The Book of Acts

Lesson Number 75

TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).

---------- Lexicon and Bible Translation Codes with Identification -----------

LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon

DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.

PAUL PREACHES IN CORINTH

“^18:1 After these things Paul departed from Athens, and came to Corinth; ² And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them. ³ And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers. ⁴ And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. ⁵ And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ. ⁶ And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles. ⁷ And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue. ⁸ And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized. ⁹ Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: ¹⁰ For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city. ¹¹ And he continued there a year and six months, teaching the word of God among them.” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Acts 18:1-11)

   INTRODUCTION

BRIEF SUMMATION OF THE TEXT

            Following his experiences in Athens, Paul “came to Corinth.” Immediately he found some brethren, Aquila and Priscilla, who had recently arrived from Rome. He stayed with them, laboring as a “tentmaker,” a craft they all knew. Again, he spent the Sabbaths in the synagogue, persuading both Jews and Greeks. Following the arrival of Silas and Timothy, Paul was “pressed in the spirit” to elevate his dialog with the Jews, testifying that “Jesus was Christ.” This resulted in the eruption of fierce opposition. He then entered into a house that adjoined the synagogue. This resulted in the ruler of the synagogue, Crispus, and “many” of the Corinthians believing. In a night vision, the Lord spoke to Paul, telling him to remain in Corinth, because He had much people in that city. He assured Paul that no man would do him harm, Consequently, Paul remained in Corinth for a year and six months, “teaching the word of God among them.”

SOMETHING ABOUT JESUS THAT MUST BE SEEN

            There is a lot of religious folklore in the church concerning the kind of people the Lord prefers, and those He chooses to be around. It is not uncommon to hear people say Jesus preferred to be with the low-lifers, sinners, prostitutes, and the likes. This is based upon a statement found in Matthew 11:19 and Luke 7:34. There Jesus is referred to as “a friend of publicans and sinners.”

Ponder Who Made the Statement

            First, consider the text that is cited as proof of this representation of Christ: “And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?” (Matt 9:11). This is a statement of Jesus’ enemies. They referred to the time when Jesus was in Matthew’s house just after Jesus had called him. Matthew, himself being called from being a publican, had made a feast for Jesus, “and many publicans and sinners came and sat down with Him and His disciples” (Matt 9:9-10). Jesus did not go to them – they came to Him! Later Jesus said of His critics, “The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!” (Luke 7:34). Were His critics also right when they said Jesus was “a gluttenous man and a wine bibber”? Is the statement that He was “a friend of publicans and sinners” ever affirmed in Jesus’ doctrine, or in apostolic doctrine? Did the prophets ever foretell that as a trait of the coming Savior? Jesus Himself defined His “friends,” and He was very precise about it: “Ye are my friends, if ye do whatsoever I command you” (John 15:14).

People Jesus Preferred

            There were certain people whom Jesus preferred – people He chose to be continually with Him, and whom He might send forth to preach. He had many disciples, or followers – people who inconvenienced themselves to follow Jesus so they could be taught by Him. However, Jesus selected some from this large number, vouchsafing to them the privilege of being with Him all of the time. Here is the record. “And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles; Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew, Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes, and Judas the brother of James, and Judas Iscariot, which also was the traitor” (Luke 6:13-16).

            The Scriptures tell us why Jesus chose these men. The words are very specific: “And He ordained twelve, THAT THEY SHOULD BE WITH HIM, and that He might send them forth to preach”(Mark 3:14). He taught them things He did not make known to the multitudes (Matt 13:11; Mk 4:34). He took them with Him wherever He went, the only exception being times of isolated prayer (Matt 14:23), or when he sent the disciples to another place while He prayed (Mk 6:46-47). It ought to be obvious that Jesus preferred to be with them above all other people.

            First and foremost, these twelve disciples were those with whom Jesus preferred to be. They did not merely spend some time with Jesus, but were with Him continually. They left everything to follow Him. Peter referred to this when, speaking for all of the twelve, he said to Jesus, “Lo, we have left all, and have followed Thee” (Mk 10:28 and Luke 18:28). That was not said of everyone who followed Him. When Matthew made a great feast for Jesus, we read that “many publicans and sinners came and sat down with Him.” However, the Scriptures do say that they “sat down with Him AND HIS DISCIPLES” (Matt 9:10).

