The Book of Acts
Lesson Number 72
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.
TROUBLE IN THESSALONICA
17:1 “Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: 2 And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, 3 Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ. 4 And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few. 5 But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people. 6 And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also; 7 Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus. 8 And they troubled the people and the rulers of the city, when they heard these things. 9 And when they had taken security of Jason, and of the other, they let them go. 10 And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews. 11 These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. 12 Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few. 13 But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people. 14 And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still. 15 And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed.” (Acts 17:1-15)
INTRODUCTION
A BRIEF SUMMARY OF THE TEXT
Having completed their initial mission to Philippi, Paul and company now move to another region, maintaining their focus on the mission to preach the Gospel to the region of Macedonia. As was their custom, they headed for the synagogue of the region, and commenced powerfully preaching Christ. Just as in other regions, certain of the Jews objected to their message, being moved with envy. Launching a campaign against Paul and Silas, their plans are frustrated because these Jews cannot find God’s messengers. The brethren immediately sent Paul and Silas away by night. Coming to Berea, they again entered into the synagogue. This time, however, they encountered Jews of more nobility. They examined what Paul and Silas were preaching, searching the Scriptures to see if what they were saying was really true. As a result, many of them believed. Upon hearing of this, the Jews from Thessalonica came, and again stirred up trouble.
RECORDED RESPONSES
To this point – a period covering approximately 30 years – there have been a variety of responses to the preaching of the Gospel. These reactions reveal the nature of the Gospel, as well as the nature of men. They confirm the power of the Gospel, which is the means used to reveal the nature of men as well as the intention of the Gospel of Christ. While you are no doubt familiar with these varied reactions, it is good to peruse them in the form of a cluster. In so doing the magnitude of what is made known in them becomes more evident.
➪ PENTECOST (2:14-38). Those who gladly received the Word were baptized, and 3,000 were added.
➪ IN THE TEMPLE (3:1-4:4). The Jewish authorities were provoked to anger and opposed them. Also, above 5,000 men believed at that time.
➪ BEFORE THE COUNCIL (4:5-21). The word is rejected and Peter and John are threatened.
➪ IN THE TEMPLE (5:21-25). No response recorded.
➪ BEFORE THE COUNCIL. (5:26-40). The word is rejected, the apostles are beaten, commanded to cease speaking in Jesus’ name, and released.
➪ STEPHEN IN THE SYNAGOGUE (6:9-13). The people disputed with him. But could not resist his wisdom.
➪ STEPHEN BEFORE THE COUNCIL (7:3-59). His word was rejected, and he was stoned to death.
➪ PHILIP TO SAMARIA (8:5-13). The whole city believed and were baptized.
➪ PHILIP TO THE ETHIOPIAN EUNUCH (8:26-39). The eunuch believed and was baptized.
➪ PHILIP PREACHING FROM AZOTUS TO CAESAREA (8;40). No record of the response.
➪ SAUL IN THE SYNAGOGUE (9:20-23). Those who heard him were amazed, he confounded the Jews, and they took counsel to kill him.
➪ SAUL IN JERUSALEM (9:29).His word was rejected, and the Grecians went about to slay him.
➪ PETER TO CORNELIUS AND HIS HOUSE (10:34-48). The hearers believed, received the Holy Spirit, and were baptized.
➪ THE PREACHING OF THOSE SCATTERED BY THE PERSECUTION THAT AROSE OVER STEPHEN (8:4; 11:19-21). A great number believed and turned to the Lord.
➪ PAUL AND BARNABAS IN THE SYNAGOGUE OF SALAMIS (13:5). No response is recorded.
➪ PAUL AND BARNABAS TO A GOVERNOR (13:7-12). The governor believed, being astonished at the doctrine of the Lord.
➪ PAUL IN ANTIOCH OF PISIDIA (13:16-52). The Gentiles asked to hear more, and were persuaded to continue in the grace of God. The unbelieving Jews rose up against them, and expelled them from their coasts.
➪ PAUL AND BARNABAS IN A SYNAGOGUE IN ICONIUM (14:1-5). A great multitude of Jews and Greeks believed, and the unbelieving Jews stirred up the Gentiles against Paul and Barnabas, making an attempt to have them stoned
➪ PAUL AND BARNABAS IN THE REGION OF LYCAONIA (14:6-19). The people think Paul and Barnabas are gods come down to earth, attempt to offer sacrifice to them, and Paul and Barnabas scarcely restrain them from doing so. Certain Jews came down and stoned Paul.
➪ PAUL AND BARNABAS IN DERBE (14:20-21). No response is recorded.
➪ PAUL AND BARNABAS IN PERGA (15:25). No response is recorded.
➪ PAUL AND SILAS TO SOME WOMEN IN PHILIPPI (16:13-15). The Lord opened Lydia’s heart so she can attend to the word, she and her household believe, and Paul and Silas are welcomed into Lydia’s home.
➪ PAUL AND SILAS TO THE PHILIPPIAN JAILER (16:31-34). The jailer is baptized, believing in God with all of his house.
Notice the divergence of the recorded responses – from hostility to the glad reception of the truth..
➪ Gladly received the word and were baptized.
➪ Opposition commenced.
➪ Many believed.
➪ Speakers threatened.
➪ Speakers beaten.
➪ Hearers dispute against what is said.
➪ People believed and are baptized.
➪ Hearers confounded and take counsel to kill the speaker.
➪ Hearers believe, receive the Spirit, and are baptized.
➪ A great number believe and turn to the Lord.
➪ The hearer believes. Being astonished at the doctrine heard.
➪ Hearers want to hear more.
➪ Some reject the word and expel the hearers from their coasts.
➪ Some hearers take counsel to stone the speakers.
➪ The hearers think the gods have come to visit them, and attempt to sacrifice to the speakers.
➪ The heart of the hearer is opened by God, and she and her household are baptized.
➪ A jailer washes the wounds of the speakers in his charge (bringing forth fruits meet for repentance), and is baptized, believing in God with all of his house.
It was the Gospel itself that produced these varied responses. All of the contradictory reactions were expressed under the influence of unbelief and the wicked one: opposing, disputing, threatening, beating, stoning, removing from their environment, and assigning the power of the speakers to their own false gods. All of the favorable responses were expressed under the influence of faith and the Spirit of God: gladly receiving, being baptized, believing, turning to the Lord, being impressed with the doctrine, wanting to hear more, bringing forth fruits meet for repentance, and believing in God.
In addition to these occasions, there are a number of instances where preachers and teachers ministered to the saints edifying, comforting, and admonishing them (9:32; 11:26; 14:22,28; 15:3,4,32,41; 16:5,40).
SOMETHING TO BE SEEN
It seems to me that these reports are recorded in a manner that is intended to discourage the development of systems and stereotyped routines. At the same time, there is an evident accent on essential responses: i.e. receiving the Word, believing, turning to the Lord, and being baptized. However, none of these responses were the result of hearing a specified routine declared. Rather, they were the calculated effects of the Gospel, the working of the Lord, and the administration of the Holy Spirit. There were commands delivered (Acts 2:38; 3:19; 10:48; 16:31), but they were all within the framework of the Gospel of Christ, and the manifested interest of the hearers. In other words, men must learn to rely upon the Lord to produce valid responses through His Word and the Spirit. Those responses will not vary from person to person, but will be characterized by a certain consistency that brings glory to God. They will manifest a manner that will not make for confusion, but will rather reflect the mind of the Lord.
THEY CAME TO THESSALONICA
17:1 “Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews.” Other versions read, “traveled through,” NASB “gone through,” BBE “journeyed through,” CSB and “took the road through.” NAB
The idea is that Paul and company did not linger in the cities of Amphipolis and Apollonia. They were not their destination. Rather, the road on which they were traveling led through these locations. In his Word Pictures, A.T. Robertson observes, “They took the Egnatian Way, one of the great Roman roads from Byzantium to Dyrrachium (over 500 miles long) on the Adriatic Sea, opposite Brundisium and so an extension of the Appian Way.”
The trip to their intended destination was one of 75-85 miles – probably on foot. This would have made the journey one of approximately three-to-four days. A day’s journey is estimated to have been 20-25 miles by foot. References to “a day’s journey” are found in the following texts: Num 11;31; 1 Kgs 19:4; Jonah 3:4; Lk 2:44. A “sabbath day’s journey” is estimated to have been a little under one mile (Acts 1:12).
Once again, we see the relative absence of convenience in carrying out the work of the Lord. Whatever was required was simply done, whether it involved sailing across a body of water, or walking an extensive distance. Of course, this was also the manner of Jesus Himself, who moved about from place to place, covering an area approximately 150 miles from east to west, and 170 miles from north to south..
Yet, both Jesus and Paul took advantage of the conveniences available at the time. Jesus often took a boat and sailed across the sea of Galilee, rather than walking around it (Matt 8:23; 9:1; 14:13,32-33; 15:39). Paul apparently did not travel through the wastelands when it was not necessary, but took advantage of one of the great Roman roads available to him. The point is that when a person is devoted to the work of the Lord, that determination will move the person to do whatever is necessary to accomplish the work of God. As simplistic as that may appear, there are many souls who have not yet experienced such devotion.
Amphipolis was about thirty-two miles from Philippi, and three miles from the Aegean Sea, Apolloni was about thirty-two miles from Amphipolis. It is possible that they spent the nights in these cities, either traveling aggressively for one day between each of them, or two shorter days. I suspect the former is the way they traveled. It does not appear that a synagogue existed in either of these cities.
THEY ARRIVE AT THESSALONICA
“ . . . they came to Thessalonica, where was a synagogue of the Jews.”
I assume from this statement that there was not a synagogue of the Jews in Amphipolis and Apolloni.
Although I have noted this in previous lessons, I want to again draw attention to how the Gospel was spread during those early days. Being moved along by the Holy Spirit, Paul first sought to establish the Gospel within the Jewish community – even though this was met with considerable resistance.
There are numerous accounts of Paul ministering in Jewish synagogues.
➪ IN DAMASCUS (Acts 9:20).
➪ IN SALAMIS (Acts 13:5).
➪ IN ANTIOCH OF PISIDIA (Acts 13:14).
➪ IN ICONIUM (Acts 14:1).
➪ IN THESSALONICA (Acts 17:1).
➪ IN BEREA (Acts 17:10).
➪ IN ATHENS (Acts 17:17).
➪ IN CORINTH (Acts 18:4).
➪ IN EPHESUS (Acts 18:19; 19:8).
Inquiring Gentiles are also reported as being in the various synagogues, and they were generally receptive to the Gospel (Acts 13:42,48; 14:1; 17:4,12; 18:4).
Additionally, those who had believed on Christ were often found in the synagogues. In fact, when Saul of Tarsus launched a campaign against the disciples of Jesus, he looked for them in the synagogues (Act 9:2; 22:19; 26:11).
Thus we see some of the involvements in the Law being a “schoolmaster, to bring us to Christ, that we might be justified by faith” (Gal 3:24-26). The Law not only did this by defining and convicting of sin, but by also identifying the kind of Savior that would deliver men from sin. The Scriptures were central in the synagogues, and this made for more productive preaching. For example, such things as the resurrection of the dead would not be considered strange there, where the people were regularly exposed to Scripture.
However, in the heathen environment, where philosophy tended to dominate, the resurrection of the dead was something with which the people were not acquainted (Acts 17:18,32).
PAUL WENT INTO THE SYNAGOGUE ON THE SABBATH
“ 2 And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, 3 Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.”
As we consider Paul’s activities, we will learn much about him. First, we will see the message that was burning in his heart. He does not come as a consultant, or as one who can set everything in order. He is a proclaimer – one who has a message. Second, he gravitates to the place where some preparatory work has already been done – for the message of the Gospel presumes some knowledge on the part of the hearers. Third, he places a high priority on the Scriptures themselves, for they reveal things that cannot be gathered from any other source.
The synagogue provided an excellent environment in which to preach the Gospel. In his expressions concerning Jewish customs, Alfred Edersheim writes the following. “However, the chief element in synagogue worship -- its central factor -- was not ceremonial or display but something which was of vital importance to the shaping of the subsequent life of the local churches upon which the synagogue was so influential. . . . That element was the reading and exposition of Scripture. Worship in the Early Church involved "Word-of-God" services. Ralph Martin very appropriately called the reading and exposition of Scripture ‘the center of gravity of the synagogue's service, with the blessings and prayers gathered around it.’ . . . The great historian J. Robert Teringo wrote, ‘The fixed order of service began, after the customary greeting, with a prayer while the people remained standing facing the sacred Torah scroll. The reading of the law of Moses was next. The Torah scroll was taken from the chest and placed before a reader who read in the ancient Hebrew tongue and immediately translated it into Aramaic, the language of those days. A commentary was always added to this reading. Next, a portion was read from the books of the prophets and, again, immediately translated verse by verse. After a closing prayer, the service was concluded.’” SKETCHES OF JEWISH SOCIAL LIFE, CHAPTER 17
It is especially important to note these manners, developed by a people who were cultured by God Himself. While the Jews were by no means an ideal people, they were a chosen people. They provide us with what an emphasis upon God produces among the people. Although it may have degenerated into an inordinate attachment to the traditions of men, the manners still manifest the impact of a revealed religion. By its very nature, a revealed religion focuses on what has been revealed – and that is always a word.
AS HIS MANNER WAS
“And Paul, as his manner was, went in unto them . . .” Other versions read, “as his custom was,” NKJV “according to Paul’s custom,“ NASB “as he generally did,” BBE “according to his usual practice,” CJB “as usual,” GWN and “As he customarily did.” NET
Here we are exposed to the direction of Paul’s life, and how it impacted his actions. While the emphasis of the commandment to keep the Sabbath was placed on resting and not working (Ex 20:10; 31:14-15; 35:2; Deut 5:14), that was not the stress of Paul. He saw that the intention of refraining from work was to apply oneself to the acquisition of the knowledge of God –even though the Sabbath commandment never actually said that. This commandment was not given to promote good health, as some suppose. While meeting in the synagogue was, for many Jews, a mere formality, for others, and especially Paul, it was a place to traffic in the things of God. It was also a place where there could be open dialog concerning Christ.
HE REASONED OUT OF THE SCRIPTURES
“ . . . and three sabbath days reasoned with them out of the scriptures . . .” Other versions read, “reasoned with them from the Scriptures,” NASB “argued with them fro the Scriptures,” NRSV “had discussions with them from the holy Writings,” BBE “disputed with them by the Scriptures,” GENEVA “discoursed with them from the Scriptures,” MRD “entered into discussions with them from the scriptures,” NAB “addressed them from the Scriptures,” NET “developed the arguments from scripture for them,” NJB and “opened the Scriptures to the people.” LIVING
The Greek word translated “reasoned” is a large one, pregnant with meaning. The lexical definition of the word is, “to think different things with oneself, mingle thought with thought (cf. dialogi,zomai); to ponder, revolve in mind . . . to converse, discourse with one, argue, discuss,” THAYER
A.T. Robertson says of the word “reasoned,” “a verb in the active to select, distinguish, then to revolve in the mind, to converse (interchange of ideas), then to teach in the Socratic ("dialectic") method of question and then simply to discourse, but always with the idea of intellectual stimulus. With these Jews and God-fearers Paul appealed to the Scriptures as text and basis of his ideas.” ROBERTSON’S WORD PICTURES
I want to emphasize that, although by no means a perfect environment, this is the kind of setting produced by a people who were chosen, taught, and cultured by God Almighty. They had a Law filled with details, which was given to them by the hands of Moses, with whom God spoke “mouth to mouth, even apparently, and not in dark speeches” (Num 12:8). That Law contained “a shadow of good things to come” (Heb 10:1). God “hewed them by the prophets” (Hos 6:5), delivering “the promises” to them. These were a people constantly exposed to the Word of God.
