyed seven nations in the land of Chanaan ...” Other versions read, “He overthrew seven nations,” NIV “put to destruction seven nations,” BBE and “extirpated seven nations.” MRD
The seven nations are identified in Deuteronomy 7:1: “the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites” (Deu 7:1). Each one of these nations was larger than Israel, to say nothing of them in the aggregate. They are described as “seven nations greater and mightier than thou” (Deut 7:1).
According to appearance, it was Israel that engaged in an initiative to drive the heathen nations out of the land God had given to them. God told them to “possess the land” (Deut 1:8,21; Josh 1:11). He told them to “drive out all the inhabitants of the land” (Num 33:62). Israel fought, (Josh 10:36), and they subdued the land (Josh 18:1). When they were slack to possess the land, Joshua challenged them: “How long are ye slack to go to possess the land, which the LORD God of your fathers hath given you?” (Josh 18:3).
However, when it got down to the root cause for the expulsion of the nations, it was actually God who drove them out and destroyed them. Repeatedly the Word of God makes a point of this.
➪ Moses told the people God would bring them into the land and “cast out many nations” before them (Deut 7:1; 4:38; ).
➪ After Israel came into the under Joshua, God told them, “And ye went over Jordan, and came unto Jericho: and the men of Jericho fought against you, the Amorites, and the Perizzites, and the Canaanites, and the Hittites, and the Girgashites, the Hivites, and the Jebusites; and I delivered them into your hand” (Josh 24:11).
➪ Jehosaphat confessed, “Art not thou our God, who didst drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever?” (2 Chron 20:7).
➪ In Nehemiah’s day the people confessed, “So the children went in and possessed the land, and Thou subduedst before them the inhabitants of the land, the Canaanites, and gavest them into their hands, with their kings, and the people of the land, that they might do with them as they would” (Neh 9:24).
➪ The Psalmist exclaimed, “He cast out the heathen also before them, and divided them an inheritance by line, and made the tribes of Israel to dwell in their tents” (Psa 78:55).
➪ Stephen said, “Which also our fathers that came after brought in with Jesus [Joshua] into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David” (Acts 7:45).
Little by Little
In accordance with the promise of the Lord, the inhabitants were driven out “little by little,” giving the people time to increase, and thus fill the land. The people were told that God would not drive out the inhabitants in a single year, for there were not enough Israelites to fully occupy the land. If the land was emptied too quickly, wild beasts would fill the land, becoming foes and hindrances to the people. Therefore God said, “I will not drive them out from before thee in one year; lest the land become desolate, and the beast of the field multiply against thee. By little and little I will drive them out from before thee, until thou be increased, and inherit the land” (Ex 23:30).
A Divine Manner Seen
Although there are a few exceptions to this rule, God generally uses means to accomplish His deliverance. In the case of Israel driving out the nations, He did it through their efforts, empowering them and giving them wisdom. Often they had to use the sword, gathering together and going forth under a commander (Josh 10:29). In the beginning, they walked around Jericho, and its walls fell down – yet they had to gird on their swords, enter into the city, and subdue it (Josh 6:20).
God still works in this manner, calling upon His people to do the impossible, then giving them the power to do it.
Another One of God’s Ways
Also, another “way” of God is made known in the manner in which they occupied the land – “little by little.” Until teach tribe increased to the point where they could occupy the land, enemies remained in it. So it is in the life of faith. There are lingering remnants of of sin, called “the old man,” that remain in the believer. The size and power of this remnant is directly proportionate to the degree to which individuals are living unto the Lord, having yielded their members to Him as instruments of righteousness, Those who are not advancing in their spiritual maturity will not be able to gain dominance over their “old man,” putting him off, as they are enjoined to do (Eph 4:22; Col 3:9).
I do not believe this is generally known within the modern church. The fact that there are so many recovery programs in place is sufficient confirmation of this observation. When professing believers have unusual difficulty expelling sin from their lives, it is because they are not living wholly for the Lord. Just as with Israel possessing the promised land, until they can occupy the area of life in which the propensity to sin is particularly strong, they will not be able to thoroughly “put off the old man.”
HE DIVIDED THEIR LAND
“He divided their land to them by lot.” Other versions read, “He distributed their land by allotment,” NKJV “He distributed their land as an inheritance,” NASB “He gave their land to His people as an inheritance,” NIV and “He gave them [the Hebrews] their land as an inheritance [distributing it to them by lot.” AMPLIFIED
Because the land of Canaan was actually God’s land, He took it from the nations that were possessing it when Israel arrived, and gave it to them. This was by Divine intention. However, all of its inhabitants did not simply leave, and Israel march in and take the land for themselves. The land was given to them “by lot,” with each of the tribes receiving a portion of it appropriate to their size. They were then responsible for driving out the inhabitants of their section of land.