He Took His Disciples With Him

            When Jesus withdrew from the multitudes, He did so “with His disciples” (Mk 3:17). A great multitude from, Galilee followed Him, but He took His disciples with Him. After Jesus had raised Jairus’ daughter from the dead, He returned to His own country, and His disciples were with Him (Mark 6:1). When He took a ship to another region across the Sea of Galilee, He took His disciples with Him (Mark 8:10). It is recorded that, on another occasion, Jesus “went into a ship with His disciples: and He said unto them, Let us go over unto the other side of the lake. And they launched forth” (Luke 8:22). He never did anything like that with publicans and sinners! When He went into the northern regions of Canaan, into Caesarea Philippi, He took His disciples with Him (Mark 8:27). When He went to Jericho and returned from it, His disciples were with Him (Mark 10:46). When Jesus was invited to a wedding feast, His disciples were called as well, and went with Him (John 2:2). When Jesus entered into the Temple, and cleansed it of merchants and their wares, His disciples were with Him (John 2:12-17). When He went into Judea to preach and baptize the people, He took His disciples with Him (John 3:22). As the time of His betrayal drew near, Jesus withdrew to a city named Ephraim, continuing there with His disciples (John 11:54). On the eve of His betrayal, when He was going to observe the Passover feast, Jesus said to His disciples, “With desire I have desired to eat this passover WITH YOU before I suffer” (Luke 22:15). Is there really any question about the people-preferences of Jesus?”

Places Jesus Preferred

            Just where did Jesus prefer to be, and where did He do most of His teaching? As we consider these things, keep in mind that the church is to follow His example, not pursue the ideas and traditions of men. On the Sabbath day, you were sure to find Jesus in the synagogue, where devout Jews gathered on that day. Thus it is written, “And they (Jesus and His disciples) went into Capernaum; and straightway on the sabbath day He entered into the synagogue, and taught” (Mark 1:21). Again, “And when the sabbath day was come, He began to teach in the synagogue” (Mark 6:2). And again, “And he came to Nazareth, where He had been brought up: and, as His custom was, He went into the synagogue on the sabbath day, and stood up for to read” (Luke 4:16). And again, “And it came to pass also on another sabbath, that He entered into the synagogue and taught” (Luke 6:6). We also read statements like this: “Jesus went about all of Galilee, teaching in their synagogues” (Matt 4:23). Again, “And Jesus went about all the cities and villages, teaching in their synagogues” (Matt 9:35). And again, “He preached in their synagogues throughout all Galilee” (Mark 1:39). And again, “And He taught in their synagogues, being glorified of all” (Luke 4:15). And again, “And He preached in the synagogues of Galilee” (Luke 4:44). And again, “And He was teaching in one of the synagogues on the sabbath” (Luke 13:10).

            At other times, Jesus could be found in the Temple, with His disciples. It is written, “And Jesus went into the Temple of God” (Matt 21:12). Again, “And Jesus entered into Jerusalem, and into the temple” (Mark 11:11).; And again, “And they come to Jerusalem: and Jesus went into the temple” (Mark 11:15). And again, “And they come again to Jerusalem: and as He was walking in the temple” (Mark 11:27). Mark 12:35 refers to Him teaching in the Temple. The fifth chapter of John tells us of Jesus healing an impotent man, then finding him later “in the Temple” (John 5:14). John 7:14 says, “Now about the midst of the feast Jesus went up into the temple, and taught.” When Jesus cried out for people to come to Him and drink, promising they would receive the Holy Spirit, John informs us that He cried out while He was “in the Temple” (John 7:28). John 8:2 says that Jesus came into the Temple “early in the morning,” and that all the people came to Him there. John 8:20 informs us that Jesus “taught in the Temple.” John 10:23 says that “Jesus walked in the Temple, in Solomon’s porch.” Knowing He was there, the people came to Him: “And the blind and the lame came to Him in the temple; and He healed them” (Matt 21:14). When He was arrested in the Garden, when Judas betrayed Him, He told those who came, “I sat daily with you teaching in the temple, and ye laid no hold on me” (Mat 26:55). Summarizing His ministry, Jesus said to His enemies, “I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing” (John 18:20). Why do we not hear these sophists speaking of Jesus choosing to be in the synagogues and the Temple? Whose books have they been reading? Certainly not God’s!

            And why was Jesus found so frequently in the synagogues and the Temple? It was because these were places where devout people were more apt to gather. Oh, He did encounter unbelieving people and hypocrites in those places, but they did not belong there, and He would tell them so. The synagogue and Temple were not places for publicans and sinners to gather, but where prayer was made and the word of God read and taught. These places were established for seeking the Lord, calling upon His name. When men made the Temple a place of commerce, selling their wares, and providing proper currency exchange, Jesus drove them out. They did not belong in these places, but Jesus did, and that is where you could find Him. Luke speaks particularly of the last period of Christ’s life, summarizing what He did when He was in Jerusalem: “And in the day time he was teaching in the temple; and at night he went out, and abode in the mount that is called the mount of Olives” (Luke 21:37). Such times represented the thrust of His ministry – the general rule, or what He ordinarily did.