What kind of things were produced by God’s dealings with these people? Their’s was a religion that required thought – extensive thought. It was conducive to reasoning, discussion, and exposition. When the Jews came together in the synagogue, everything was not always ideal. However, there was an intellectual atmosphere in which affirmation, discussion, and an exchange of thought could take place. The synagogue was not an environment in which entertainment was featured, or mindless repetition.
I am sure that if Paul were able to return in the body and visit the average American church, it would have a stifling effect upon him. He would find sparse Scriptural affirmation or exposition, and would find little opportunity for discussion or profitable disputation. In other words, there would be little that would lead to the conclusion that professing Gentile Christians were actually partaking of the “root and fatness” of the Jewish “olive tree” (Rom 11:17). It is most unfortunate that the professed Christians of our time have allowed powerless religion to rise and remain prominent.
One More Thing
Reasoning is the kind of activity that assumes there is a central theme in Scripture – a common thread of thought that permeates “all Scripture.” Paul knows that “the testimony of Jesus is the spirit of prophecy” (Rev 19:10), and that the Scriptures in their entirety “testify” of Christ (John 5:39).
OPENING AND ALLEGING
“ . . . Opening and alleging . . .” Other versions read, “explaining and demonstrating,” NKJV “explaining and giving evidence,” NASB “explaining and proving,” NIV “saying to them clearly and openly,” BBE “explaining and showing,: CSB “opening and laying down,” DARBY “declaring and insinuating,” DOUAY “expounding and showing,” MRD “expounding and demonstrating,” NAB “clearly explained, pointing out,” WEYMOUTH “Explaining [them] and [quoting passages] setting forth and proving,” AMPLIFIED and “explaining and quoting passages.” PHILLIPS
This is a breakdown of what was involved in “reasoning with them out of the Scriptures.” Paul did not use the traditions of men as his basic postulate. He was not speaking in defense of some sectarian dogma. Scriptures were the subject matter, not the defense of a man-made theological position, or an established sect.
“Opening”
To “open” something means “to open (thoroughly) what has been closed . . . to cause to understand a thing . . . to rouse in one the faculty of understanding, or the desire of learning.” THAYER This has to do with the mind: comprehending, discerning, and apprehending.
“Alleging”
To “allege” means to “set before in teaching . . . to explain,” THAYER and “expound, point out.” FRIBERG This involves setting the truth before the individual so that it can be seen with clarity and grasped.
A Fact Behind Opening and Alleging
When it comes to what has been revealed about Jesus Christ – “the record that God gave of His Son” (1 John 5:10) – understanding is imperative. Once the message of the Gospel has been heard, salvation makes no provision for remaining ignorant of it. If men, due to their own slothfulness and love for the world, choose to remain in the dark, they will be rendered incapable of understanding it. This is why Jesus said, “When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side” (Matt 13:19). Paul knew this, and therefore extended himself to put the Word of the kingdom within reach of his headers – “opening and alleging.”
Professed preachers and teachers who do not do this have proved themselves to be “wicked and slothful servants” (Matt 25:26). Of course, such men do not have the Word of Christ dwelling richly within them (Col 3:16). In assuming the role of a spiritual leader, they have usurped the position, for God brings no such laborers into His vineyard.
THAT CHRIST MUST NEEDS HAVE SUFFERED
“ . . . that Christ must needs have suffered . . .” Other versions read, “had to suffer,” NKJV “it was necessary for Christ to suffer,” NRSV “It was necessary that Messiah should suffer,” RSV “Christ had to be put to death,” BBE “Christ was to suffer,” DOUAY “it was ordained that Christ should suffer,” NJB “it was needful that Christ should suffer,” WEB and “to prove the necessity for the death of Christ.” PHILLIPS
The phrase “must needs have suffered,” covers all of the adverse experiences Jesus had, which were brought to a culmination in His death. Prior to His death, Jesus told His disciples He would “suffer many things of the elders and chief priests and scribes, and be killed” (Matt 16:21) Again He said, “Likewise shall the Son of man suffer of them” (Matt 17:21). Mark refers to Jesus saying He would “suffer many things . . . and be rejected . . . and be killed” (Mk 8:31). Luke also says this (Lk m9:22). Toward the end of His ministry, Jesus accented that this was something that HAD to happen – not merely that it would happen: “But first must He suffer many things, and be rejected of this generation” (Luke 17:25). Speaking of His eminent death at the Last Supper Jesus said, “With desire I have desired to eat this passover with you before I suffer” (Luke 22:15).
Christ’s Death Was a Commandment
Confirming the necessity of His suffering and death, Jesus told the people, “Therefore doth My Father love me, because I lay down My life, that I might take it again. No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This commandment have I received of My Father” (John 10:17-18).
Following His death, when Jesus appeared to the two on the road to Emmaus, Jesus accented the necessity of His death when He told them, “Ought not Christ to have suffered these things, and to enter into his glory?” (Luke 24:26). During the latter part of Paul’s ministry he testified, “That Christ should suffer” (Acts 26:23).
Born to Die
The book of Hebrews affirms that Jesus “was made a little lower than the angels FOR the suffering of death” (Heb 2:9). In fact, in order for Him to be the Captain of our salvation, He was “made perfect through sufferings” (Heb 2:10).
Divine Determination
In the beginning, when the Gospel was first preached, the necessity and ordination of Christ’s death was proclaimed with power. “Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain” (Acts 2:23). With insight, the assembled church prayed, “For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever Thy hand and Thy counsel determined before to be done” (Acts 4:27-28).
Note What Was NOT Said
It is first important to note what Paul did NOT say. He did NOT say, “Jesus loved you so much He died for you” – or something similar to that. In fact, there is no public proclamation of the death of Jesus Christ that is so represented – not in all of Scripture. That (that Christ’s love was associated with His death) is a perspective that is given to the church alone – and there is absolute consistency in this matter (Gal 2:20; Eph 5:2,25; Rev 1:5).
The point here is that Jesus died because it was an appointment made in heaven. This was the ordained means through which men would be saved.
Why Was His Death Necessary?
The modern church has not done well in representing the reason for the death of Christ. Too often it appears to be viewed as the death of a martyr, or as though Jesus stepped in front of the impending wrath of God to stop it from falling upon us. It is quite true that there is an element of truth to this, but is by no means the whole of the matter, and should not be presented as though it was.
➪ SIN HAD TO BE JUDGED BEFORE IT COULD BE REMOVED. Thus it is written, “God . . . condemned sin in the flesh” [of His Son] . . . “He made Him to be sin for us . . . Christ redeemed us from the curse, being made a curse for us . . . ”(Rom 8:3; 2 Cor 5:21; Gal 3:13). The righteous nature of God would not permit Him to overlook sin, or to simply exonerate the sinner by a Divine fiat or word.
➪ OUR JUSTIFICATION REQUIRED HIS DEATH. In order for men to be justified, or made righteous, the penalty for sin had to be paid by the death of Christ, in which He “put away sin” (Heb 9:26). Therefore we read, “being now justified by His blood” (Rom 5:9).
➪ HIS DEATH WAS REQUIRED FOR GOD TO BE JUST IN THE JUSTIFICATION OF SINNERS. Because of what was accomplished in Christ’s death, God can now be just, or righteous, in justifying sinners. “Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus”(Rom 3:25-26).
➪ THE FORGIVENESS OF SINS REQUIRED HIS DEATH. The forgiveness of sins, or the elimination of the debt created by transgression, required the death of Jesus. Therefore we read, “In whom we have redemption through His blood, the forgiveness of sins, according to the riches of his grace” (Eph 1:7; Colo 1:14).
➪ IN ORDER FOR US TO BE BEGOTTEN FROM DEATH IN SIN, HE HAD TO BE THE FIRST BEGOTTEN FROM THE DEAD. The resurrection of Christ is essential to our salvation, which was necessarily preceded by His death Therefore we read that Jesus is, “the Firstborn among many brethren. . . the firstborn from the dead . . . the first begotten from the dead” (Rom 8:29; Col 1:18; Rev 1:5).
➪ SATAN HAD TO BE DESTROYED IN THE REALM IN WHICH SALVATION WOULD BE PERFECTED. The realm into which the saved would be raised is “the heavenly places” (Eph 2:6). That is where all of the resources required for life are obtained (Eph 1:3). In order for men to be saved, their arch-enemy must be destroyed, and rendered impotent and ineffective in that domain, and ultimately cast into the lake of fire. Thus we read, “Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death He might destroy him that had the power of death, that is, the devil” (Heb 2:14).
➪ PRINCIPALITIES AND POWERS HAD TO BE PLUNDERED. In order for the spiritual powers that dominated the world to be spoiled, or plundered, Jesus had to die, for it is in the cross that this took place. “ . . . His cross; and having spoiled principalities and powers, he made a show of them openly, triumphing over them in it” [His cross] (Col 2:14-15).
➪ PEACE HAD TO BE MADE. All of the things accomplished in Christ’s death on the cross were requisite to us having peace with God. Therefore we read, “And, having made peace through the blood of his cross” (Col 1:20).
➪ DEATH HAD TO BE CONQUERED. There could be no salvation without the defeat of death, which had world-wide dominion throughout all time. It was in Christ’s death and consequent resurrection that the death blow was dealt to death itself. Therefore we read, “ . . . our Savior Jesus Christ, who hath abolished death” (2 Tim 1:10).
➪ THERE HAD TO BE A BASIS FOR RECONCILIATION. Salvation also has to do with being reconciled to God, so that there is no more enmity between Him and man. That too was accomplished in the death of Christ. “And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death” (Col 1:21-22).
➪ THE SINS OF PAST SAINTS HAD TO BE ADDRESSED. The salvation of God required Him to address the sins of past believers, justly removing them and making the people righteous. We could not receive the inheritance until they were made perfect. This too was accomplished in Christ’s death. Therefore we read, “And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance” (Heb 9:15).
➪ THE INAUGURATION OF THE NEW COVENANT REQUIRED HIS DEATH. In all of its grandeur, the New Covenant could not be enacted until a death was accomplished that satisfied God. That death was accomplished by Jesus, who Himself is the Executor of the covenant. “For where a testament is, there must also of necessity be the death of the Testator” (Heb 9:16).
➪ HIS DEATH WAS REQUIRED IN ORDER FOR HIM TO BRING US TO GOD. The objective of salvation is to bring men to God, from whom sin has separated them. This could only be accomplished after Jesus died. Therefore we read, “For Christ also hath once suffered for sins, the Just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit” (1 Pet 3:18).
I do not mean to over accentuate this matter, but it is not right to present the death of Christ as only an expression of Divine love. The love of both God and Christ did enter into the reason for Christ’s death. However, when it comes to the exposition of that death the foundational reasons for it were the nature of God and the nature of sin. The love of God could never have been actually realized by men until those two matters were addressed in such a manner as allowed for the justice of God to be satisfied, and the originator and power of sin nullified. Indeed, as Paul opened and alleged, “Christ must needs have suffered” – not merely because it was predicted, but because it was morally and spiritually necessary. In my judgment, enough has not been made of this in contemporary Christian circles.
THAT CHRIST MUST NEEDS HAVE . . . RISEN FROM THE DEAD
“ . . . and risen again from the dead . . . ” Other versions read, “and rise again from the dead,” NKJV “to rise from the dead,” NRSV “and come back to life again,” BBE “risen up from among the dead,” DARBY and “rise from death.” IE
The resurrection of Jesus was not merely something that took place –it was an event that HAD to take place. This is true not only because the prophets affirmed He would rise from the dead. The salvation of God required that He rise from the dead. Salvation postulates a risen and exalted Christ. If this did not take place, there could have been no redemption, no reconciliation, no justification, and men would still be in their sins.
➪ VALIDATED THE EFFECTIVENESS OF CHRIST’S DEATH. God Himself had to be satisfied by Christ’s death, and confirm it by raising Him from death. “He shall see of the travail of His soul, and shall be satisfied: by His knowledge shall My righteous servant justify many; for He shall bear their iniquities. Therefore will I divide Him a portion with the great, and He shall divide the spoil with the strong; because He hath poured out his soul unto death: and He was numbered with the transgressors; and He bare the sin of many, and made intercession for the transgressors” (Isa 53:11-12).
➪ DECLARED HIM TO BE THE SON OF GOD WITH POWER. In order for a Savior with power to be declared, the “last enemy,” which is death (1 Cor 15:26), had to be conquered. “And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead” (Rom 1:4).
➪ BEGOTTEN TO A LIVING HOPE BY THE RESURRECTION. Spiritual begetting, or the new birth, is accomplished by the infusion of resurrection life. “Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead” (1 Pet 1:3).
➪ MAKES BAPTISM EFFECTIVE. It order for men to be raised up to walk in newness of life, a new kind of life had to exist – resurrection life. “The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ” (1 Pet 3:21).
➪ RAISED FOR OUR JUSTIFICATION. The justification of sinners postulates a living Christ who was once dead. “Who was delivered for our offences, and was raised again for our justification” (Rom 4:25).
➪ PRODUCES NEWNESS OF LIFE. The newness of life into which we are raised is the life of the risen Christ,“Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Rom 6:4).
➪ BRINGS TO MEN ENABLING POWER. The life of faith can only be lived in resurrection power. “That I may know Him, and the power of His resurrection, . . .” (Phil 3:10). “ . . . the exceeding greatness of His power to us-ward who believe . . . which He e wrought in Christ, when He raised him from the dead . . . (Eph 1:19-20).
➪ CONFIRMED JESUS HAS THE KEYS OF HELL (HADES) AND DEATH. The keys of death could only be received by One who had conquered death by entering its domain, and Himself coming back from it. “I am He that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death” (Rev 1:18).
➪ CONFIRMED THAT WE ALSO SHALL BE RAISED FROM THE DEAD. Salvation is not complete until our bodies are raised from the dead. That situation requires that Jesus be the first fruits of them that slept (1 Cor 15:20). “Knowing that He which raised up the Lord Jesus shall raise up us also by Jesus . . .” (2 Cor 4:14).
➪ GAVE ASSURANCE THAT HE WILL JUDGE THE WORLD IN RIGHTEOUSNESS. God determined that only one who has defeated death would judge the world in righteousness. “Because He hath appointed a day, in the which He will judge the world in righteousness by that man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead” (Acts 17:31).
➪ IS THE GUARANTEE THAT MEN CAN RECEIVE THE SURE MERCIES OF DAVID. Salvation is only as sure as the Living Christ. “And as concerning that He raised Him up from the dead, now no more to return to corruption, He said on this wise, I will give you the sure mercies of David” (Acts 13:34).
➪ THE RESURRECTION IS A SIGN CONFIRMING JESUS IS WHO HE SAID HE WAS. The resurrection of Christ proves that He is the chosen of God.; “But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth.” (Mat 12:39-40).
➪ CONFIRMED JESUS WAS SUPERIOR TO DEATH, AND THAT IT COULD NOT HOLD HIM. The only one who can save us is the One over whom death has no power. “Whom God hath raised up, having loosed the pains of death: because it was not possible that He should be holden of it” (Acts 2:24). “Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over Him” (Rom 6:9).