The method of division is specified –namely, “by lot” – was ordered through Moses a considerable time before he died: “And the LORD spake unto Moses, saying, Unto these the land shall be divided for an inheritance according to the number of names. To many thou shalt give the more inheritance, and to few thou shalt give the less inheritance: to every one shall his inheritance be given according to those that were numbered of him. Notwithstanding the land shall be divided by lot: according to the names of the tribes of their fathers they shall inherit. According to the lot shall the possession thereof be divided between many and few” (Num 26:53-56). The specific borders of the land were also specified (Num 34:1-12).
This was faithfully carried out by Joshua, confirming the faithfulness of this good man. Joshua 14:1-3: “And these are the countries which the children of Israel inherited in the land of Canaan, which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel, distributed for inheritance to them. By lot was their inheritance, as the LORD commanded by the hand of Moses, for the nine tribes, and for the half tribe. For Moses had given the inheritance of two tribes and an half tribe on the other side Jordan: but unto the Levites he gave none inheritance among them. (Josh 14:3) For the children of Joseph were two tribes, Manasseh and Ephraim: therefore they gave no part unto the Levites in the land, save cities to dwell in, with their suburbs for their cattle and for their substance. As the LORD commanded Moses, so the children of Israel did, and they divided the land” (Josh 14:1-5).
In conformity with the word of God through Moses (Num 34:13-14), and by Joshua, the tribes of Reuben and Gad were the ones who received their inheritance on the other side of Jordan, and not in Canaan itself. “With whom the Reubenites and the Gadites have received their inheritance, which Moses gave them, beyond Jordan eastward, even as Moses the servant of the LORD gave them” (Josh 13:8). The determination made through Moses is specified in Numbers 32:22: “And Moses gave unto them, even to the children of Gad, and to the children of Reuben, and unto half the tribe of Manasseh the son of Joseph, the kingdom of Sihon king of the Amorites, and the kingdom of Og king of Bashan, the land, with the cities thereof in the coasts, even the cities of the country round about.”
This record of the distribution of the land is recorded in Joshua 14:5-19:51 – 185 verses, Yet, Paul passes over this with a single sentence. This is because the people were familiar with their Scriptures, how their nation had arisen, and the working of the Lord throughout the entire process. Had they not been familiar with this history, he would have explained the matter more fully.
A Difficulty of Our Time
One of the chief difficulties with preaching in our time is the lack of Scriptural knowledge that exists in the churches. There is hardly any aspect of God’s great salvation that does not require extensive explanation. This makes spiritual growth more difficult, because the people can rarely draw profitable conclusions from what is preached. They have difficulty seeing the scope of the Lord’s working because they are largely ignorant of what He has done. Unprofitable ministers are content to tell the people God loves them and wants to do them good. Yet, they have not expounded the great realities that comprise salvation – which exposition is essential because of the ignorance of the people. It is not possible for hearers to profit when men simply refer to what the Lord has done, if those realities are not actually known among the hearers. For example, simply saying Christ died is not sufficient if men do not know why He died – that would be like Paul referring to the possession of Canaan among an uninformed Gentile audience as he did to informed Jews in this text.
The present condition of the church has been in place for such a lengthy period of time that the very foundations of the faith no longer exist in the mind and conscience of the people. Therefore, the circumstance of which David warned has come to pass: “If the foundations be destroyed, what can the righteous do?” (Psa 11:3). In my judgment, it would be good to call a cessation to most, if not all, problem resolution, until such time as the foundations have again been established in the thinking of the people. That condition would probably bring about a resolution to the difficulties that are hindering the ignorant and the unlearned.
I understand that this would dissolve many careers and organizations. However, they have been imposed upon the church by men, and need to go.
GOD GAVE THEM JUDGES
“ 20 And after that He gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet.” Other versions read, “ . . . all of which took about four hundred and fifty years. And after these things He gave them judges until Samuel the prophet,” NASB and “All this took about 450 years. "After this, God gave them judges until the time of Samuel the prophet.” NIV
This has proved to be a thorny passage for some. Reasoning upon a statement made in First Kings, some say the 450 years is from the deliverance of Israel out of Egypt until David’s expulsion of the Jebusites from the strongholds of Zion (2 Sam 5:6-8). Most commentators reject the idea that the judges covered a period of 450 years, for adding up the specified durations of their rules only comes to 339. However, during that time, the Israelites were also delivered over to their enemies several times, which years are not included in the years during which the judges ruled. The following table provides a satisfactory explanation.