Other Places Jesus Was Found

            Of course, there were times when He taught and ministered to the people elsewhere. Matthew 5:1 says He went up into a mountain, and His disciples followed Him, and He taught them. Matthew 15:29-30 also says He went up into a mountain near to the sea of Galilee, and great multitudes came to Him. Mark 3:13 says He went into a mountain “and called to Him those He Himself wanted.” Mark 2:13 states that Jesus went “by the seaside, and all the multitude resorted to Him.” Another time Jesus began to teach by the seaside, and the people gathered to Him in such great numbers He had to teach them while sitting in a boat (Mark 4:1-2). When Jesus went “beyond Jordan into the place where John first baptized, many resorted unto Him” (John 41). Once Jesus went into a desert place by Himself, and the people heard of it and followed Him on foot out of the cities (Matt 14:13). Luke tells us, “And when it was day, He departed and went into a desert place: and the people sought him, and came unto him, and stayed Him, that He should not depart from them” (Luke 4:42). He then tells us of Jesus’ reply, and what He did: “And He said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent. And he preached in the synagogues of Galilee” (Luke 4:43-44).

The People Came to Jesus

            Now, you will notice something very consistent in these matters. Jesus did not go to the people, but the people were gathered to Him. Oh, there were places Jesus went, departing from the people. Once He went to Gadara, healed a man who was possessed of a legion of demons, and then He immediately left (Mark 5:1-18). Another time He went into the borders or Tyre and Sidon, healed a woman’s daughter who was vexed with a demon, and then immediately left the area (Mark 7:24-31). Yet another time, He journeyed to the city of Nain, raised the dead son of a poor widow, and departed the region (Luke 7:11-16).

Jesus Went Where He Was Invited

            We also know that He went to places where he had been invited. There was the wedding feast in Cana of Galilee, where He went with His disciples (John 2:1-11). Following his calling, Matthew prepared a feast for Jesus (Matt 9:9-10). He was invited to the house of a man known as “Simon the leper” (Mark 14:3). Martha received Jesus into her house (Luke 10:38). He was also in house of Peter (Matt 8:14), and the house of Zacchaeus as well (Luke 19:5). While He was at Peter’s house, during the latter part of the day, “all the city gathered together at the door” (Matt 8:33). All of these people had some interest in Jesus. Once, when it was known that Jesus was in a certain house, “many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and He preached the word unto them” (Mark 2:2). This was the occasion when four men let a palsied man down to Jesus’ feet from the roof. Just as when Jesus went into a mountain, by the sea shore, and in the desert, the people came to Him. When word got out where He was, the people came.

Why Do People Misrepresent Jesus?

            Who do people misrepresent Jesus by saying He preferred to be around publicans and harlots? The answer is twofold. First, they do not know Him. Second, because they have superimposed their view upon Scripture, they do not have a grasp on the record God has given of His Son. They have only spouted what other ignorant people have said. However, the fact that they have presented a distorted view of Jesus is not at all innocent. That luxury is simply not permitted among the sons of men.

Why Say These Things?

            It may appear nothing more than a jaunt into the controversial to say these things. However, there is good reason for drawing attention to the truth about Jesus – particularly as it regards having to do with people. The book of Acts is a record of how men who possessed Christ conducted themselves. His life was being lived out in them.

THE RECORD OF PREACHING AND PEOPLE OF PREFERENCE IN ACTS

            Precisely the same preferences as were revealed in Jesus are confirmed in the record of the apostles in the book of Acts. From the second chapter through this text, the following accounts reveal their where they preached and the results that were realized.

➪    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 SPENDS TIME WITH THE SAINTS IN LYDDA (9:32-35). Heals the lame man Aenas, and all Lydda and Saron see him and turn to the Lord.

➪    PETER GOES TO THE HOUSE OF DORCAS, WHO HAD JUST DIED (9:39-42). Raises Dorcas from the dead, it is known throughout Joppa, and many believe in the Lord.

➪    PETER GOES 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.

➪    PAUL AND SILAS ENTER THE HOUSE OF LYDIA (16:40). Following their imprisonment they went to Lydia’s house, comforted the brethren, and departed.

➪    PAUL AND SILAS ENTER A SYNAGOGUE IN THESSALONICA (17:1-4). Opened and alleged that Jesus must needs have suffered and risen from the dead. Some of them believed and consorted with Paul and Silas. Unbelieving Jews launched an initiative against them.

➪    PAUL AND SILAS STAYED WITH JASON, A JEW (17:5-6). Jason’s house is assaulted as the Jews seek Paul and Silas. He is arrested, and assures the authorities that Paul and Silas are not trouble makers.

➪    PAUL AND SILAS ENTER A SYNAGOGUE IN BEREA (17:10). These Jews are more noble, searched the Scriptures to confirm what Paul said was true, and many of them believed.

➪    PAUL DISPUTES IN THE SYNAGOGUE OF ATHENS (17:17a). No response is reported.

➪    PAUL DISPUTED WITH THE DEVOUT PEOPLE IN ATHENS (17:17b). No response is reported.