➪ WE ARE SAVED BY HIS RESURRECTION LIFE. It is what Jesus is doing now that saves us, and that is based upon what He accomplished in His death and resurrection. “For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life” (Rom 5:10).
➪ THE RESURRECTION OF JESUS IS THE “RATHER” ASPECT OF THE GOSPEL. Because of its validation and confirmation, the resurrection of Christ is pivotal to our salvation. “Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (Rom 8:34).
➪ THE RESURRECTION OF JESUS VALIDATES THE PREACHING OF THE GOSPEL. True preaching and teaching does not consist of lifeless routines and procedures. It must be supported by a living Savior. “But if there be no resurrection of the dead, then is Christ not risen: and if Christ be not risen, then is our preaching vain, and your faith is also vain” (1 Cor 15:13-14).
➪ THE RESURRECTION CONFIRMS THAT THOSE IN CHRIST ARE NO LONGER IN THEIR SINS. There can be no forgiveness if Christ is not risen from the dead – for that would leave death unconquered. “For if the dead rise not, then is not Christ raised: and if Christ be not raised, your faith is vain; ye are yet in your sins” (1 Cor 15:16-17).
➪ A MAN BROUGHT SIN INTO THE WORLD, NECESSITATING THAT A MAN BE THE CAUSE FOR THEM BEING RAISED FROM THE DEAD. A man brought the race down, and a Man must bring it up – a risen Man!“For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive” (1 Cor 15:21-22).
➪ THE VERY POWER THAT RAISED JESUS FROM THE DEAD IS THE SAME POWER THAT IS “TO US-WARD WHO BELIEVE.” Whatever power was required to raise Jesus from the dead, is the same power that effectuates salvation. “And what is the exceeding greatness of His power to us-ward who believe, according to the working of His mighty power, which He wrought in Christ, when he raised him from the dead, and set him at His own right hand in the heavenly places” (Eph 1:19-20).
➪ JESUS WAS RAISED FROM THE DEAD IN ORDER TO HAVE ABSOLUTE PREEMINENCE. God could not give all power in heaven and earth to Jesus until all adversarial power had been defeated– including death. “And He is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence” (Col 1:18).
➪ JESUS’ RESURRECTION CONFIRMS THAT HE HAS DELIVERED US FROM THE WRATH TO COME. Those who have been liberated from the power of Satan and death, have also been delivered from the wrath to come.“And to wait for his Son from heaven, whom He raised from the dead, even Jesus, which delivered us from the wrath to come” (1 Thess 1:10).
➪ JESUS WAS BROUGHT BACK FROM THE DEAD THROUGH THE BLOOD OF THE EVERLASTING COVENANT – VALIDATING ITS POWER. God raised Jesus from the dead because He was His Son, and because of what He had covenanted to do through Him. “Now the God of peace, that brought again from the dead our Lord Jesus . . . through the blood of the everlasting covenant” (Heb 13:20).
Divine Logic
There is a Divine logic, or manner of reasoning, that is reflected in the Gospel itself, and expounded in the epistles. It is also affirmed in the various proclamations recorded in the book of Acts. Briefly stated, and in accordance with my own understanding, this reasoning can be stated in this manner.
➪ Although it did not take God by surprise, sin introduced a situation that was, apart from God, absolutely hopeless.
➪ It also appeared to have set certain Divine qualities at variance with one another – qualities that had to be united. These included mercy and truth, and righteousness and peace. Truth and righteousness could not overlook sin, yet mercy and peace yearned for the retrieval of man.
➪ If men were to be rescued from the fall, a means must be provided that allowed for the unqualified harmony of mercy and truth, as well as righteousness and peace. This was a need that God required, and transcended the desperate need of humanity. Unless this need was met, man’s need could not even be addressed, much less resolved. God must be thoroughly satisfied with any remedy, with absolutely no exceptions. This was accomplished after Jesus rose from the dead: “Mercy and truth are met together; righteousness and peace have kissed each other” (Psa 85:10).
➪ The means through which these challenges would be met must originate with God alone, with no input of any kind being allowed from the fallen ones. Such input would have a defiling effect which God would not allow.
➪ The means through which the recovery was accomplished must allow for God to be thoroughly righteous in justifying sinners.
➪ The salvation must absolutely rescue men from the power of sin as well as its defiling effects and guilt.
➪ A power must be resident in the salvation that produced a new creation within men, without destroying their identity.
➪ The purpose originated by God must be superior to any attempted encroachments of the devil. In fact, there must be within the execution of that purpose, the thorough defeat of the devil and all of his powers.
➪ The purposed salvation must allow men to remain for a season in the cursed realm, drawing upon Divine resources, and confirming in their lives the effectiveness of the salvation by God.
The salvation of God is no stronger than the foundation upon which it rests. Of course, that foundation – in summary, the death and resurrection of Christ – has impacted both heaven and the powers over which Satan presides. Heaven has been thoroughly satisfied, and Satan and his powers have been thoroughly defeated. It seems to me that it ought to be obvious that both of these realms are vastly superior to humanity itself. It is therefore inconceivable that the work that satisfied God and frustrated the devil would be ineffective among those for whom it was wrought. Any suggestions that it is ineffective – whether by word or by life – is a thorough misrepresentation.
The Implications
By implication, this means that those who teach sin is something from which men cannot refrain are wrong. Those who tell us our lives are to be lived in a continual state of repentance and brokeness have only confessed their blindness to what Jesus has done. How can it be that His marvelous work could address the dilemma sin created for God, but not do so for what sin did to men? Precisely what kind of salvation is it that leaves men alive to sin when the work of Jesus is declared to make them “dead indeed unto sin” (Rom 6:11).
Do not think for a moment that Jesus “must needs have suffered, and risen again from the dead” in order to help men limp to glory! How is it possible for “the power of the resurrection” to fail to address death in trespasses and sins, when it thoroughly decimated the twin sister of sin, which is death – “sin and death” (Rom 8:2).
It is time for the saints of God to rise up and expel from their presence those who major on explaining the continued presence sin! Let them demand that their leaders, preachers, and teachers, expound the salvation of God – “the wonderful works of God” (Acts 2:11). If they cannot do this, it is time for the church to rid itself of them. They are nothing more that obstacles in the path to glory. There is too much “flesh” in what they say – and “the flesh profiteth nothing” (John 6:63). If it is law-keeping flesh, it is unprofitable. If it is psychological flesh, it is unprofitable. If it is scholastic flesh, it is unprofitable. Even if it is religious flesh, it is unprofitable.
If, in order to save us, Jesus had to suffer unto death, and then be raised from the dead, be sure that nothing of the flesh was left behind. If there was so much as a molecule of anything good in man, God could have nourished it, and caused it to flourish. Instead, in the death of Christ, He brought an end to Adam, and in the resurrection of Christ, he brought in “the Second Man” and a new order. That is implicit in the facts of Christ’s death and resurrection!
THIS JESUS . . . IS CHRIST
“ . . . and that this Jesus, whom I preach unto you, is Christ.” Other versions read, “the Christ,” NKJV “is the Messiah,” RSV “is Jesus Christ,” GENEVA and “the Christ (the Messiah).” AMPLIFIED
Implicit in both the promises and the Gospel is the fact that every resolution required to resolve the dilemma of sin would be accomplished through a single Person – and it would be a Man. A brief sampling of the prophecies relating to “the Christ” will confirm this to be the case.
➪ DEFEAT SATAN. The Seed of the woman who would bruise the serpent’s head (Gen 3:15).
➪ A PROPHET. A Prophet raised up by God like unto Moses (Gen 18:15,18).
➪ A GATHERING POINT FOR THE PEOPLE. The gathering of the people would be to Him (Gen 49:10).
➪ AN EXALTED ONE. An anointed One who would be exalted (1 Sam 2:10).
➪ ONE WHO WOULD DO THE WILL OF GOD. One who would come and voluntarily do the will of God – particular as it related to taking away sin and establishing the New Covenant (Psa 40:6-8; Heb 10: 7-9).
➪ ONE ASCENDING INTO HEAVEN. One who would ascend on high, leading captivity captive, and receiving gifts for men (Psa 68:18).
➪ ONE WHO WOULD RULE. A Son upon whom the government would be placed, and caused to increase (Isa 9:6-7).
➪ ONE PROVIDING SAFETY. A Man who would be a place in which to hide and be safe (Isa 32:2).
➪ ONE WITH A MESSAGE. One would come who would preach good tidings to the meek, bind up the brokenhearted, proclaiming liberty to the captives, and the opening of the prison to those who were bound (Isa 61:1-3).
➪ THE SERVANT OF GOD WHO WOULD BRING FORTH JUDGMENT. God’s Servant, who would bring forth judgment (Isa 42:1-4).
➪ A SIN BEARER AND INTERCESSOR. The Arm of the Lord, upon whom the sins of the world would be laid, who would take them away and satisfy God, distribute the spoils, and make intercession for the transgressors (Isa 53:1-12).
➪ A KING THE PEOPLE WOULD SERVE. God would raise up David their King, whom they would serve (Jer 30:9).
➪ A RIGHTEOUS JUDGE. The Branch of righteousness, who would execute judgment and righteousness in the land (Jer 32:15).
➪ ONE GIVEN DOMINION OVER ALL. A Son of Man who would be given dominion, glory, and a kingdom, to whom all people would be subject (Dan 7:13).
➪ ONE WHO WOULD DIE FOR OTHERS. A Messiah whose life would be cut off, but not for Himself (Dan 9:26)
➪ A RIGHTEOUS ONE BRINGING RESTORATION. The Sun of righteousness would arise with healing in his wings (Mal 4:2).
The Concept of Christ
It is important that men have a proper concept of “the Christ.” The term itself speaks of a primary relationship to God, not men. He is “the Lord’s Christ” (Lk 2:26), “His Christ” (Acts 4:26; Rev 11:15; 12:10), and “the Christ of God” (Lk 9:20). No person of Scripture ever referred to Jesus as “my Christ,” “our Christ,” or “man’s Christ.” Terms expressing the relation of Jesus to humanity include “Lord” (2 Tim 1:2) “Savior” (2 Tim 1:10), “Leader” (Isa 5r5:4), “Shepherd” (John 10:11), etc. His identity with God the Father is depicted in “Servant” (Acts 3:13), “Christ” (Rev 12:10), “Son” (John 3:17), “Lamb” (John 1:36), etc.
The World Is Not Salvageable
As “the Christ,” Jesus is “the chosen of God” (Lk 23:35) to do His will as it relates to the reconciliation of men. His role is not to resolve all human difficulties, or to make the world a better place to live. Men must come to the realization that “the earth” that is “now” is “reserved for fire, kept for the day of judgment and destruction of ungodly men” NASB (2 Pet 3:7). It is referred to as “this present evil world,” and, as the Lord’s Christ, Jesus has delivered us from it (Gal 1:4). It is under the fire sentence, like the world of Noah’s day was under the flood sentence – which is the precise point that Peter makes in Second Peter 3:5-7.
Noah did not engage in an effort to reform the world. God revealed to him that the world, and the people in it, were unsalvageable. “And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth” (Gen 6:13). Noah is referred to as “a preacher of righteousness” (2 Pet 2:5). Many assume that this referred to his activity while he was building the ark. At that time, however, God had revealed there was no hope for the world. His Spirit had ceased to strive with them, and He had established His covenant with Noah, to save him, his wife, his sons, and their wives – no more (Gen 6:18). Noah did his preaching prior to the building of the ark. He had no doubt witnessed to his generation as Enoch did to his.
Our day is similar to the days of Noah, yet has been flavored with grace. The present world has been reserved for fire like Noah’s day was for water. It is going to be destroyed. It ought to be abundantly apparent that redemption is not an initiative to improve the world. It is rather a gracious provision to escape from it, and prepare for the new heavens and the new earth, wherein dwells righteousness.
As “the Christ,” Jesus has been designated to establish the basis for providing the means of escaping from the world, then carry it to its fruition in all who believe on Him. He is God’s commissioned Savior, and is doing the will of God. Within the framework of that will, He ministers to men. He does not come to meet the needs of men as they have perceived them, but to address them as the God, from whom sin has separated them, has assessed them. This perspective has been largely obscured by the thrust of the nominal church. However, God’s purpose has not changed, and Jesus still operates within the perimeter of the will of God, which Scripture affirms He came into the world to do. He is still doing executing that will in righteousness.
SOME OF THEM BELIEVED
“ 4 And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.”
Paul’s reasoning in the synagogue – opening and alleging the necessity of Jesus suffering and resurrection – produced commendable results. The whole city did not believe, as Samaria did in responding to Philip’s preaching. However, a significant number of those who heard Paul’s proclamation of Jesus did believe. They did not hear a message that focused on the healing of marriages or finances, and heard no stirring oration about prosperity in this world.
SOME OF THEM BELIEVED
“And some of them believed . . .” Other versions read, “were persuaded,” NKJV/NASB/NIV/NRSV “had faith,” BBE “were convinced,” NAB “were won over,” WEYMOUTH and “were induced to believe.” AMPLIFIED
The “some” who believed were Jews. The word “some” suggests that they were a small percentage of the total number of Jews in that synagogue.
Here, the Greek word translated “believed” is not the ordinary word so translated (pisteu,w–pis-teu-o). The root Greek word used here is pei,qw (pei-tho). The lexical meaning of this word is “to persuade, I. e. to induce one by words to believe: absolutely, to cause belief in a thing,” THAYER “convince, persuade,” FRIBERG “win over . . . satisfy,” UBS and “to convince someone to believe something and to act on the basis of what is recommended - to persuade, to convince.” LOUW-NIDA This word is translated a number of different ways, all pointing to the same effect. In the King James Version it is translated “trusted” (Matt 27:20), “persuade” (Matt 28:14), “obeyed” (Acts 5:36), “agreed” (Acts 5:40), “yield” (Acts 23:21), “confident” (Rom 2:16), “confidence” (2 Cor 2:3), and “assure” (1 John 3:19). Vine’s Greek Dictionary relates it to agreeing and persuasion.
In this text, the hearers have been persuaded that Jesus is the Christ of whom the Scriptures had spoken. Paul had reasoned so powerfully with the Scriptures, showing that Jesus fulfilled what they had said about the coming Messiah, that there was no doubt in the hearers but that He was the Christ. Now, they were ready to hear more concerning His Person and accomplishments.
“Faith” is more a complete word than “believe.” It contains more, including the concepts of persuasion, conviction, assurance, agreement, perception, understanding, trust, and confidence. It includes the absence of doubt, and the possession of personal evidence within the soul. Obedience is also inherit in “faith.” As faith grows, these various aspects of faith also increase and are brought to maturity.
As used in our text, “believed” accents the idea of persuasion, or being convinced of the truth of what has been said. It means that those who believed were brought into agreement with what was declared, and were prepared to receive more, fully intending to act upon the truth of which they were persuaded. At this level of faith, if I may so reference it, the mind is fully satisfied concerning the accuracy and relevance of what has been declared. However, there has not yet been a willing response to the truth. Believing, however, always moves the one who believes to act upon what he believes – and that is what these hearers will do. Initially, they will willingly associate themselves with the ones who have made the truth of Christ known.