Thus, the period from the time of the judges until Samuel can be properly calculated to be 450 years. I do not wish to make an issue out of this – only to show that there is a sound basis for the way the text is stated.
The point to be seen is that the judges were given to the people by God. They were not the result of human ingenuity. It is also essential to see the kind of rulers that were established in the land: JUDGES. These were men of wisdom and discretion, as well as military leaders when required.
This was the kind of role Moses fulfilled during the forty years Israel wandered in the wilderness (Ex 18:13). When the burden became too heavy for him, the Lord took some of the spirit that was upon Moses, and placed it upon seventy holy men, appointed them to also be judges among the people (Num 11:16-25). Issues requiring a holy decision were then brought to the judges who had been given some of the spirit that was on Moses (Ex 21:6,22). Moses also charged these men to “judge righteously” (Deut 1:16).
Now, after entering into Canaan, God gave the people special judges. Their role was not merely to settle disputes among the people, but to direct them in the ways of the Lord. They stemmed the spread of iniquity and maintained peace. They also initiated military exploits that were required.
Behold the priority of sound judgment and righteousness. God did not raise up leaders to be tyrants over the people. He did not institute an office intended to provide personal advantages for the ruler. The role of the judges had to do with the relation of the people to God Himself. They were required to be godly, exercise sound judgment, and see to it that the will of the Lord was done. That is Divinely sanctioned leadership, and it is still required among the people of God.
GOD GAVE ISRAEL A KING
“ 21 And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years.”
Paul is confirming the sovereignty of God and the fundamental corruption of the people. Even though He frequently intervened in the affairs of the people, showing them great kindness, yet they pursued their own wicked ways, thus confirming that they were dominated by sin, even though they had been given every conceivable advantage.
THEY DESIRED A KING
“And afterward they desired a king . . .” Other versions read, “they asked for a king,” NKJV “their request for a king,” BBE “the people demanded a king,” GWN “they asked for themselves a king,” MRD and “begged for a king.” NLT
God had established His power and faithfulness to these people. He brought them out of the land of Egypt, giving them favor in the eyes of the Egyptians. He brought them through the Red Sea on dry land, and destroyed the hosts of the Egyptians before their very eyes. He gave them miraculous bread every day, and brought a mighty river out of a rock. He kept their shoes and clothing from wear and tear as they journeyed through the wilderness. He subdued their enemies. He enabled them to take Jericho, and possess the promised land. He gave them judges who led then in victory over their foes, and delivered to them the word of the Lord that was appropriate for their situation. Surely they will be thankful for such favor, never before vouchsafed to any nation under the heavens!
Alas, however, when the last judge, Samuel, grew old, and they felt that his sons were not an adequate replacement for him, they came to Samuel with a petition. “Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations” (1 Sam 8:5). God had actually separated them, redeeming them “from Egypt, and from the nations and their gods” (2 Sam 7:23).
For those with no heart for the Lord, this might have seemed like a reasonable request – but it was not. In fact, it greatly “displeased Samuel, when they said, Give us a king to judge us.” As a consequence “Samuel prayed unto the Lord” (2 Sam13:6).
Like God did in the wilderness when He gave the people quail, then slew them when they ate the meat (Num 11:33), He would grant the people the desires of their heart. He will not do this because it is good for them, or because it is the best thing to do. Here is how the Lord answered the lamenting Samuel. “And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected Me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken Me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and show them the manner of the king that shall reign over them” (1 Sam 8:7-9).
It is still true that when religious people insist on having leaders like those who are of the world, it is because they have rejected the rule of God. There really is no way to sugarcoat this. If it is true that we are “complete” in Christ (Col 2:10), then seeking spiritual advantages and resources elsewhere constitute a rejection of the Lord.
GOD GAVE THEM SAUL
“ . . . and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years.”
The people asked Samuel to give them a king, but God is the one him. The procedures God used are quite revealing. He told Samuel, “Tomorrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over my people Israel, that he may save My people out of the hand of the Philistines: for I have looked upon My people, because their cry is come unto me” (1 Sam 9:16). Not only did God bring Saul to Samuel, he did so in order to deliver His people from the Philistines – not merely to satisfy their thirst for a king. When Samuel saw Saul the Lord said to him, “Behold the man whom I spake to thee of! this same shall reign over My people” (1 Sam 9:17). In due time, and at an appointed place, “Samuel took a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because the LORD hath anointed thee to be captain over His inheritance?” (1 Sam 10:1).
Later Samuel told Saul that God had chosen him when he was small in his own estimation: “When thou wast little in thine own sight, wast thou not made the head of the tribes of Israel, and the LORD anointed thee king over Israel?” (1 Sam 15:17). Alas, even though God made Saul king, He also removed him from that position.