➪    PAUL DISPUTED IN THE PUBLIC SQUARE WITH DISCUSSIONS WERE HELD (17:17c). The hearers feel that a strange God is being preached, having never heard of such things.

➪    CERTAIN PHILOSOPHERS IN ATHENS ASK PAUL TO ELABORATE ON WHAT HE WAS PREACHING (17:18-32). Having heard Paul preach of Jesus and the resurrection, these men asked Paul to tell them more. Paul preaches to them on Mars Hill, expounding the nature and activity of God, and the responsibility of men.

➪    PAUL REASONS IN THE SYNAGOGUE OF CORINTH (18:5-6). The listeners opposed themselves and blasphemed.

➪    PAUL ENTERS THE HOUSE OF JUSTUS, WHO WORSHIPED GOD (18:7-8). Crispus, the chief ruler of the synagogue, believed with all of his house, and many of the Corinthians as well believe and are baptized.

            Our text will reveal a remarkable consistency of the preferences revealed in both Christ Jesus and those He invested with power to carry on His work. A priority, though not exclusivity, will be placed on those who are acquainted, with and committed to, the truth of God. Others will be given opportunity to hear as long as they respond appropriately. Ignorance and dishonesty are in those who attempt to represent holy men of God as reflected the views of twentieth century sophists. This is not something that is innocent, nor is it a mere mistak,e in judgment. It is inexcusable to misrepresent God-ordained men!

   PAUL DEPARTS FROM ATHENS AND COMES TO CORINTH

            “ ^18:1 After these things Paul departed from Athens, and came to Corinth. . .”

AFTER THESE THINGS

            “After these things . . . ” Other versions read, “After this.” ^NIV The manner in which Luke refers to the whole experience of Paul in Athens provokes sober thought. After arriving in Athens Paul did the following.

➪     His spirit was stirred when he saw the city wholly given to idolatry (17:16).

➪     ]He disputed in the synagogue (17:17a).

➪     He disputed with devout persons (17:17b).

➪     He disputed daily in the marketplace, where sundry discussions were held (17:17c).

➪     In these places he preached Jesus and the resurrection (17:18).

➪     Certain philosophers heard Paul, and referred to him as a “babbler,” because it seemed to them he was setting forth strange gods (17:18).

➪     Paul was brought to the place where new ideas were heard and evaluated. There he was asked to elaborate on what he had been preaching (17:19-21).

➪     Standing boldly before the intelligentsia of Athens, Paul declared God, His works as they related to both nature and humanity, the day of judgment, and the resurrection of Jesus who would judge the world in righteousness (17:22-31).

➪     Some mocked when the heard of the resurrection (17:32a).

➪     Others said they would consent to hearing more about these things some other time (17:32b).

➪     Certain people remained with Paul, including a member of the Athenian counsel, a prominent woman, and others –all of them believing (17:34).

              Now, all of these events are simply referred to as “these things.” A mere man would have written a large volume concerning those events, including in it the picture or drawings of the various sites in the city. However, Paul’s preoccupation was with things pertaining to the Kingdom. He was not easily impressed when considering the works and intellectual astuteness of men. Further, the results that were yielded did not appear to justify remaining any longer in the city. He apparently entertained no hopes of great numbers of these intellects turning to the Lord. This is because he knew the manner of the Kingdom. How succinctly he stated this in his letter to the Corinthians – the city to which he will now go. “For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: That no flesh should glory in His presence” (1 Cor 1:26-29).

              Any unusual Divine working among people such as those in Athens would have been confirmed by a significant number of those people abandoning their quest for the novel, and engaging in one for the eternal verities Paul had been proclaiming. However, when such an interest was not stirred, Paul knew it was time to move on. His understanding of the manner of the Kingdom compelled him to do so, as well as His sensitivity to the directing of the Holy Spirit. It seems to me that any other conclusion would be very difficult to justify. Protracted preaching and teaching where disinterest prevails cannot be justified – at least not with the Word of God.

PAUL DEPARTED

              “ . . . Paul departed from Athens, and came to Corinth. . .” Other versions read, “and went to Corinth.” ^NKJV

              The idea here is that Paul’s trip to Corinth was a deliberate one. It was not simply the next stop on a haphazard trip. Paul is in the center of the will of God, moving about as Jesus did, doing the works to which He had been ordained (John 5:36; Eph 2:10). We are not told precisely what moved Paul to go to Corinth. However, the recorded events that follow confirm to us that he was, indeed, in the heart of the will of God.