It is my persuasion that multitudes of professing Christians have never “believed” in the sense of our text. They lack a cogent view of Jesus Christ, and thus have been led to think of Him is disassociation from the Scriptures. The failure to be persuaded of the truth of Jesus Christ accounts for the erratic and even wayward manner of their lives. It is why they are not forsaking all to follow Christ. This is the reason why they are not considering all competing influences loss for the excellency of the knowledge of Christ Jesus. It is why they are not seeking above all other things to know Him, and it is why they are not pressing toward the mark for the prize of the high calling of God in Christ Jesus (Phil 3:7-14).
AND CONSORTED WITH PAUL AND SILAS
“ . . . and consorted with Paul and Silas . . .” Other versions read, “joined,” NKJV/NASB/NIV/NRSV “were joined to,” BBE “threw in their lot with,” CJB “joined themselves to,” DARBY “were associated to,” DOUAY “joined in company with,” GENEVA “were persuaded to join,” GWN “adhered to,” MRD “came and companied with,” TNT “attached themselves to,” YLT “became converts,” LIVING and “associated themselves with.” AMPLIFIED
The word “consorted” is translated from a word that means “joined their lot to,” THAYER “join, attach oneself to, throw in one's lot with,” FRIBERG “to begin an association with someone, whether temporary or permanent - 'to join, to join oneself to, to become a part of,” LOUW-NIDA and “be attached to.” GINGRICH
One of the initial expressions of a genuine belief of the Gospel is the desire to be identified with those who delivered the word of that Gospel. For example, after Pentecost, the disciples “continued steadfastly in the apostles’ doctrine” (Acts 2:42). That is, they continued to expose themselves to the teaching of the apostles. Following their conversion, those of Cornelius’ house asked Peter and those with him to stay with them “for a few days” (Acts 10:48). In Antioch of Pisidia, after Paul had spoken in the synagogue, “the Gentiles besought that these words might be preached to them the next sabbath.” After the congregation had been dismissed “many of the Jews and religious proselytes followed Paul and Barnabas” (Acts 13:42-43). In Iconium, Paul and Barnabas remained a “long time,” speaking boldly to those who had believed (Acts 14:1-3). When Lydia was converted, she asked Paul and Silas to come into her house and “abide there” (Acts 16:15). After the Philippian jailer believed and was baptized, he brought Paul and Silas into his house, and set a meal before them, “believing in God with all of his house” (Acts 16:34). In Athens, certain men who heard Paul “clave to,” or “joined” NKJV him, “and believed” (Acts 17:34).
This is a consistent mark of those who have been persuaded by the truth of God – they want more of it! This is involved in hungering and thirsting after righteousness (Matt 5:6). It is part of seeking first the Kingdom of God and His righteousness (Matt 6:33). This is characteristic of those who have been convinced of the truth of the Gospel.
I have no confidence in the sincerity of any person who does not want more of the truth, or does not attach themselves to those who are noted for speaking it. It is time to disown any form of religion that allows for disinterest in the truth of God. In the Scriptures, those who had no compelling interest in the truth were not long exposed to it. Jesus told the multitudes that those who desired to follow Him and hear what He taught were unqualifiedly required to “forsake all” that they had and follow Him (Lk 14:33). He declared that all other associations were to be considered secondary, and placed in subordination to one’s identity with Him (Lk 14:26). The one who desires to learn and benefit from the truth must take up his cross every day, crucifying competing desires and interests, and bearing up under the repercussions of following the Lord (Lk 9:23). Those religious leaders who tailor their church programs for the disinterested, reducing the number of their gatherings, and shortening the exposure of the people to the truth have committed a grievous transgression. They have set in motion a process that contradicts the very nature and intent of the salvation of God.
DEVOUT GREEKS AND CHIEF WOMEN
“ . . . and of the devout Greeks a great multitude, and of the chief women not a few.”
Remember, the results of which we are reading took place in the Jewish synagogue, spanning a period of three sabbath days. These results followed Paul “Opening and alleging, that Christ must needs have suffered, and risen again from the dead.” This is yet another confirmation that the gospel of Christ is, in fact, “the power of God unto salvation” (Rom 1:16).
Devout Greeks
Other versions read, “God-fearing Greeks,” NASB “ “those who served God,” DOUAY “a large group of Greeks who had converted to Judaism,” GWN and “of the worshiping Greeks a great multitude.” YLT
“Devout Greeks” were Gentiles who were Jewish proselytes. Being exposed to the readings and expositions of the synagogue, they had become worshipers of God, abandoning any idolatrous practices they may have had. It appears as though this kind of person was not so enslaved to Jewish tradition. They had actually embraced more of the truth, that was revealed through Moses and the Prophets, than many of the Jews themselves.
Our text says that “a great multitude” of these people believed and joined themselves to Paul and Silas. The word “multitude” means “a great number,” THAYER “magnitude, with a stress on largeness of number,” FRIBERG “crowd,” UBS “a throng.” LIDDELL-SCOTT This gives us an ideas of the size of that local synagogue – even the Gentile constituency was significant in number. This also illuminates why Paul headed for that synagogue, probably being led by the Spirit.
On those three Sabbath days, these people came with honest and good hearts, and the Lord saw to it that they were rewarded. They were faithful with the knowledge that they already possessed, and thus it was gracious caused to increase!
To my knowledge, the word translated “devout” is applied only one time to those who served idols (Acts 19:27). The English word “devout” is never applied to an idolater in any major translation of Scripture. That word is found nine times in the King James Version (Lk 2:25; Acts 2:5; 8:2; 10:2,7; 13:50; 17:4,17; 22:12). Other versions of Scripture also use this word: 9, NKJV 9, NASB 7, NIV 11, NRSV 12. RSV The Greek word that is here translated “devout” (se,bomai) is found ten times in Scripture, and is translated in various ways.
➪ Matthew 15:9; Mark 7:7 – “worship.” ALL VERSIONS
➪ Acts 13:43 – “religious,” KJV “devout,” NKJV “God-fearing.” NASB
➪ Acts 13:50 – “devout,” KJV “God-fearing.” NIV
➪ Acts 16:14 – “worshiped,” KJV “worshiper.” NASB
➪ Acts 17:4 – “devout,” KJV “God-fearing.” NASB
➪ Acts 17:17 – “devout,” KJV “worshipers,” NKJV “God-fearing.” NASB
➪ Acts 18:7 – “worshiped,” KJV “worshiper.” NASB
➪ Acts 18:13 – “worship.” KJV
➪ Acts 19:27 – “worshippeth,” KJV “worship.” NKJV
As this word is used in Scripture, it refers to the outward conduct of the person so described. Within the Jewish context, it identifies who observed the outward requirements of the Law, shaping their conduct around the commandments and ordinances. It is possible for outward conduct to be a hypocritical show, as in the case of the Jewish leaders, whose worship was “vain,” or pointless, because it was shaped around their traditions – even though it appeared on the surface to conform to the Law of God (Matt 15:9; Mk 7:7).
For those prone to a legalistic approach to religion, what is outward is fundamental. For those with insight, good outward expression is a revelation of what is within. When there is purity within, even if it is in the beginning stages, further truth will be welcomed, and conduct will be reshaped accordingly. In the case of the Jewish leaders, they were corrupt within. Even though they adhered to proper outward conduct, their failure to embrace the truth as it was revealed by Christ Jesus confirmed their hearts were defiled. In the case of our text, the Gentiles, who were fulfilling the outward requirements of the Law, and were diligent to meet in the synagogue on the Sabbath day, had honest and good hearts. This is confirmed by their attitude toward Paul and Silas, who were bringing the message of Christ to the people.
Spiritual Babylon has introduced, and maintains, an approach to religion that is fundamentally shallow. It consists primarily of outward conduct, with a disproportionately small amount of the truth being made known. Even when the Scriptures are used, it is in a very shallow and surface manner, and with a marked emphasis on brevity and infrequency. As a result of this approach, it is exceedingly difficult to comprehend who is serious about the Lord and who is not. There is not enough said to actually cause the distinctiveness of faith to surface. What is said is insufficient to draw out those who are hungry and thirsty for righteousness. There is not even enough said to draw out the corruption that may be in the hearts of the people. I know of very few assemblies where the speakers of truth are aggressively sought, or the people become “joined” to them. However, these circumstances did not exist in our text. The Seed of the Kingdom was sown, and the various soils were thus made known (Matt 13:3-9, 18-23).
Chief Women
Other versions read, “a number of leading women,” NASB “a few prominent women,” NIV “of noble women not a few,” DOUAY “of the wives of many prominent men,” GWN and “of the principal women not a few.” YLT
One thing is immediately obvious: Paul and Silas did not preach a Gospel that left women in a second-class position. Not only did a number of women join with Paul, they were “chief women,” “leading women,” and “principle women.” The word translated “chief” means “first . . . first in rank, influence, honor, chief, principal,” THAYER “first (of all), foremost, chief, most important of all . . . the most important persons,” FRIBERG and “first, foremost, most important, most prominent.” GINGRICH
Nothing in this text, either etymologically or doctrinally, suggests these were wives of leading men. That may well have been the case, but that is not the point of the text. Neither, indeed, is there any suggestion that these were leaders among the women. The text does not say they were “chief” among the women, but that they were themselves leading figures, not by virtue of their association with someone else, but of themselves.
Woman of this caliber have been mentioned before. There were “devout and honorable women” in Antioch (Acts 13:50). Lydia was a business woman (Acts 16:14). Many “honorable women” in Thessalonica are said to have later believed (Acts 17:12). Phebe was a leading woman whom Paul admonished the Roman brethren to assist “in whatever business she hath” (Rom 16:1-2).
If these women were married, no mention is made of it. Although Gentiles, and prominent in the community, they had displayed a noble interest in the truth of God by coming to the local synagogue. Now, they confirm they have sober and disciplined minds as they recognize that what they heard was true, and desired an extended exposure to it. Therefore, they joined themselves to Paul and Silas.
It is vital that no professing believer adopt an attitude toward women that makes this a difficult passage to accept. It is very straightforward and does not contain a syllable that suggests that women are inferior in matters pertaining to God, or that they are in any way restricted when it comes to the appropriation of the truth of God. In Christ there is no such thing as “female” Gal 3:28. The “new creature” (2 Cor 5:17) is not identified by gender.
THE JEWS WHICH BELIEVED NOT
“ 5 But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.”
Throughout Scripture, the accent is placed on those who respond to the Lord, and the others are treated as exceptions. That is the manner of the Kingdom because it is the heavenly perspective. In the matter of praying for others, the saints have the priority (Eph 6:18; 1 Thess 3:1; 2 Thess 3:1). When it comes to doing good, the people of God are the special ones to whom good is to be done (Gal 6:10). As simplistic as it may sound, those who believe are the ones who receive Divine benefit (Mk 16:16; John 3:18,36; 6:36,47; 7:38; 11:25; 14:12; Rom 1:16; 10:4; 1 Pet 2:6; 1 John 5:5,10). Therefore, in our text, the spotlight was placed on those who believed what was preached by Paul and Silas.
Now, secondarily, our attention will be turned to those who did not believe. We will be shown the impact of their unbelief upon themselves, for by failing to believe, they were excluded from the benefit. Therefore, by default, they took a position against the Gospel.
Those who attempt to tailor the Gospel for unbelievers do well to take note of this Kingdom manner. There really is no good message for unbelievers. The word for them is, “shall be damned” (Mk 16:16), “is condemned already” (John 3:18), and “the wrath of God abideth on him” (John 3:36). We will now see how those who have this sentence upon themselves react to the good Word of God and those who bring it.
THE JEWS WHICH BELIEVED NOT
“But the Jews which believed not . . .” Other versions read, “who were not persuaded,” NKJV “the unbelieving Jews,” CJB/YLT/AMPLIFIED “some of the Jews,” NLT and “the Jewish leaders,” LIVING
Most of the later versions omit the word “unbelieving,” choosing the expression, “the Jews.” While the word “unbelieving” is not in the Greek text, it is there by implication. A small transitional word is used (de.), a adversative participle that indicates a transition. That is, the “Jews” who are mentioned here are being compared with the ones who “believed” (17:4). These Jews, which apparently were the majority, had not been persuaded of the truth of what had been declared. What Paul and Silas had preached contradicted their own way of thinking. They sensed they could not continue holding their thoughts, and yet embrace what had been proclaimed in their synagogue. Therefore, they set out to oppose Paul and Silas.
It is still true that any who have not been convinced of the truth concerning Christ reject it because it is unreasonable to them. In that kind of situation, when the issue of Christ is pressed, as Paul and Silas did, hostility will eventually erupt.
MOVED WITH ENVY
“ . . . moved with envy . . .” Other versions read, “becoming envious,” NKJV “becoming jealous,” NASB “moved with jealousy,” ASV “grew jealous,” CJB “having been stirred up to jealousy,” DARBY “were indignant,” MRD “full of resentment,” NJB “aroused to jealousy,” AMPLIFIED and “in a fury of jealousy.” PHILLIPS
As used here, the word “envy” means “to be heated or to boil with envy, hatred, anger.” THAYER This was more than an inward feeling. It was more like an erupting volcano, a raging fire, and a ravishing flood. It began within them, but erupted in outward and unbridled hostility. When people are not persuaded by the truth of the Gospel, they are made available for this kind of reaction.
The “envy,” or “jealousy,” that raged within and erupted in the conduct of these people was their reaction to the success of Paul and Silas. They saw them as disrupting their local synagogue. Many of us have seen similar reactions when some of the people in a gathering are persuaded of the truth of the Gospel, while the majority are not.
LEWD FELLOWS FOR COMPANY
“ . . .took unto them certain lewd fellows of the baser sort . . .” Other versions read, “the evil men from the marketplace,” NKJV “wicked men from the market “place,” NASB “bad characters from the market place,” NIV “ruffians in the market place,” NRSV “wicked fellows of the rabble,” RSV “vile fellows of the rabble,” ASV “low persons from among the common people,” BBE “riffraff hanging around the city square,” CJB “scoundrels from the marketplace,” CSB “wicked men of the lowest rabble,” DARBY “wicked men of the vulgar sort,” DOUAY “vagabonds and wicked fellows,” GENEVA “low-class characters who hung around the public square,” GWN “worthless men loitering in the public square,” NAB “troublemakers from the marketplace,” NLT “of the loungers certain evil men,” YLT “worthless fellows from the streets,” LIVING “some ill-conditioned and idle fellows,” WEYMOUTH “some contemptible characters who used to hang out in the public square,” ISV and “getting hold of some wicked men (ruffians and rascals) and loungers in the marketplace.” AMPLIFIED
The word “lewd” means, “bad, of a bad nature or condition . . . wicked,” THAYER and “morally corrupt and evil.” LOUW-NIDA “Fellows” means men. The expression “baser sort” means “morally corrupt and evil.” THAYER “Fellows” means men. The expression “baser sort” means, “of or belonging to the market place 2) frequenting the market place; hucksters, petty traffickers, retail dealers; idlers, loungers, the common sort, low, mean vulgar; generally, proper to the assembly, suited to forensic speaking, business-like transactions,” THAYER “a person who habitually idles in the marketplace - 'loafer, bum,” LOUW-NIDA These were not socially productive men, but debased men who sought to exploit others, hanging around public places to gain some ill-gotten gain. They were what men might call the “scum” of society – the leeches who are always taking and never giving. Trouble is always in their wake.
There is a certain hierarchy in society. This is from heaven’s perspective, and is not intended to represent a form of fleshly classification.