GOD REMOVED SAUL AND RAISED UP DAVID
“ 22 And when He had removed him, He raised up unto them David to be their king; to whom also He gave testimony, and said, I have found David the son of Jesse, a man after Mine own heart, which shall fulfil all My will.”
Paul is working his way to the Lord Jesus Christ. He does not allow himself to be distracted by the many details associated with what he has said. He can do this because the people already have a knowledge of them. However, he is going to assist them in seeing that God was behind all of these things, and that He was fulfilling what He had already determined.
GOD REMOVED SAUL
“And when He had removed him . . .” Other versions read, “put him on one side,” BBE “taken him away,” GENEVA “deposed him,” NJB and “put him down.” WEB
The removal of king Saul was accomplished by God, with several things taking place. The removal was done justly, and for good cause, because Saul had refused to obey the Lord. The Lord had sent Saul on a mission to “utterly destroy the sinners the Amalekites, and fight against them until they be consumed” (1 Sam 15:18). This was mandated because God remembered “that which Amalek did to Israel, how he laid wait for him in the way, when he came up from Egypt” (1 Sam 15:2). However, Saul did not do this. It is written, “But Saul and the people spared Agag, and the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, and would not utterly destroy them: but every thing that was vile and refuse, that they destroyed utterly” (1 Sam 15:9). Therefore God set out to remove him from the very office into which He had placed him.
➪ It repented the Lord that He had set up Saul to be king (1 Sam 15:11).
➪ Because Saul rejected the word of the Lord, the Lord rejected him from being king over Israel (1 Sam 15:25).
➪ God tore the kingdom from Saul and gave it to his neighbor, who was David, who was better than him (1 Sam 15:28).
➪ Although Samuel mourned over Saul, he never again spoke to him until the day of his death (1 Sam 15:35).
➪ The Spirit of the Lord departed from Saul (1 Sam 16:14).
➪ An evil spirit from the Lord came upon him (1 Sam 16:14).
➪ In a battle with the Philistines, Saul was “sorely wounded” (1 Sam 31:3).
➪ Saul committed suicide (1 Sam 31:4).
From his disobedience concerning the Amalekites until his death spanned a period of approximately twenty-five years. Yet, it is briefly comprehended in the word, “He removed him.” It ought to be apparent, that once a person is rejected by God, nothing else is of any consequence. It is no wonder that the people of God are admonished, “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” (2 Cor 13:5).
Why Did God Choose Saul in the First Place?
Some might wonder why God chose Saul in the first place. Did He make a mistake in doing to? Of course, such questions are foolish, and ought not to be entertained for a moment. We are told why He chose Saul – that he may save My people out of the hand of the Philistines” (1 Sam 9:16). Having fulfilled that mission, he fell and was rejected.
HE RAISED UP DAVID
“ . . . He raised up unto them David to be their king. . . ” Other versions read, “He raised up for them David,” NKJV “He made David their king,” NIV “replaced him (Saul) with David,” NLT and “set up David to be their king.” TNT
This also was a process that extended over a period of time.
➪ As soon as Saul was rejected, God told Samuel he had chosen one of the sons of Jesse the Bethlehemite (1 Sam 16:1).
➪ Samuel anointed David in the house of Jesse (1 Sam 16:13a).
➪ The Spirit of the Lord came upon David from that day forward (1 Sam 16:13b).
➪ David became noted for his military exploits (1 Sam 18:7).
David remained a king incognito for twenty-five years, finally assuming the throne after the death of Saul (2 Sam 2:4). Yet, that period of time is covered by the words, “He raised up David to be their king.”
It ought to be apparent that the people of God should not get caught up in the details of life. They should be compelled by fundamental things, not incidentals.
A MAN AFTER MINE OWN HEART
“ . . . to whom also He gave testimony, and said I have found David the son of Jesse, a man after Mine own heart, which shall fulfil all My will.” Other versions read, “a man dear to My heart,” BBE “a man according to My own heart,” DOUAY and “the man I like.” IE
What does God mean by “a man after Mine own heart”? First, it means that God does not view every person alike – not even those in a chosen nation, and in covenant with Him. If the love of God was indiscriminate, such a statement could not be made.
A person that is especially dear to God is identified in Scripture. The Lord speaks of such individuals, and our text states that David was such a person.
➪ THOSE WHO TREMBLE AT HIS WORD. “For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word” (Isa 66:2).
➪ THOSE WITH HUMBLE AND CONTRITE HEARTS.“For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isa 57:15).