              Thus far in this book, Paul’s travels have taken him a number of places. Being called by the Holy Spirit to a special work (13:2), Paul and Barnabas preached in the Island of Cyprus, ministering in a synagogue in Salamis (13:5), throughout the island (13:6), and in the city of Paphos to the governor of the island (13:6-12). From there they ministered in a synagogue in Antioch of Pisida (13:14), throughout that region, a synagogue in Iconium (14:1), Lystra, Derbe, and the region around them (14:6). They preached the Word in Perga (14:26), which concluded their mission trip. Paul and Silas revisited the churches where he and Barnabas had preached (15:36). They also went throughout Syria and Cilicia (15:41), and throughout the regions of Phrygia and Galatia (15:6). They went into Macedonia, preaching in Philippi (16:12), a synagogue in Thessalonica (17:1-2), a synagogue in Berea (17:10), a synagogue in Athens (17:17), and to the philosophers of Athens (17:22).

              Thus far, Paul has traveled well in excess of one thousand miles, enduring all manner of opposition, including being charged falsely, being stoned, humiliated, and publically beaten and incarcerated. Yet, because he is living by faith, he cannot be deterred from being steadfast 0and unmoveable, always abound in the work of the Lord (1 Cor 15:58).

   HE FOUND SOME BRETHREN

              “ ² And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them.”

              The body of Christ is unique – and we should expect it to be. After all, it is not only the means through which Jesus Christ expresses Himself, but all of its members are Divinely certified and placed. First we are “made accepted in the Beloved” (Eph 1:6), and “qualified. . . to be partakers of the inheritance of the saints in light” ^NKJV (Col 1:12) – certified. Second, God Himself has “set the members every one of them in the body, as it hath pleased Him” (1 Cor 12:18) – placed. The association of the members is more than a mere formality or doctrinal technicality. The affiliation that they have with one another is very thorough – so much so that it is written, “we are members one of another” (Eph 4:26), and again, “So we, being many, are one body in Christ, and every one members one of another” (Rom 12:5). Some versions read, “each member belongs to the others,” ^NIV “individuals who are connected to each other,” ^GWN “individually parts of one another,” ^NAB “we are all joined to one another,” ^NJB and “we are parts one of another [mutually dependent on one another].” ^AMPLIFIED

THE ONENESS OF THE CHILDREN OF GOD

              The oneness of the children of God – those who are in Christ Jesus – is marvelous to consider.

➪     ONE BODY: From the standpoint of functionality, although they are “many,” they are “one body” (Rom 12:5). This is the people into whom the Lord Jesus pours His “fulness” (Eph 1:23). Paul is the only Scriptural writer that refers to the saints of Christ’s “body,” and he does it frequently (Rom 12:4,5; 1 Cor 12:13-27; Eph 1:23; Ep 2:16; 3:6; 4:4, 12,16; 5:23,30; Col 1:18; 2:19; 3:15).

➪     THE CHURCH: Considering them from the standpoint of togetherness, or an assembly, they are “the church” – or gathering of ones called out of the world (Acts 2:47; 5:11; 20:28; 1 Cor 10:32; 12:28; 15:9; Gal 1:13; Eph 1:22; 3:10,21; Eph 5:23,24,25,29,32; Phil 3:6; Col 1:18,24; 1 Tim 3:15; Heb 2:12), and “the general assembly” (Heb 12:23).

➪     FAMILY: Considered from the standpoint of immediate relation to one another under Christ, they are “the whole family in heaven and earth” (Eph 3:15), “the house of God”(1 Tim 3:15; Heb 10:21; 1 Pet 4:17), “the household of God” (Eph 2:19), and Christ’s “house” (Heb 3:6).

➪     FLOCK: Viewed as being the custodianship of Jesus, they are “the flock of God” (1 Pet 5:2). These are care for by Jesus Himself.

➪     BRIDE/WIFE: Seen as being intimate with Christ, they are “the bride of Christ” (Rev 21:9), “the bride” (Rev 22:17), and Christ’s “wife” (Rev 19:7; 21:9).

➪     NEW MAN: Perceived as a composite of both Jews and Greeks, the church is said to be “one new man” (Eph 2:15).

➪     HUSBANDRY/BUILDING: Seen as the people among whom God is working and dwelling, they are Gods “husbandry” (1 Cor 3:9), “building” (1 Cor 3:9), “temple” (1 Cor 3:16-17; 2 Cor 6:16), “a spiritual house” (1 Pet 2:9), “the habitation of God” (Eph 2:22), and “God’;s heritage” (1 Pet 5:3).

➪     CUSTODIAN OF TRUTH: Seen as having the responsibility of guarding and proclaiming the truth, the saints are called “the pillar and ground of the truth” (1 Tim 3:15).

              As used in the above texts, none of these expressions can be described in the plural: i.e. bodies, churches, flocks, wives, men, husbandries, buildings, pillars etc. The only term used in the plural is “church.” When the word “churches” is used (Acts 9:31; 1 Cor 7:17; 11:16; 14:33; Rev 2:23), it has no reference to a special body of beliefs, unique doctrines, creeds, or theological systems. Rather, it refers to the people of God geographically, and to their representation of the whole church.