➪ Spiritual men are rank the highest – those who are in Christ Jesus, reconciled to God, and have the Holy Spirit.
➪ There are also “devout men,” who have an introductory knowledge of God, yet are not in Christ Jesus. They have a heart for the truth, yet have not been subjected to the Gospel. Cornelius and Lydia are examples of such people. They are also honest and good people – that is, people who have an “honest and a good heart.” They may not have been exposed to much of revealed religion, yet are ready to receive the truth when it is presented to them. The Philippian jailer is an example of this kind of person.
➪ There are also philanthropic people who are less self-centered, and willing to invest of themselves in others. The Centurion who built the Jews a synagogue is example of this kind of person, as well as Cornelius.
➪ There are also the people who hold to a religious tradition that is lifeless, yet are held in high regard. These people reject the truth when it conflicts with their tradition. Because the foundation of their thought is religious, they will go to any length to suppress anything or anyone who violates it – even to the point of crucifying the Lord’s Christ. The Scribes, Pharisees, Sadducees and Lawyers represent this kind of people.
➪ The lowest level of humanity are worthless – those who are totally unproductive, living only for self-satisfaction and pleasure. These are not only self-indulgent, but aggressively seek illicit means to satisfy their baser desires. They are noted for moral debasement, violence, and the likes. These are the kind of people the rejecting Jews of our text chose to gather together. They were lazy, idle, prone to trouble, and on the bottom rung of the social ladder. They were exploiters, hucksters, and rabble-rousers. Now, however, they became associates of those Jews who had been faithfully meeting in their synagogue, yet were offended by the proclamation of the Christ.
➪
GATHERED A COMPANY
“ . . . and gathered a company . . .” Other versions read, “gathering a mob,” KJV “formed a mob,” NASB “getting together a great number of people,” BBE “collected a crowd,” CJB “making a tumult.” DOUAY
What a motley conglomeration of people! Ruffians and lazy rabble-rousers together with religious men – probably religious leaders. Here are different groups of people that are collected together as a result of the proclamation of the record God has given of His Son.
➪ Those with honest and good hearts.
➪ Those with basically corrupt hearts.
➪
Both of these groups, though they consist of a significant variety of people, tend to unite when the Lord’s Christ is unquestionably set before them. This was precisely what Simeon prophesied concerning Christ when he held Him as a Babe: “And Simeon blessed them, and said unto Mary his mother, “Behold, this Child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against” (Luke 2:34). Peter highlighted the same thing, referring to Jesus as both a Stone that was the Head of the corner, and a stumbling Stone as well: “Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed” (1 Pet 2:7-8).
When the wicked people gather together they tend to be an uncontrollable “mob,” bent on doing what is wicked. By contrast, when the righteous come together, they unity is “good and pleasant,” bringing great profit (Psa 133).
CAUSED UPROAR IN THE CITY
“ . . . and set all the city on an uproar . . .” Other versions read, “started a riot in the city,” NIV “made an outcry in the town,” BBE “set the city in confusion,” DARBY “they alarmed the city,” MRD “set the city in turmoil,” NAB and “make trouble in the city.” IE
As used here, the word “uproar” means, “turbulent . . . to throw into confusion,” THAYER “to throw into disorder,” FRIBERG and “to cause people to riot against - 'to stir up against, to start a riot, to cause an uproar.” LOUW-NIDA The devil’s work is best accomplished amidst tumult, disorder, and confusion. Remember, this whole circumstance was brought about because the Jews were envious of Paul and Silas. The tumult, or “uproar,” that they cause confirmed the truth written by James: “For where envying and strife is, there is confusion and every evil work” (James 3:16).
It ought to be noted here that when people think they are set at a disadvantage, they will react adversely, and in opposition to a matter.
THEY ASSAULTED THE HOUSE OF JASON
“ . . . and assaulted the house of Jason, and sought to bring them out to the people.” Other versions read, “attacked the house,” NKJV “coming upon the house,” NASB “rushed to Jason’s house,” NIV and “having beset the house.” DARBY
The assaulting of Jason’s house could be described as invading it, or breaking into it. This was done in an effort to find Paul and Silas. This was the reaction of the Jews to the success of Paul and Silas. Since the natural course of events did not fall in their favor, they sought to force their own will into the situation. That is the manner of the flesh.
It appears that “the house of Jason” was where Paul and Silas were staying, or lodging. Some have conjectured that this is the Jason to whom Paul referred in his letter to the Romans. At that time, he was with Paul: “Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you” (Rom 16:21). The book of Romans was written some time after the events of our text (58 A.D. versus around 52 A.D.). This could very well have been the occasion when Jason became familiar with Paul, and possibly even joined those who were traveling with him.
As a point of interest, “Jason” is the Romanized form of “Jesus” (Greek), and “Joshua” (Hebrew).
We have no direct information about Jason himself. However, there are some things that are certainly implied by the text.
➪ Jason had received what Paul and Silas had spoken.
➪ He wished to be identified with them, receiving them into his house.
➪ Following the pattern of other converts like Cornelius (Acts 10:48) and Lydia (Acts 16:15,40), it was not uncommon for those receiving the message Paul preached, to receive him and those with him into their house. The clear inference here is that Jason was now a believer.
➪ It appears from the text that Jason was a well known person, so that, for many, no further description of him was necessary.
➪ The fact that the mob was not able to find Paul and Silas suggests that Jason had taken measures to protect them. This was a consistent practice of brethren during Paul’s ministry (Acts 9:25,30; 17:10,14). Brethren took time to care for him.
THE CHARGES MADE AGAINST PAUL AND SILAS
“ 6 And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also; 7 Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus. 8 And they troubled the people and the rulers of the city, when they heard these things. 9 And when they had taken security of Jason, and of the other, they let them go.”
These people are so intent on their opposition to the message of Jesus that they are even aggressive against those who have identified themselves with Paul and Silas.
JASON AND CERTAIN BRETHREN
“And when they found them not, they drew Jason and certain brethren unto the rulers of the city . . .” Other versions read, “dragged,” NKJV “began dragging,” NASB and “took . . . by force,” BBE
It is obvious that Jason and the brethren were alert to the schemes of the Jews, and had made arrangements for the safety of Paul and Silas, jeopardizing their own lives.
“Jason and certain brethren” were no doubt among those described in verse four: “and some of them believed, and consorted with Paul and Silas.” Now, “the Jews” quite literally drag Jason and some brethren before the rulers of the city. They do this by invading Jason’s house, forcing their way into it, and dragging Jason and others to the rulers of the city. Their only offense was that they had believed what Paul and Silas preached, and been hospitable to them.
THEY TURNED THE WORLD UPSIDE DOWN
“ . . . crying, These that have turned the world upside down are come hither also . . . ” Other versions read, “have upset the world,” NASB “caused trouble all over the world,” NIV “have set the world in tumult,” DARBY “set the city in an uproar,” DOUAY “have subverted the state of the world,” GENEVA “have terrified all the country,” MRD “have been creating disturbance all over the world,” NAB “have upset the world,” NAU “have stirred up trouble throughout the world,” NET “having put the world in commotion,” YLT “have turned the world topsy-turvy,” WILLIAMS and “have upset the habitable earth.” MONTGOMERY
This is a religious perspective – charges leveled by “the Jews.” By saying Paul and Silas have “turned the world upside down,” these accusers have charged the servants of God with introducing confusion – unsettling and disturbing humanity. This, they will allege, consisted of making the people disobedient to the laws of the land. According to these men, Paul and Silas had thrown the whole world into a state of disorder, causing disruption in the cities and regions wherever they went. In their judgment the things that followed in the wake if their ministry was commotion, disturbance, disruption, agitation, social upheaval, and anarchy.
Their aim was to present Paul and Silas as political anarchists, set to disrupt social tranquility and foment rebellion against the government. They knew this kind of influence was something the officials would not tolerate.
Of course, the upheaval was really caused by the ones who did not receive the message of the Gospel – not by those who received it (13:45,50; 14:2,4-5; 17:5). The Gospel promotes peace, not unrest – in fact, it is appropriately called “the Gospel of peace” (Rom 10:15). The wisdom that is from above “is first of all pure, then peaceable, gentle, and easy to be entreated” (James 3:17).
Of course, all of this postulates the acceptance of the truth. Those who believe the Gospel and embrace Jesus Christ do not become troublemakers.
JASON HATH RECEIVED
“Whom Jason hath received . . .” Other versions read, “harbored them,” NKJV “welcomed them,” NASB “entertained them as guests,” NRSV and “received them to his house and privately protected them!” AMPLIFIED This confirms that Paul and Silas, and those with them, were staying with Jason, who had welcomed them into his home. The word translated “received” means, “to receive as a guest,” THAYER “welcome, receive, entertain as a guest,” FRIBERG and “to receive into one's house, receive hospitably.” LIDDELL-SCOTT
Because of the fierceness of the opposition Paul and Silas encountered, the text suggests Jason took measures to protect the men of God. As I have already said, this is something that “the brethren” did repeatedly – take special measures to protect Paul and those who were with him (Acts 9:25,30; 17:10,14).
THEY DO CONTRARY TO THE DECREES OF CAESAR
“ . . . and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus.” Other versions read, “acting contrary to the decrees,” NKJV “defying Caesar’s decrees,” NIV “oppose the emperor's decrees,” GWN and “ignoring and acting contrary to the decrees.” AMPLIFIED
First, the charges were false. While Paul and Silas did present Jesus as King, He is a King of another order. He is not an earthly King, and, contrary to some of the teaching of our day, will, never be. Jesus Himself taught that men are to “Render to Caesar the things that are Caesar's” (Mark 12:17).
We know the apostles, did not teach the people to “defy” governmental rulers, or to be anarchists.
➪ “Honor the king” (1 Pet 2:17).
➪ “Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation . . . Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor” (Rom 13:1-6).
Although Christ’s kingdom is not of this world (John 18:36), yet those who remain in this world are subject to civil authority, for it has been ordained by God. No inspired person ever taught or acted in contradiction of civil laws that did not violate the Law of God.
Kingdom Philosophy
There is a certain holy philosophy that attends the concept of kings and kingdoms. First, the Lord Jesus Christ, as the glorified Man, has been exalted over all forms of authority in both the seen and unseen realms. He is, in fact, “the blessed and only Potentate, the King of kings, and the Lord of lords” (1 Tim 6:15). Even the angels, who are vastly superior to the kings of the earth, are subject to Him (Heb 1:6). As it is written, “Jesus Christ, who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto Him” (1 Pet 3:21-22). Seated at the Father’s right hand in the heavenly places, He has been exalted “Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come” (Eph 1:21).
The immediate objective of His reign is to “deliver them who through fear of death were all their lifetime subject to bondage,” and then to “bring many sons to glory” (Heb 2:10,15). That is the purpose of His Kingdom, which is “not of this world” (John 18:36). In His own words, “To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice” (John 18:37). That is, “the truth” is the means through which deliverance is wrought, and the delivered ones are safely brought “to glory.”
In saying Jesus is the “King of kings,” it is affirmed that He is also over all civil authority and government, which was ordained by God. The objective of civil government has been revealed:
➪ TO ENCOURAGE THE DOING OF GOOD. “ . . . do that which is good, and thou shalt have praise of the same . . . For he is the minister of God to thee for good.” (Rom 13:4a). Peter also said that kings and governors are intended “for the praise of them that do well” (1 Pet 2:14). This encouragement largely consists of maintaining a peaceful environment. This is why we are exhorted to pray “For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty” (1 Tim 2:2).
➪ TO PUNISH EVIL DOERS. “ . . . he is the minister of God, a revenger to execute wrath upon him that doeth evil” (Rom 13:4b). “Evil,” in this context, has to do with breaking the laws, doing violence, encroaching on the rights of others, and being generally disruptive to society. Kings or other political powers who do not carry out the revealed objective of government have been disobedient, and will be judged appropriately for it. The necessity of executing wrath upon “him that doth evil” confirms that evil can in no way be justified. Among other things, the intention of government is to keep the society from erupting into continual violence, as existing in the days of Noah – God’s way of keeping every man from doing what he wills, even it means the violation of others.
Just as many professed believers fail in their responsibilities, so many civil rulers fail to carry out their responsibility. Pilate and Herod, for example, set themselves against the ultimate doer of good, who “went about doing good” (Acts 10:38).
Keep in mind that during the life of Paul, Nero was the ruler of the world. His waywardness will be judged by the God who gave him his authority. However, his wickedness did not obviate the word of the Lord
True Spiritual Life
True spiritual life does not make one contrary to the principle of government. It does not allow for NOT doing good, or for engaging in disruptive and harmful conduct. This is precisely why Paul said in a civil court, “For if I be an offender, or have committed any thing worthy of death, I refuse not to die” (Acts 25:11). Those who belong to Christ are “the salt of the earth,” which speaks of bringing benefit to men, not the disadvantage of civil unrest (Matt 5:13).
Throughout modern history, some professing Christians have been troublesome, not obeying the laws of the land. Others have willingly chosen to burden society by not paying their bills, not working, and taking advantage of the ignorant. Such things ought not to be.
THEY TROUBLED THE PEOPLE AND THE RULERS
“And they troubled the people and the rulers of the city, when they heard these things.” Other versions read, “stirred up the crowd,” NASB “were thrown into turmoil,” NIV “were disturbed,” NRSV “were upset,” GWN “were alarmed,” NJB and “were irritated (stirred up and troubled).” AMPLIFIED
The way to trouble the city officials was to charge Paul and Silas, and those who had joined them, with political anarchy and social agitation: “these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus” (17:7). They could have caused no trouble at all if they said these men were telling the people of a Savior from sin, or that there was a means through which men could be justified from all things, and obtain an eternal inheritance. Those things would not have been seen as anything important to the government – even though there are implications in such words that show the inferiority of government.
In opposing those to declare the truth, the opponents must in some way misrepresent them. In the religious world, this is done by associating them with certain positions that are guaranteed to upset the people. For some, the charge of being “Calvinists” will do the work. For others, charging the speakers with being “antinomian,” or “lawless” is sufficient. Some, who have adopted a humanistic view of the love of God, may say faithful preachers and teachers “have no grace,” or are “harsh and judgmental.” Some have even been known to say, “They are not traditional Christians,” or “they are weird,” or “occultic.” Such charges are sure to trouble the people, even though there is not a speck of truth in them. You may rest assured, such opponents will never report what has actually been said by those who proclaim the truth as it is in Christ Jesus.
THEY TOOK SECURITY OF JASON, AND LET THEM GO
“And when they had taken security of Jason, and of the other, they let them go.” Other versions read, “received a pledge from Jason and the others,” NASB “they made Jason and the others post bond,” NIV and “had taken bail from Jason and the others.” NRSV
Those who had believed, followed, and housed Paul, had to pay their way out of custody – paying bail as though they had actually been guilty of some crime.
The idea here is that Jason and the brethren gave a good account of Paul and Silas, satisfying the court that they had not violated the law. The court then had them post bail, through which they become responsible for Paul and Silas and their conduct. The court was satisfied there would be no further disruption. This was an unexpected expense, to be sure, but Jason and those with him thought Paul and Silas worthy of such support. The city officials simply could not heartily embrace what these offending Jews had said.
THE BRETHREN COME TO THEIR AID
“ 10 And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews.”
Perceiving the nature of the situation, the brethren immediately take the appropriate action. They do not think of themselves, but of the ones through whom they have believed. The immediacy of their action, coupled with the brevity of their discipleship, give an excellent demonstration of the power of the Gospel.