➪ THE MEEK. “The spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek . . .” (Isa 61:1).
➪ BROKEN HEART AND CONTRITE SPIRIT.“The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit” (Psa 34:18). “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise” (Psa 51:17).
➪ THE LOWLY. “Though the LORD be high, yet hath he respect unto the lowly . . .” (Psa 138:6).
➪ THOSE WHO SIGH AND CRY BECAUSE OF SURROUNDING ABOMINATIONS. “And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof” (Ezek 9:4).
Briefly stated, the person who is after God’s own heart is one who is tender toward Him, sensitive of His will, and discontent with any shortcomings. It is a person who laments personal sin, never seeking to justify it. It is the person who is instant in his response to God, not tarrying to obey or slow to discern.
The Lord described David as a man who “shall fulfill all My will.” Other versions read, “will do everything I want him to do,” NIV “will carry out my wishes,” NRSV “will do all things that I will,” GENEVA “will carry out my every wish,” NAB “will perform my entire will,” NJB and “who will do all My will and carry out My program fully.” AMPLIFIED
This description is reminiscent of what the Lord said about Abraham: “For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him”(Gen 18:19).
In both cases, the men were enabled by God to fulfill His will. However, that was not the point of emphasis. It was rather that Abraham and David were men who could be directed by God. Their hearts were tender, and they were not like the horse and mule “Which have no understanding, Which must be harnessed with bit and bridle, Else they will not come near you” NKJV (Psa 32:9).
These days, this kind of teaching is not common – but it is sorely needed. There are many people in whom God is not working simply because their hearts are hard, and they are dominated by unbelief. I understand that this circumstance can be corrected, but it will require sensitivity on their part for this to happen.
FINAL THOUGHT
I want to again draw attention to the way in which Paul is accenting the working of the Lord. From the beginning of Paul’s message through this verse, the following is what the Lord is declared to have done. All of these things are affirmed in the power of the Spirit.
➪ The Lord was “the God of this people.”
➪ God chose the fathers.
➪ God exalted the people.
➪ God brought them out of Egypt with a high hand.
➪ God suffered their manners for forty years.
➪ God destroyed seven nations in the land of Canaan.
➪ God divided the land to Israel by lot.
➪ God gave them judges.
➪ God gave them Saul to be to be their king for forty years,
➪ God removed Saul from being king.
➪ God raised up David to be their king.
GOD RAISED UP A SAVIOR FOR ISRAEL
“ 23 Of this man's seed hath God according to His promise raised unto Israel a Savior, Jesus.” Other versions read, “from the offspring of this man,” NASB “From this man’s descendants,” NIV and “Of this man’s posterity.” NRSV
Now we come to the central point of Paul’s message – the Person of Jesus Christ. While the birth of Jesus is traced back to Abraham (Gal 3:16), and ultimately to Eve (Gal 3:15), the exalted and Kingly Christ is traced back to David (Acts 2:30,34-36; 2 Tim 2:6). Jesus is the real point! He is the reason for Abraham, Isaac, and Jacob. He is the reason for Israel. He is the reason for David. These were all appointed vehicles through whom the Savior would come. The promises made to them were in order that the Christ might be recognized when He came.
During the time of Moses, God gave Israel a lawgiver. Later He gave them judges, and then kings. But those leaders were not the point. They were rather a preparation for the point. The real need of humanity was not a lawgiver. It was not a military captain, or a discreet judge. The need was not a mighty king, or a charismatic leader. What the race of Adam needed was a Savior, and that is what God ultimately raised up. Every involvement of God with men up to that point was preparatory for the Savior. It was designed to confirm the need of a Savior, and the nature of the One God would provide.
The Savior, Jesus Christ, was raised up according to God’s promise. If they were not being directed by the Scriptures, this was not the kind of Savior men would expect. Even today, where there is a fundamental ignorance of the Word of God in general, and the promises of God in particular, it is not possible for men to have a lucid conception of a Savior sent from God. Blessed is the person who sees this, and shapes his life around it.
CONCLUSION
Paul’s message in the Antioch synagogue is a display of spiritual understanding. In it, God is seen as the principle Person, and Christ as the One to carry out His objective of salvation. The world is seen as a stage on which the drama of redemption is being brought to its appointed conclusion. All of those who are involved in this purpose have been chosen by God, and He is the One who works in them. However, because this purpose is being worked out in a moral arena, amidst competing influences, man’s involvement must not be taken for granted. Already Paul has cited Saul as an example of one chosen by God, yet rejected because he failed to yield to Him. This kind of exposition will continue, ensuring that any person toward whom God shows favor is expected to be sensitive and responsive to that favor.