              This is a Kingdom perception that has been clouded by the very existence of sectarianism and denominationalism. Of course, the divisional view of the body of Christ is essential to the maintenance of groups that do not have Christ as their Head.

The Purpose for This Observation

              Our text will confirm Paul’s keen perception of the oneness of those in Christ Jesus. He will seek out brethren, or those inclined to the Lord, staying and working with him in the supply of his “necessary uses” (Tit 3:14).

A CERTAIN JEW AND HIS WIFE

              “And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla . . .”

              Corinth was a metropolitan city, with much activity. Finding specific people within its confines would require diligence. We do not know if Paul knew of these people before. However, in due time, he “found” a couple – Aquila and Priscilla. We are told that Aquila was from “Pontus,” which was a region in Asia Minor. There were some people from this region present on the day of Pentecost (Acts 2:9). It is quite possible that they could had been converted at that time.

              Aquila was born in Pontus, a region adjacent to Bithynia, into which the Spirit had forbidden Paul and those with him to enter.

              Elsewhere Paul refers to Aquila and Priscilla as “my helpers in Christ Jesus” (Rom 16:3), also referring “the church that is in their house” (1 Cor 16:19). He also exhorted Timothy to “salute” them (2 Tim 4:19). They will be mentioned two more times in this chapter (18:18,26).

COMMANDED TO DEPART FROM ROME

              “ . . . (because that Claudius had commanded all Jews to depart from Rome) . . .”

              Commentator John Gill observed, “it is thought that the reason of this edict was, that the Jews in Rome continually opposing and disputing with the Christians, about Jesus being the Messiah, Claudius, who was of a timorous disposition, was afraid of a tumult, and that it might issue in his detriment, and therefore banished all the Jews, with whom the Christians were involved; for by the Heathens they were all called Jews, the first Christians being Jews.”

              If these reports are true, they reflect the effects of contentions among those who claim identity with God. While the truth

of the Gospel did cause some disruption, it was generally the reaction of the Jews themselves that wrought tumult (Acts 13:50; 14:2; 17:13; 21:27) – the exceptions being the masters of the woman with the spirit of divination in Philippi (Acts 16:19-22), and the silversmiths in Ephesians who made images of the goddess Diana (Acts 19:24-26). Even in these exceptions, the apostle Paul and those with him did not stir up social agitation. It was the people who could not receive them that initiated and pressed the contention.

              Servants of God are reminded, “the servant of the Lord must not strive, but be gentle unto all men” (2 Tim 2:22). Again it is written, “But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath” (Rom 2:8). In our text, and according to historical accounts, contentious Jews became the cause for the expulsion of all Jews from Rome. May this never be said of professing Christians.

AND CAME UNTO THEM

              “ . . . and came unto them.” There is no record that Paul had a previous acquaintance with Aquila and Priscilla. Yet, he found them – apparently as he sought for kindred spirits. Having found them, “Paul went to see them.” ^NIV Other versions read, “went to visit them,” ^NAB “Paul approached them,” ^NET and “became acquainted with.” ^NLT

              Some have suggested this couple was converted by Paul during this initial trip, but that is not likely. A short time later, according to verse twenty-six, Aquila and Priscilla proved competent enough to instruct Apollos more perfectly in the way of the Lord. Thus they were not only believers in Christ, but mature ones who knew the way and word of the Lord, being capable of leading others into a mature understanding of the Lord. I doubt that this could be said of new converts – at least not ordinarily.

              Once again, behold how Paul sought out those with inclinations toward God – whether Jews in the synagogues, devout men, or brethren in Christ Jesus. It seems to me that this is an excellent example of establishing oneself in a new community, whether in a Gospel initiative, or moving to a new area – as did Aquila and Priscilla. It is good to conduct one’s affairs in such a way as to come into contact with such people. That is the result of letting one’s light shine.

   HE WROUGHT BY OCCUPATION

              “ ³ And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmaker.”

              You can tell the seriousness of any Kingdom laborer by the extent to which they will go to preach the Gospel and feed the flock of God. Here we learn something about Paul of which many are not aware. We will also behold the practicality that accompanied his presence in the city of Corinth.

HE WAS OF THE SAME CRAFT

              “And because he was of the same craft, he abode with them, and wrought...” Other versions read, “of the same trade . . .worked,” ^NKJV “he was a tentmaker . . . worked with them,” ^NIV “same occupation,” ^CSB “they made tents for a living as he did,” ^GWN and “ they worked [together], for they were tentmakers by trade.” ^AMPLIFIED

              How long it took Paul to locate this holy couple, we do not know. The size of the city of Corinth, together with the amount of activities that went on there, would make this a challenging thing to accomplish. Corinth was an administrative capital, and a seat of idolatry that was unparalleled. The extent of the activity there can be measured by some of the structures that have been excavated, “The remains of other temples, villas, a theater, shops, public baths, pottery factories, a gymnasium, a large triumphal arch, and other buildings dot the site, which since 1896 has been extensively excavated.” ^BRITTANICA

              Yet, because of his holy preferences, and the value he placed upon the saints of God, Paul found this couple. I know of few people who are characterized by this kind of diligence.