THE BRETHREN SENT PAUL AND SILAS AWAY
“And the brethren immediately sent away Paul and Silas by night unto Berea . . . ” Other versions read, “as soon as it was night,” NIV “that very night,” NRSV “straight away,” BBE and “at once.” NET
The brethren waste no time in moving Paul and Silas out of the realm of danger. This was an act of godly discretion. There was no consistent revealed procedure on how to respond to opposition. This was done within the framework of Divine fellowship. Notice the different ways in which holy men responded to aggressive opposition, and in which they were directed to respond.
➪ THE APOSTLES. When the apostles were delivered from prison, an angel of God told them, “Go, stand and speak in the temple to the people all the words of this life” (Acts 5:20) – in Jerusalem, the very place where they had just been arrested (Acts 5:17-18).
➪ BELIEVERS. When persecution broke out because of Stephen, the believers were “scattered abroad,” leaving the area (Acts 8:4).
➪ PAUL. When the Jews in Damascus laid wait for Paul, the disciples took him by night and “let him down by the wall in a basket” (Acts 9:24-25).
➪ PAUL AND BARNABAS. When the Jews of Antioch raised a persecution against Paul and Barnabas, and expelled them from their coasts, they “shook off the dust of their feet against them, and came to Iconium” (Acts 13: 50-51).
➪ PAUL AND BARNABAS. When Paul and Barnabas faced opposition in Iconium, remained a “long time . . . speaking boldly in the Lord’ (Acts 14:1-3).
➪ PAUL AND BARNABAS. Later, in the same city, when “the Jews with their rulers” sought to stone them, “they fled unto Lystra and Derbe” (Acts 14:5-6).
➪ PAUL. When certain Jews from Antioch and Iconium stoned Paul in Lystra, leaving him for dead, he arose, went back and “preached the Gospel in that city,” then returned again to Lystra, Iconium, and Antioch (Acts 14:19-21).
➪ PAUL AND SILAS. When Paul and Silas faced persecution in Philippi, and were beaten and imprisoned, they departed from the region after being released and having visited the brethren at the house of Lydia (Acts 16:40).
Now, faced with danger again, the servants of God are sent away to Berea by night. That involved a journey of about fifty miles. That very well may have been by sea, for both Thessalonica and Berea were on the Aegean Sea.
Again, note the inconvenience to the flesh that was required in carrying out this deliverance. Yet, there appears to have been no thought about such a thing.
If you were to attempt a manual on responding to opposition, precisely how would you go about developing a procedure? As I have already shown, there is no revealed standard – which means there is no revealed standard on this matter.
There are decisions in spiritual life that do not depend on following a routine. They rather depend upon fellowship with the Lord. John refers to this as walking “in the light as He is in the light” (1 John 1:7). In the walk of faith, or when walking in the Spirit, there is an experience referred to as “fellowship of the Spirit,” or “fellowship with the Spirit.” NIV (Phil 2:1). Other versions refer to “sharing in the Spirit,” NRSV and “participation in the Spirit.” RSV
There is a direction that takes place as we walk ion the light, by faith, and in the Spirit. To put it another way, direction is given while we are engaged in the good and acceptable and perfect will of God. I gather that this is the kind of direction that dictated the disciples’ action described in this text. Those who choose to walk in, and mind the things of, the flesh forfeit this kind of direction.
THEY WENT INTO THE SYNAGOGUE OF THE JEWS
“ . . . who coming thither went into the synagogue of the Jews.” Other versions read, “When they arrived, they went into the synagogue of the Jews,” NKJV “On arriving there, they went to the Jewish synagogue,” NIV
Once again, in keeping with the intent of the Gospel, Paul goes “to the Jew first” (Rom 1:16) – even though he has just been rejected by the Jews in Thessalonica. That rejection did not cause him to lose his focus. He no doubt remembered the commission that Jesus gave to him through His servant Ananias: “But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel” (Acts 9:15).
As I have noted previously, when Paul entered a city, if there was a synagogue there, it was not long until Paul entered that synagogue and preached the word of the Lord.
➪ IN DAMASCUS, IMMEDIATELY FOLLOWING HIS CONVERSION: “And straightway he preached Christ in the synagogues, that he is the Son of God” (Acts 9:20).
➪ IN SALAMIS, CYPRUS: “And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister” (Acts 13:5).
➪ IN ANTIOCH OF PISIDIA: “But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down” (Acts 13:14).
➪ IN ICONIUM: “And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed” (Acts 14:1).
➪ IN THESSALONICA: “Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: “And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures” (Acts 17:1-2).
➪ IN BEREA: “And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews” (Acts 17:10).
➪ IN ATHENS: “Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him” (Acts 17:16-17).
➪ IN CORINTH: “After these things Paul departed from Athens, and came to Corinth . . . And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks” (Acts 18:1-4).
➪ IN EPHESUS: “And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews . . . And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God” (Acts 18:19; 19:8).
There were powerful reasons why Paul preached to the Jews. First, Jesus had commissioned him to do so (Acts 9:15). Second, the Gospel is God’s power in order to salvation “to the Jew first” (Rom 1:16). Third, his heart was to do this, for he carried a burden for the Jews. He wrote to the brethren in Rome, “Brethren, my heart's desire and prayer to God for Israel is, that they might be saved” (Rom 10:1). Toward the close of his life, after he had arrived in Rome to appeal to Caesar, he called the chief of the Jews in that area together. He then said to them, “For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain” (Acts 28:20).
Gentiles in the Synagogues
In entering into synagogues of the Jews, Paul was not confining himself to the Jews. Devout Gentiles could also be found there (Acts 13:42-48' 14:1; 17:4,12; 18:4). The synagogue was often the place where inquiring Gentiles learned of the true God. Those who embraced “the God of the Jews” (Rom, 3:29) are referred to as “proselytes” (Acts 2:10; 6:5; 13:43).
The Jewish synagogues were one of the chief means through which God prepared the Gentile world for the Christ. They were scattered throughout the whole world – wherever the Jews had been dispersed by God Himself (Isa 11:12; Jer 9:16; 30:11; Ezek 4:13; 5:10; 6:8; 11:16; 20:23). Already in the book of Acts we have read of synagogues of the Jews in Syria (9:2), Cyprus (13:5), Asia Minor (Acts 13:14; 14:1; 17:1), and Greece (17:10,17). In these synagogues the Scriptures were read every Sabbath day – both from Moses and the Prophets (Acts 15:21). Inquiring Gentiles, awakened by the presence of the Jews and their unique religion, went to the synagogue in order to learn of the true God. Those Jews, though dispersed for their waywardness, were used by the Lord to spread the knowledge of God. In this way, the world was prepared for the Messiah. This is confirmed in the Gentile responses recorded in Acts – with few exceptions in the setting of a synagogue (10:45; 13:48; 14:1; 17:4,12).
THE BEREANS WERE MORE NOBLE
“ 11 These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”
While the Jews in Thessalonica rejected the words of Paul and Silas, forcing them to leave that area, this was not the response of the Jews in Berea. In Damascus, the Jews took counsel to kill Paul (9:23). In Antioch they contradicted and blasphemed Paul and Barnabas, finally expelling them from their coasts (13:45,50). In Iconium the Jews “stirred up the Gentiles, and made their minds evil affected against the brethren,” finally forcing Paul and Barnabas to flee to Lystra and Derbe (14:2,5-6). In Lystra, certain Jews from Antioch came, persuaded the people against Paul, and stoned him (14:19). In Thessalonica, the Jews not only refused to believe what Paul and Silas preached, but gathered a motley group of people and fomented such trouble that the brethren had to send Paul and Silas away to Berea (17:5-10). Now, the servants of the Lord will enjoy a refreshing change in the hearers.
THESE WERE MORE NOBLE
“These were more noble than those in Thessalonica . . .” Other versions read, “were more fair-minded,” NKJV “were more noble-minded,” NASB “were of more noble character,” NIV “were more receptive,” NRSV “were more open-minded,” GWN “noblest of birth,” PNT/TNT “were better people,” IE “were of a nobler disposition,” WEYMOUTH “were better disposed,” WILLIAMS “were better disposed and more noble,” AMPLIFIED and “proved more generous-minded.” PHILLIPS
The word translated “noble” has the following lexical meaning: “well-born, of noble race . . . noble-minded,” THAYER “as a commendable attitude open-minded, without prejudice,” FRIBERG and “noble-minded, open-minded.” GINGRICH
While this word (“noble”) sometimes refers to one’s birth or natural culture, that is not the meaning here. Here it pertains to a certain quality of heart and mind. Their thoughts were more capable of expansion. These Jews did not dismiss what they heard simply because it clashed with their present views. They were willing to enter into the exploration of what Paul and Silas preached in their synagogue. They did not brush aside their words as though they were meaningless. That is what the Jews in Thessalonica did, immediately engaging in aggressive opposition to what Paul and Silas preached in their synagogue.
THEY RECEIVED THE WORD WITH ALL READINESS OF MIND
“ . . . in that they received the word with all readiness of mind . . .” Other versions read, “with great eagerness,” NASB “very eagerly,” NRSV “Gave serious attention to the word,” BBE “eagerly welcomed the message,” CJB “were very willing to receive,” GWN “Gladly heard the word,” MRD “with all willingness,” NAB “welcomed the word very readily,” NJB “listened eagerly,” NLT “with all diligence of mind,” TNT “gladly listened to the message,” LIVING “were very happy to listen,” IE and “entirely ready and accepted and welcomed the message.” AMPLIFIED
The expression “readiness of mind” is translated from a single Greek word (proqumi,aj), which means, “zeal, spirit, eagerness, inclination, readiness of mind,” THAYER and “a determined disposition of mind, readiness, zeal; willingness, eagerness.” FRIBERG This speaks of an attitude that is inclined to the message that was delivered to the people – they liked the sound of it, and wanted to know more of it. They had a disposition of mind that focused on what was said, and were eager and willing to know more of its meaning.
Those who have been involved in preaching and teaching for some time know that this type of hearer is somewhat rare. Some have ministered for long periods of time with very few hearers who could be so described. This situation is so common that some might be led to believe it is the normal stance of professed believers. However, this is not at all the case.
Jesus said that this kind of hearer falls into the category of His sheep – His true followers. “My sheep hear my voice, and I know them, and they follow me” (John 10:27). This kind of hearing is described in the landmark prophecy of Moses concerning the Lord Jesus: “The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken” (Deut 18:15). The word “hearken” has the following definition: “to hear, listen to, obey; to hear (perceive by ear); to hear of or concerning; to hear (have power to hear); to hear with attention or interest, listen to.” HEBREW LEXICON The ideas of interest, subjection, and focused attention are in the word. This perfectly coincides with the description Jesus gave of His sheep – those who are received by Him and follow Him.
In a more broad statement of the case, Jesus categorized those who are subjected to the words of God: “He that is of God heareth God's words: ye therefore hear them not, because ye are not of God” (John 8:47). He also said, “Why do ye not understand My speech? even because ye cannot hear My word” (John 8:43). These statements have some alarming ramifications! They blow away all excuses that are presented for having no interest in the words that come from God.
THEY SEARCHED THE SCRIPTURES DAILY
“ . . . and searched the scriptures daily, whether those things were so.” Other versions read, “examining the Scriptures daily,” NASB “checking,” CJB “Carefully examined,” GWN and “studied.” NJB
In this case, “the Scriptures” were the writings of Moses and the Prophets. That means that the message delivered by Paul and Silas was the declaration of what was foretold by the inspired men of old, and had been fulfilled in Jesus Christ. Toward the close of his life, Paul gave a summation of what he taught, and it is most arresting to consider: “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” (Acts 26:22). I will wax bold and say that no other message is sanctioned by God! When Jesus revealed Himself to the two on the road to Emmaus, it is described in these words: “And beginning at Moses and the Prophets, He expounded unto them in all the scriptures the things concerning Himself” (Luke 24:27).
Paul had no doubt taught precisely as he did in Thessalonica, reasoning “with them out of the scriptures, opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ” (Acts 17:2-3). The Gospel itself is said to be “according to the Scriptures” (1 Cor 15:3-4).
The Christ of the Gospel is the “Prophet” of Moses, and the “Messiah” of the Prophets. They defined who He was and what He would do. They specified both the need for Him, and His ministry. This was in order that He might be recognized when He came. This is why Philip was able to say to Nathanael, “We have found Him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph” (John 1:45). While, at that time, he may not have comprehended the virgin birth (referring to Jesus as “the son of Joseph” ), he was able to recognize Him as the One of whom Moses and the Prophets testified.
In my judgment, a Jesus is being preached today that does not fulfill the prophecies of Moses and the Prophets. It is a spurious “Jesus” that is designed to optimize life in this world, and provide opportunities for exploitation. Were you to go to the Scriptures to confirm that the “Jesus” that is too often proclaimed was prophesied of old, you would experience utter frustration.
But it was not so with the Jews of our text. How refreshing it must have been for them to search the Scriptures in view of what they heard in that Berean synagogue, and have confirming light shed upon those Scriptures by the Spirit! Their’s was a very real introduction to the Christ that God promised, and it wrought the results God intended.
MANY OF THEM BELIEVED
“ 12 Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.”
The Gospel of Christ is “the power of God unto salvation to every one that believeth” (Rom 1:16). That circumstance substantiates that believing the Gospel is fundamental in the matter of salvation. There is no salvation without believing, for salvation is “by grace through faith” (Eph 2:7).
THEREFORE
“Therefore . . . ” Other versions read, “consequently,” CSB “indeed,” DOUAY “as a result,” NLT and “so.” MONTGOMERY
The word “therefore” is translated from the Greek word ou=n. It’s lexical meaning is, “consequently, accordingly.” GINGRICH This is a conjunction found at the beginning of a sentence that marks a certain transition that depends on the previous clause.
The idea here is that what follows the word “therefore” was a consequence of what preceded it. The Gospel was preached to those who had a “ready mind” – a mind that was willing to consider what was said, being convinced that it was worthy of the effort. But the consideration was more than mere speculation, or sifting what was heard through their preconceived notions. Rather, these people resorted to the Scriptures, comparing what they had heard concerning Christ with what Moses and the Prophets had foretold of the Messiah.
This required deliberate and extended effort. It also presumed a certain familiarity with the Scriptures, which were read every Sabbath day in the synagogue. These Jews knew that God had affirmed that any new message had to be compared with what God had already revealed. Thus Isaiah had written, “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isa 8:20). The massage they had heard had a certain attractiveness to it. It sounded good, and that was because it was good. Additionally, the Holy Spirit worked with the message drawing at the hearts of the listeners because they were “honest and good” (Lk 8:15). What follows is the consequence of such hearts laying the message of the Gospel along side of the Scriptures, and beholding the confirmation of the perfect harmony that existed between them.
MANY OF THEM BELIEVED
“ . . . many of them believed . . .” Other versions read, “many of the Jews believed.” NASB
The word “many” applies to the Jewish constituency of the synagogue. The context reads, “And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews. These” [Jews] “were more noble than those in Thessalonica, in that they” [the Jews] “received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. Therefore many of them’ [the Jews] believed . . .” (Acts 17:10-12).
How refreshingly different were the results in that Berean synagogue, as compared with the ones in Thessalonica!
The word translated “believed” is the ordinary Greek word for believing. This goes beyond the word used in Acts 17:4-5, which speaks of being convinced, agreeing, of assenting to what had been declared. That had to do largely with the mind. Believing, as used in this text, has to do with the heart, and speaks of embracing what has been declared, trusting in it, and shaping ones life around it. It speaks of placing confidence in the message. Lexically, the word is “used in the NT of the conviction and trust to which a man is impelled by a certain inner and higher prerogative and law of soul.” THAYER It goes deeper than persuasion, compelling the individual to act upon the word that was spoken. This is the verb form of faith, and accounts for the response of those who are recounted in the eleventh chapter of Hebrews. Their faith is what moved them to act as they did.
➪ ABEL – By faith Abel offered a more excellent sacrifice to God (11:3).
➪ ENOCH – By faith Enoch pleased God and was translated (11:5).
➪ NOAH – By faith Noah built an ark to the saving of his house (11:7).
➪ ABRAHAM – By faith Abraham left his homeland to go to the land God promised (11:8).
➪ ABRAHAM – By faith Abraham sojourned in the land of promise, even though he possessed no part of it (11:9).
➪ SARAH – By faith Sarah herself received strength to conceive seed when she was past age (11:11).
➪ ABRAHAM – By faith Abraham, when commanded to do so, offered up Isaac, accounting that God was able to raise him from the dead (11:17-19).
➪ ISAAC – By faith Isaac blessed Jacob and Esau concerning things to come, even though he did not personally see them come to pass (11:20).
➪ JACOB – By faith Jacob blessed both the sons of Joseph when he was dying, even though Israel was in Egypt at the time (11:21).
➪ JOSEPH – By faith Joseph, when he died, commanded that his bones be taken out of Egypt when Israel was delivered from its bondage (11:22).
➪ MOSES – By faith Moses parents hid him when he was born, refusing to honor the edict of the king (11:23).
➪ MOSES – By faith Moses refused to be called the son of Pharaoh’s daughter, choosing rather to suffer affliction with the people of God (11:24-26).
➪ MOSES – By faith Moses forsook Egypt, not fearing the wrath of the king, enduring as seeing Him who is invisible (11:27).
➪ MOSES – By faith Moses kept the Passover, and the sprinkling of blood which delivered Israel from having their firstborn slain (11:28).
➪ ISRAEL – By faith Israel passed through the Red Sea on dry land (11:29).
➪ ISRAEL – By faith the walls of Jericho fell down, after Israel had marched around them around them for seven days (11:30).
➪ RAHAB – By faith Rahab received and hid the Jewish spies in peace, thereby being delivered with her household (11:31).
➪ OTHERS – By faith kingdoms were subdued, righteousness was wrought, promises were obtained, the mouths of lions were stopped, the violence of fire was quenched, men escaped from the edge of the sword, waxed valiant in fight, and turned to flight the armies of aliens (11:33-34).
Those are examples of real faith. When these people believed, they moved out upon the word they had embraced, and did not hesitate. They did not draw back, but forged forward, even when it appeared to contradict all human reasoning.
This is the kind of believing that took place in our text. It was not mere assent, or being brought to an intellectual agreement with what was said. It rather involved the resetting of their moral compass so that they ceased to live as they once did, reshaping their lives around the Word that was delivered to them.
Those who do not act upon the Word of God have not believed it! In Scripture, the Spirit is very candid about this, stating that such people “believed not” (Psa 78:22,32; 106:24; Mark 16:14; John 6:64; 10:25; 12:37; Acts 17:5; 19:9; 28:24; 2 Thess 2:12; Heb 3:18; 11:31; Jude 1:5). All of this has a strange sound in the religious climate that has been created in our time. A new kind of Gospel is being hawked among the people that allows for a lack of godly response. Employing the corrupt wisdom of men, pleasing explanations for sin and a lack of faith have been concocted that leave men comfortable in their unbelief. Plans ad-infinitum have been developed to correct human behavior without addressing the damning presence of unbelief. All of this is by no means innocent. This entire approach is itself the result of unbelief, and is neither innocent nor tolerable.
Our text is a representation of what you might call the real thing. The real Gospel produced a real faith, which resulted in corresponding real response.
HONORABLE GREEK WOMEN AND NOT A NEW MEN
“ . . . also of honorable women which were Greeks, and of men, not a few.” Other versions read, “prominent women as well as men,” NKJV “prominent Greek women and men,” NASB “Greek women and men of high standing,” NRSV “Greek women of honorable estate, and of men,” ASV “Greek women of high position, and of the men,” BBE “Grecian women of the upper classes and men,” DARBY “honest women . . . and men,” GENEVA “influential Greek women and men,” NAB and “a few prominent Greeks, women as well as men.” AMPLIFIED
This is the third time women of distinction have been mentioned. In Antioch, the Jews stirred up “the devout and honorable women” (13:50). In Thessalonica quite a few “chief women” believed “and consorted with Paul and Silas” (17:4). Now many “honorable women” believe the Gospel. These were women of noble rank, prominent in the community.
It is of interest that in two of the three places such women are mentioned, they are mentioned before the men (13:50; 17:12). In 17:4, they are the only gender mentioned. I know of a significant number of professed preachers and teachers who could not even speak in this manner. They could not find the words in their mouths.
However, the text before us is an inspired one, signifying that it is proper to speak of believing women in this manner.
THE JEWS FROM THESSALONICA
“ 13 But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people.”
Paul wrote to the church in Thessalonica concerning the Jews: “ . . . the Jews: Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost” (1 Thess 2:16). Although Paul had “great heaviness and continual sorrow of heart” concerning the unbelieving Jews (Rom 9:2-3), he did not gloss their condition. He charged them with killing Jesus and their own prophets, persecuting him and those with him, being contrary to all men, and forbidding them to speak to the Gentiles that they might be saved. Godly concern and deep affection does not overlook wicked manners. Therefore, Paul spoke plainly about those who opposed him. They had maintained consistent opposition to the truth – both in Jesus, who Himself was the Truth, and in the Gospel, which is the rational declaration of the truth.
In acting as they did, Paul says they did so “to fill up their sins always.” Other versions read, “to fill up the measure of their sins,” NKJV “heap up their sins to the limit,” NIV “make the measure of their sins complete,” BBE “adding to the number of their sins,” CSB “fulfill their sins always,” GENEVA “constantly filling up the measure,” NAB and “they fill up [to the brim the measure of] their sins.” AMPLIFIED
Here is a perspective of sin that is virtually unknown in our time. This is because it does not blend with the spurious gospels and humanistic approaches to religion that are popular. When sin is not forgiven, and continues to be expressed, it is accruing more and more Divine wrath. The breaking forth of wrath takes place when the cup is full. Thus God spoke of the iniquity of the Amorites as “not yet full” (Gen 15:16). This condition allowed for Divine tolerance until such time as their iniquity reached the full measure. James spoke of the continued transgressions of the rich as heaping “together for the last days” (James 5:3). Paul wrote to the Romans concerning those who treasure up to themselves wrath “against the day of wrath” (Rom 2:5).
The picture is a most dreadful one – one of God’s anger increasing more and more, while He endures “with much longsuffering the vessels fitted to destruction” (Rom 9:22). These are vessels that, like the brute beasts, were “made to be taken and destroyed” (2 Pet 2:12). However, because of His righteousness, God does not execute the well deserved judgment until their iniquity has been made full, thereby confirming their corruption to all of the inquiring hosts of heaven.
The Jews in Thessalonica were in this category, and apart from repentance and the belief of the Gospel, the wrath focused upon them was increasing like a growing cloud that hovered over their heads. Those who aggressively oppose those who preach the Gospel are not innocent, as Paul affirmed to the Thessalonians.
THE JEWS OF THESSALONICA
“But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea . . .” Other versions read, “that the word of God had been proclaimed by Paul in Berea also,” NASB “that Paul was preaching the word of God at Berea,”: NIV and “in Berea as well.” NRSV
These Jews were not content to silence Paul in their own town, they did not want him preaching the Gospel in any town. It is apparent that they made it their business to keep track of Paul, for they could not tolerate the message he was preaching.
Something to Note
Here it is said that Paul was doing the preaching, even though others were in a supporting role of some sort (13:46,50; 15:12,35; 16:19,32; 17:4,10. Notwithstanding, the primary speaker was Paul, as affirmed in other texts (13:16; 14:9,12,19; 16:14; 17:2,13-15). Throughout His dealings with men, God has always used leaders – those who were especially conversant with Him and His will. The church is not a democracy in which all hold equal status. It is expressly revealed that “God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that . . . ” (1 Cor 12:28). Paul, as well as some others, was in all three of those categories.
Prior to this, the Jews from Antioch and Iconium came to Lystra, and persuaded the people to stone Paul, drag him outside of the city, and leave him for dead (Acts 14:19).
THEY STIRRED UP THE PEOPLE
“ . . . they came thither also, and stirred up the people.” Other versions read, “agitating and stirring up the crowds,” NASB “to stir up and incite the crowds,” NRSV “stirring up and troubling the multitudes,” ASV “troubling the people and working them up,” BBE “agitating and disturbing the crowds,” DARBY “moved the people,” GENEVA “ceased not to excite and alarm the people,” MRD “to cause a commotion and stir up the crowds,” NAB and “disturbing and inciting the masses.” AMPLIFIED
In this text, the word “people” means “a crowd . . . a multitude of men who have flocked together in some place . . . a throng . . . a multitude.” THAYER This confirms the remarkable success Paul and Silas had realized at Berea – a large number of Jews believed, as well as a significant number of Gentile women and men!
These wicked men no doubt hurled the same charges at Paul and Silas that they had voiced in Thesslonica: “these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus” (17:7). Not wanting to be known as political insurrectionists, these accusations troubled the common people from Berea, just as they did those from Thessalonica: “And they troubled the people and the rulers of the city, when they heard these things” (Acts 17:8). Once again, they stirred up the people by introducing the notion that there were significant disadvantages that would result from any association with Paul and Silas. The devil’s crowd is still attempting to make this impression upon the people concerning those who preach and teach the truth of God.
The enmity that exists between Jesus and Satan also exists between those who are joined to Christ, and those who are of the devil. God said to Satan, “And I will put enmity between thee and the woman, and between thy seed and her seed” (Gen 3:15). The enmity was not put there by Satan, but by God Himself – and it cannot successfully be avoided. God has so arranged things that those who embrace Jesus will eventually be opposed by those who do not. There is a hostility that exists between flesh and spirit that cannot possibly be resolved. That is precisely why “flesh and blood cannot inherit the kingdom of God” (1 Cor 15:50).
THE BRETHREN ARE ALERT
“ 14 And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still.”
I am both impressed and challenged with the alertness of those early believers. In the wake of institutionsalism and professionalism, this kind of sensitivity has been largely lost. This is because both of these plagues require a center point or emphasis that is other than the Lord Jesus Himself. When lives are lived “unto Him which died for them and rose again” (2 Cor 5:15), a spiritual climate is produced in which there is an acute awareness of the relationship of circumstances to the work and praise of God. This is lived out in our text.
THE BRETHREN SENT PAUL AWAY BY SEA
“And then immediately the brethren sent away Paul to go as it were to the sea . . .” Once the circumstances are discerned (and that was quickly), the brethren waste no time in getting Paul out of danger. They acted “immediately,” making arrangements for Paul to leave that region.
They determined to send him away “by sea,” as his enemies would be less apt to quickly adjust to such a circumstance. Berea was on the Aegean Sea, so that means of travel was readily available. In order to do this, some arrangements had to be made. A ship had to be chosen, and the due fare paid. The distance traveled will be somewhere between 200-250 miles. That, however, did not appear to offer much of a challenge to the brethren. Of course, where there is godly determination, challenges, obstacles, and the requirement for swift and effective action are more readily met. Many lives are lived in uncertainty and in a slovenly manner because the people have never really made up their mind to serve the Lord. Such a state contradicts the nature of salvation, as well as the express requirements for disciples.
SILAS AND TIMOTHY REMAIN
“ . . . but Silas and Timotheus abode there still.” Other versions read, “remained there,” NKJV “stayed in Berea,” NIV “remained behind,” NRSV and “abode in that city.” MRD
It is apparent that Silas and Timothy were exempt from the danger Paul was facing. This was probably owing to at least two things. First, Paul was the leader of this expedition, and had been the chief speaker. Therefore, the attention had been placed upon him. His enemies probably could not conceive of the work continuing without him – but it would! Second, Timothy was probably more of a novice, while Silas was among the “chief men” in Jerusalem (15:22), and could handle the remaining work. All of this was also being governed by the Head of the church, who would see to it that the work was carried forwarded. He is fully able to convince the opposing Jews that there was no danger posed to them in the presence of Silas and Timothy, even though they would preach the same Gospel. This is a sterling example of how the Lord makes a man’s enemies be at peace with the man whose “ways please the Lord” (Prov 16:7). This, however, is done with Divine discretion. It appears to me that the church in Thessalonica needed these brethren in order to be more firmly established.
In this case, Paul’s life is endangered, but the lives of Silas and Timothy apparently are not. This is all carried out within the context of God’s eternal purpose, and with a strict regard for the ministry given to each of His children. We should not be confounded by Divine strategies, as though God had to clear what He does with His children. There are higher purposes being served in His work than purely human interests. Stephen may die early in his ministry, while Daniel’s ministry spans several generations, and Paul labors into the twilight of his life. James may be removed from the field of labor, while his brother outlives all of the other apostles. Enoch may walk with God, then be translated into heaven at the tender age of three hundred and sixty-five, while Noah does not even begin his assigned work until he was nearly five hundred years old, completing the ark one hundred and twenty years later, when he was six hundred years of age (Gen 7:6).
The person who labors for the Lord must reconcile himself to the element of uncertainty concerning the duration of life. The godly must learn to reason in this manner: “My times are in Thy hand” (Psa 31:15). From our point of view, they are like a “vapor” (James 4:14).
THEY CONDUCTED PAUL TO ATHENS
“ 15 And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed.”
By the providence of God, Paul now goes to the southern part of Greece. The time required for the journey is not known.
THEY CONDUCTED PAUL TO ATHENS
And they that conducted Paul brought him unto Athens . . .” Other versions read, “the men who escorted Paul,” NIV “those who went with Paul,” BBE “those who accompanied Paul,” NET “they that guided Paul,” PNT “the believers who went with Paul,” IE “the men who acted as Paul’s bodyguard,” WILLIAMS “those caring for Paul,” MONTGOMERY and “The men who accompanied Paul took him as far as Athens.” AMPLIFIED
Within a relatively short time, Paul has moved from Philippi in Northern Greece to Athens in southern Greece. He spent three weeks in Thessalonica (17:2), and apparently a very brief time in Berea. Now, some brethren personally conduct him to Athens, actually accompanying him on the trip.
This city was the most celebrated city in Greece, and was founded about “1,556 years before the Christian era.” BARNES The city still exists today, 2,000 years later. Historically it was noted for its “philosophy, learning, and the arts. The most celebrated model of architecture and statuary were there; and for ages it held its preeminence in civilization, arts, and arms.” BARNES The Britannica Encyclopedia says of this city, “Many of classical civilization's intellectual and artistic ideas originated there, and the city is generally considered to be the birthplace of Western civilization.”