              It is assumed that the tentmaking occupation of this couple was of sufficient size, seeing it was adquate to support themselves, Paul, and perhaps many others. We learn something from this also. Having been expelled from Rome,, Aquila and Priscilla were able to establish themselves in a business, like Lydia did in Philippi. They apparently knew that work is something ordained by God as a consequence of the curse (Gen 3:19).

THEY WERE TENTMAKER

              “ . . . for by their occupation they were tentmaker.”

              Some of the things made by tentmaker include the following: tents “either for the soldiers, and which were made of sack cloth of hair, or of leather, and of the skins of various animals, sewed together; hence the phrase, ‘sub pellibus’, ‘under the skins’, is used for to lie in tents: or those tents they made, were canopies made of linen, and other things, which were erected in the summer season to shade and screen from the heat of the sun; though others take them for a sort of tapestry, or hangings, which they made for theaters, palaces, and stately rooms; and according to the Syriac version, they were horses’ trappings which they made. ^{Hicronymi Catalog. Script. Ecclcs. sect. 54. fol. 96. D.} Although of measured significance, this gives us some idea of what could have been involved in this means of providing for one’s “necessary uses” (Tit 3:14).

              In his writings, Paul made several references to the fact that he had labored with his hands, supporting himself, and often those with him.

➪     IN EPHESUS: “I have coveted no man's silver, or gold, or apparel. Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have showed you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive” (Acts 20:33-35).

➪     IN CORINTH: “Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace; And labor, working with our own hands: being reviled, we bless; being persecuted, we suffer it” (1 Cor 4:11-12).

➪     IN THESSALONICA: “For ye remember, brethren, our labor and travail: for laboring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God” (1 Thesss 2:9).

“Neither did we eat any man's bread for nought; but wrought with labor and travail night and day, that we might not be chargeable to any of you: Not because we have not power, but to make ourselves an ensample unto you to follow us” (2 Thess 3:8-9).

              With Paul, preaching and teaching was not accompanied by the crisis of no means to make a living. We have no idea when he learned this particular trade, although Jewish historians say that it was the custom of Jewish leaders to learn an occupation so they would always have a means of support. I prefer the view that Paul did this to see to it that he was never put in a place where he could not preach the Gospel because of lack of support. I have lived in this manner myself.

   HE REASONED IN THE SYNAGOGUE

              ” ⁴And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.”

              The focus of the Scriptures is the Lord and His work. While there is history and the accounts of the activities of men within them, they are not the heart of Scripture. During this period, Paul’s entire time in Corinth was a year and a half (18:11). Our attention is now turned to his involvement in fulfilling his commission, personally delivered to him by the glorified Christ: “To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me” (Acts 26:18). The only extracurricular activities that are reported of Paul during that time is that he “found” Aquila and Priscilla and “worked” with them. No details are provided concerning his activities in tentmaking, or any other daily pursuits. As for himself, Paul spoke the truth when he said, “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me” (Gal 2:20). And again, “For me to live is Christ” (Phil 1:21),

              Sectarian and professional religion have robbed the people of this perspective, even though no other kind of living is acceptable to the Lord who has purchased us. The purpose for Christ’s death includes this glorious reality: “And that He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again” (2 Cor 5:15). You see, then, how even the reports of Scripture, as well as the doctrine contained therein, reflect this priority.

HE REASONED IN THE SYNAGOGUE

              “And he reasoned in the synagogue every sabbath . . .” Other versions read, “he was reasoning,” ^NASB “argue,” ^NRSV “had discussions,” ^BBE “disputed,” ^GENEVA “would discuss,” ^GWN “spoke,” ^MRD “entered into discussions,” ^NIB “addressed,” ^NET “hold debates,” ^NJB “trying to convince,” ^NLT “preached,” ^TNT “tried to persuade,” ^IE and “discoursed and argued.” ^AMPLIFIED

              This is now the seventh time Paul is said to have attended and spoke in a synagogue (13:5,14; 14:1; 17:1,10,17; 18:4). It is the second time a point is made of Paul reasoning with the Jews (17:2; 18:4). He will do this again in Ephesus (18:14).

              As used here, reasoning is a process involving both thought and speech. Reasoning is thoughtful discussion often involving two opposing views. Ideally, it is also involves an environment in which truth can triumph because of its superiority and the integrity of its focus.