Now, this citadel of learning and worldly wisdom will be invaded, as it were, with a superior wisdom that it will consider foolishness. It is of interest that Paul had such confidence in the power of the Gospel that he did not hesitate to take it to the cultural center of the civilized world. It confirms that the Gospel is not tailored for those who are lacking in their ability to think and reason. To be sure, those who have natural disadvantages and incapacities in this area are not excluded from the Gospel. God can enable them to grasp the truth so they too can be saved. However, the Gospel has not been specifically tailored for such souls. No one who is familiar with Moses, the Psalmists, Solomon, the Prophets, John the Baptist, Christ the Lord, the apostles, or other inspired writers have charged them with simplistic teaching.
No serious student of Scripture has every considered them to be sixth-grade reading! Those who insist on always reducing the message so that a child can understand it have betrayed their lack of familiarity with God Himself. Some preachers and teachers insult their listening audience as though they were intellectual children. The Scriptures admonish us to “be men” in our understanding, informing us that there comes a time when childish understanding must be put away.
Joseph Benson, who worked with John Wesley in the mid-1700's, observed: “Paul is generally allowed to have been a man of fine taste and cultivated genius; but his thoughts were too much occupied about more sublime and interesting subjects, to make observations on these elegant or magnificent trifles.” BENSON’S COMMENTARY
True men of God avoid unprofitable involvements – particularly those dictated by worldly wisdom, and driven by human agendas.
A COMMANDMENT FOR SILAS AND TIMOTHY
“ . . . and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed.” Other versions read, “as soon as possible,” NASB “quickly,” BBE “as quickly as possible,” CSB “at once,”GENEVA and “as soon as they could,” NJB and “hurry and join him.” NLT
This passage reminds me of the words of David to Ahimelech: “the king’s business required haste” (1 Sam 21:8). One senses that real Kingdom laborers place the highest priority on the work of the Lord – which is at it should be.
This word leads us to believe that it took some time, probably in terms of days, or even weeks, for Paul to get to Athens. I am sure that ships did not run on a daily schedule. In those times, there were special times and seasons when ships came in and departed, so that it might very well have taken weeks, or even months, for Paul and those escorting him to arrive in Athens. Likewise, the return trip would probably take considerable time, as they waited for a return voyage.
On this occasion, it appears that Paul felt enough time had been spent with the brethren in Thessalonica. They were a reasoning people, so would grow quickly. In fact, in his letter to the Thessalonians he described how they had received the Word of God.
➪ They bore the evidence of having been elected by God: “Knowing, brethren beloved, your election of God” (1 Thess 1:4).
➪ “For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost” (1 Thess 1:5-6).
➪ And again, “For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe. For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews” (1 Thess 2:13-14).
➪ And yet again, “But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another” (1 Thess 4:9).
Therefore, Paul calls for Silas and Timothy to come to him “with all speed,” or as quickly as they could. We are not sure why he gave this word. Perhaps he felt the work in Athens would be significant, requiring their assistance. Later, we know that he sent Timothy back to Thessalonica from Athens: “Wherefore when we could no longer forbear, we thought it good to be left at Athens alone; And sent Timotheus, our brother, and minister of God, and our fellowlaborer in the gospel of Christ, to establish you, and to comfort you concerning your faith” (1 Thess 3:1-2).
Now, we will see how a man with a Jewish education in the flesh, and the revelation of Christ from heaven, will fair among the world’s most astute intellects. Here, we will, find a noble confirmation that spirituality benefits the mind.
CONCLUSION
We have been exposed the work of the Lord being carried out in an arena of conflict. Although there is the precious fruit of ready minds, submission to the truth, believing, and obedience, there is also the presence of hostility, uncertainty, and hindrances. The arena of godly labor is an intensely active one!
The book of Acts contains the accounts of various adverse reactions to the preaching of the Gospel. This message is a good message – “glad tidings of good things” (Rom 10:15). It announces a righteous amnesty for sinners, and the opportunity to be “made the righteousness of God” (2 Cor 5:21). However, none of this has any appeal to those who are wedded to this world and ruled by unbelief.
THE RECORD OF ADVERSE RESPONSES TO THE MESSENGERS OF THE GOSPEL
Ponder the inspired record of some of the adverse and hostile reactions to Kingdom laborers – even though they delivered a marvelous message of hope.
➪ Arrested – “And they laid hands on them . . . And laid their hands on the apostles . . . And when he had apprehended him . . . And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers” (4:3; 5:18; 5:27-28; 12:4; 16:19).
➪ Formally judged without due cause – “And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem . . . And when they had set them in the midst, they asked, By what power, or by what name, have ye done this? . . . And when they had brought them, they set them before the council: and the high priest asked them, saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us , , , and brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city” (4:5-7; 5:27-28; 16:20).
➪ Incarcerated – “ . . . and put them in hold unto the next day: for it was now eventide . . . and put them in the common prison . . . he put him in prison, and delivered him to four quaternions of soldiers to keep him . . . they cast them into prison, charging the jailor to keep them safely” (4:3; 5:18; 12:4; 16:23).
➪ Beaten – “ . . . when they had called the apostles, and beaten them . . . And when they had laid many stripes upon them . . . and when they saw the chief captain and the soldiers, they left beating of Paul” (5:40; 16:23; 21:32).
➪ Disputed against – “Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen . . . And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians . . . spake against those things which were spoken by Paul, contradicting and blaspheming . . . the Jews spake against it” (6:9; 9:29; 13:45; 28:19).
➪ Misrepresented and falsely accused – “For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us . . . And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, and teach customs, which are not lawful for us to receive, neither to observe, being Romans . . . these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus” (6:14; 16:20-21; 17:7).
➪ Stoned – “And they stoned Stephen . . . having stoned Paul, drew him out of the city, supposing he had been dead” (7:58-59; 14:19).
➪ Commanded not to speak in the name of Jesus – “And they called them, and commanded them not to speak at all nor teach in the name of Jesus . . . Did not we straitly command you that ye should not teach in this name?” (4:18; 5:28).
➪ Beheaded – “And he killed James the brother of John with the sword” (12:2).
➪ Subjected to public ridicule – “And the multitude rose up together against them: and the magistrates rent off their clothes . . . But Paul said unto them, They have beaten us openly uncondemned, being Romans” (16:20-23,37).
➪ Persecution raised against them – “ the persecution that arose about Stephen. . . and raised persecution against Paul and Barnabas” (Acts 13:50).
➪ Expelled – “ . . . and expelled them out of their coasts” (13:50).
➪ Forced to flee – “Then the disciples took him by night, and let him down by the wall in a basket . . . They were ware of it, and fled unto Lystra and Derbe . . . And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still” (9:25; 14:6; 17:14-15).
➪ The Jews caused agitation in the environment – “And they stirred up the people, and the elders, and the scribes . . . But the Jews stirred up the devout and honorable women, and the chief men of the city . . . But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren . . . And they troubled the people and the rulers of the city . . . they came thither also, and stirred up the people . . . when they saw him in the temple, stirred up all the people” (6:12; 13:50; 14:2; 17:8,13; 21:27).
➪ Hounded from city to city – “And there came thither certain Jews from Antioch and Iconium, who persuaded the people . . . But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people . . . Whereupon certain Jews from Asia found me purified in the temple” (14:19; 17:13; 24:18).
➪ Mocked – “ And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter. . . much learning doth make thee mad” (17:32; 26:24)
➪ Charged with insanity – “You are out of your mind, Paul” NIV (26:32).
➪ Council taken to kill them – “ . . . the Jews took counsel to kill him . . . they watched the gates day and night to kill him . . . but they went about to slay him . . . And as they went about to kill him . . . and we, or ever he come near, are ready to kill him . . . laying wait in the way to kill him . . . For these causes the Jews caught me in the temple, and went about to kill me” (9:23,24,29; 21:31; 23:15; 25:3; 26:21).
There are those pretentious religious philosophers who, with an intellectual tone, ask why bad things happen to good people. I have noticed over the years that such people never bring up those of Scripture who endured such suffering.
THE REACTION OF THE WORLD TO JESUS
Of course, all of this is trumped by the record of the suffering of our Lord Jesus – sufferings that preceded the cross, on which He wrought salvation.
➪ He suffered many things of the elders, and chief priests, and scribes (Matt 16:21).
➪ He endured the contradiction of sinners against Himself (Heb 12:3).
➪ He was charged with being a Samaritan (John 8:48).
➪ He was charged with having a demon (John 7:20; 8:48,52).
➪ His own family thought He was beside Himself (Mk 3:21).
➪ Repeated efforts were made to take His life prior to the appointed time (Matt 26:4; Lk 22:2; John 5:18; 7:1).
➪ He was persecuted (John 15:20).
➪ He was hated (John 15:18,25).
➪ He was misrepresented, and false charges were leveled against Him (Mk 14:58).
➪ People were offended by Him (Matt 13:57; Mk 6:3).
➪ People “laughed Him to scorn” (Matt 9:24).
➪ Some said they knew He was a sinner (John 9:24).
THE NATURE OF KINGDOM WORK
Kingdom work, or work that is in alignment with, and complementary of, God’s eternal purpose, is being carried out in this world, yet is separate and distinct from it. What God is doing in Christ Jesus is not focused upon making the world a better place to live, or its inhabitants happy and successful in its domain. If a person begins with the supposition that this is the Divine objective, life will be confusing discouraging, and tedious.
All of this is covered well in the Pauline expression, “But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us” (2 Cor 4:7). The treasure of reference is not only the essential experience, but is the objective of all Kingdom labors: “to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor 4:6). That is, the comprehension of this glory is only possible by an in-depth awareness of the Person of Jesus Christ. The “glory of God” is primarily in heaven, and secondarily upon earth. The knowledge of that glory has to do with who God is and what He is doing in the Person of His Son.
This remarkable treasure – “the knowledge of the glory of God in the face of Jesus Christ” – is presently deposited in a frail earthen vessel: our bodies. This is contrary to the wisdom of the world. In this world, valuable commodities are not put into frail containers. To keep them in such a housing would jeopardize the contents, and make it easier for enemies of take them for their own. However, in the Divine economy, the purpose is NOT to protect the treasure, but to maintain it through use. That can only be done through Divine help – and that is stating the case mildly.
So it is that all who labor in the vineyard of the Lord must do so in a world that is condemned, and is filled with hostility and opposition. All of this is designed to promote faith and a lively awareness of the One to whom we belong, and where we are going. If these things had been lacking in Paul and those with him, they would have been overthrown by the circumstances they faced. That fact also accounts for professed believers who are derailed by circumstances. Either they never had the treasure at all, or they selfishly conducted their lives while neglecting the treasure. There really is no other way for men to fail in their labors for the Lord. It is written, “Your labor is not in vain in the Lord!” (1 Cor 15:58).
The records reported in the book of Acts reflect the very real and effective nature of the Kingdom of God and those who are willingly participating in it. This is not a kingdom that is “of the world,” or after the worldly manner of kingdoms. It does not function as the governments and businesses of this world, and woe be to that person who attempts to impose such manners on the work of the Lord! The very fact that the King of the kingdom is not in this world, but seated at the right hand of the Majesty in the heavens, confirms that His Kingdom of not of this world – else He would have remained here. But He left!
Knowing that it is beyond all disputation that Jesus is no longer here as He was before, some teach that He will return and set up an earthly empire. In this, they are revealing the unacceptable manner in which they think. They try to impose this perspective on Scripture, wresting certain texts to agree with their corrupt understanding. However, God has spoken to this issue with unmitigated clarity – and He did so early in the history of the church.
THE REVEALING WORD
With the keys of the Kingdom in his hand, Peter boldly affirmed of Jesus, “Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began” (Acts 3:21).
➪ The words “whom the heaven must receive” refer to the ascension of Christ, when He was “received up into heaven, and sat on the right hand of God” (Mk 16:19).
➪ The word “receive until” speaks of more than a mere welcome. There is a point at which He will leave the heavens to gather His people unto Himself. The period between His ascension and that time is the “until” of the text. Jesus was “received” in heaven to administer the Kingdom, and to do so until the consummation of all things. He did not return to wait for a kingdom! Other versions capture this sense of the text: “He must remain in heaven until,” NIV/NSRV “who is to be kept in heaven till,” BBE “He has to remain in heaven until,.” CSB “heaven must contain until,” GENEVA “whom heaven must keep until,” NJB “Jesus must stay in heaven until,” IE and “heaven must receive [and retain] until.” AMPLIFIED I have provided these various translations to confirm that there is no doubt concerning the actual wording of the text. There is a time set when Jesus will leave His present position. The only thing to be determined is when and why that is.
➪ The terminal point of “until” is specified as “the times of the restitution of all things, which God has spoken by the mouth of His holy prophets since the world began.” Other versions read, “restoration of all things,” NKJV “to restore everything,” NIV “universal restoration,” NRSV “the time for establishing all,” RSV “the time when all things are put right,” BBE “The completion of the times,” MRD “the final restoration,” NLT and “the complete restoration.” AMPLIFIED
This speaks of the fulfilment of God’s purpose, not a utopian society upon this present earth. Elsewhere is it is referred to in these words, “That in the dispensation of the fulness of times He might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in Him” (Eph 1:10). Jesus referred to this as “the regeneration” (Matt 19:28). Peter referred to the environment as “new heavens and a new earth, wherein dwelleth righteousness,” stating that this will follow the destruction of the present heaven and earth (2 Pet 3:10-13).
The terminal point will involve a total change, not a partial one. It will be universal not provincial, global, and not regional. It will involve the whole world, not just Israel or the body of Christ. When Jesus leaves heaven, He will deal with both the tares and the wheat, and the faithful and the unfaithful (Matt 13:40-41; 2 Thess 1:9-10). Everything the prophets said will be fulfilled, not merely a portion of their words. Keep in mind some of the things that the prophets foretold.
➪ The perishing of the earth and the heavens (Psa 102:25-26; Isa 24:19-20; Isa 51:6).
➪ The destruction of death itself (Hos 13:14).
➪ The resurrection of the dead (Job 14:12-16; Psa 17:15; 49:15; Isa 26:19; Dan 12:2; Hos 13:14).
➪ The swallowing up of death in victory (Isa 25:8).
➪ Wiping away tears from all faces (Isa 25:8).
➪ The day of judgment (Psa 96:13; 98:9; Dan 7:9).
All of these things will preclude the coming of the Lord, for they are essential to the fulfillment of His purpose.
It ought to be obvious that the things in heaven and the things in earth cannot be perfectly united. They are contradicting orders, and cannot be merged. When Jesus left heaven, He had to empty Himself of certain Divine appearances and prerogatives, else the world would have been destroyed by His glory (Phil 2:8; Rev 20:11). Eternality and temporality, the realms and inhabitants of mortality and immortality. cannot merge. Divine glory and flesh and blood cannot blend. A glorified Christ cannot visibly cohabit with unregenerated men in temporal bodies. That ought to be apparent enough to require no further explanation.
My point in mentioning this is that the messengers of Christ labor with a mind to the passing of the present heavens and earth, not the establishment of ideal circumstances in them. That is precisely what we are being exposed to in the book of Acts. Furthermore, even the “enemies of the cross of Christ” (Phil 3:18) picked up on the clash between the Kingdom those men preached, and the kingdoms of this present evil world – or the worldly manner of rule and government. They were cognizant of the sharp contrast between the facts and values they ministered and those of this world. It is ironic that many professing Christians are ignorant of such things. It is my persuasion that this is largely owing to the prevalence of a false Gospel.