              The procedures of the synagogue were conducive to an elaboration of the Scriptures and a discussion of them, for it centered around the Scriptures. It should not surprise us that a people who were cultured by God through Moses and the Prophets chose to have this kind of gathering. These people did not come together to resolve one another’s problems. Whether they took it as seriously as they should, or not, there was a general understanding that their identity with God superceded all other matters. Furthermore, what He has said takes the priority over all other words. Jews with honest and good hearts knew that this was true.

HE PERSUADED JEWS AND GREEKS

              “ . . . and persuaded the Jews and the Greeks.”

              Other versions read, “trying to persuade,” ^NIV “would try to convince,” ^NRSV “turning Jews and Greeks to the faith,” ^BBE “exhorted,” ^GENEVA “tried to win over,” ^GWN “attempting to persuade,” ^NET “trying to convert,” ^NJB “Tried to win over,” ^WEYMOUTH “and won over,” ^AMPLIFIED “persuaded,” ^INTERLINEAR and “was persuading.” ^ALT

              There is a vast difference between passing along some information, and engaging in a focused attempt to persuade the listeners – making every effort to convert them, changing their way of thinking. God has made no provision for us to impose the truth upon people, forcing them to think correctly about critical things.

              It is important to note that valid reasoning must be based upon the Scriptures – God’s revelation. Jesus reasoned in this manner (Matt 21:42; 22:29; Lk 24:47,45; John 5:39). This was also the manner of the apostles (Acts 17:2; Rom 15:4; 16:26; 1 Cor 15:3-4). It is unfortunate that today a lot of reasoning being foisted upon God’s people is based upon psychological principles, statistics, and other forms of human reasoning. Such approaches should not be allowed among the people of God. If the wisdom of this world is “foolishness with God” (1 Cor 1:20; 3:19), it certainly has no place among those who are in Christ Jesus. Any and all preaching and teaching that is based upon such wisdom is itself foolish.

   WHEN SILAS AND TIMOTHEUS CAME HE WAS PRESSED IN THE SPIRIT

              “ ⁵And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.”

              As is characteristic of Scriptural accounts, novel details are passed over, and events more directly related to the work of the Lord are covered. It is as though the Holy Spirit seeks to avoid undue distraction to the ordinary and mundane. Over the years I have observed that the interests of those who prefer to live at a distance from the Lord invariably gravitate to the workaday matters of life. It all may appear quite interesting to the mind of the flesh, but for those who are pressing toward the mark for the prize of the high calling of God in Christ Jesus, such considerations are rather boring.

WHEN SILAS AND TIMOTHY WERE COME

              “And when Silas and Timotheus were come from Macedonia . . .”

              In Acts 17:13, it is reported that when Paul, because of opposition, left Berea, he sent word to Silas and Timothy to join him in Athens. The book of Acts does not report them coming to him.

➪     The books of First and Second Thessalonians included a salutation from Paul, Silvanus, and Timotheus. Silvanus is the Greek form of Silas. ^THAYER At the time of writing, then, Silas and Timothy were with Paul.

➪     In his first epistle to the Thessalonians, Paul indicates that Timothy was sent 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 . . . ” (1 Thess 3:1-2).

➪     Paul wrote to the Thessalonians that he had sent Timothy to them to establish and comfort them concerning their faith, and that none of them should be moved by their afflictions (1 Thess 3:2-3).

➪     Timothy had returned to Paul and Silas from his trip to Thessalonica, bringing a good report of their faith and charity. They were noble examples to all who believe, and had sent the word throughout Macedonia and Achaia.

              The place from which First Thessalonians was written is not certain. Some feel that it was from Athens, sometime between the time when his soul was stirred within by the pervasive idolatry in the city (17:16), and when he departed for Corinth following his presentation to the Areopagus (18:1). I find this entirely plausible because of the amount of activity that occurred during his stay in Athens.

➪     He was waiting for Silas and Timothy in Athens (17:16a).

➪     He had perused the city, beholding how it has been given over to idolatry (17:16b).

➪     He spent time disputing in the synagogue (17:17a).

➪     He spent time disputing with devout people (17:17b).

➪     He spent time disputing in the city quare (17:17c).

➪     Sufficient time elapsed for the Athenian philosophers to encounter Paul and become aware of his message (17:18).

➪     At the request of the philosophers, he delivered a presentation on Mars’ Hill (17:19-31).

➪     Certain among the Athenians believed, and “became followers of Paul” ^NIV (17:34).

              This could easily have covered a period of several weeks, giving sufficient time for Timothy to arrive, and be sent back to Thessalonica. This being the case, Silas and Timothy would have come to Corinth from Thessalonica, which was in Macedonia. Also, if this was not the actual scenario, I do not know how Silas and Timothy would have known to join Paul in Corinth. I will proceed under the assumption that Paul had conveyed to Timothy his plans to go to Corinth.

              At any rate, at the point of this text, the three of them are again united. As one might expect, there was a certain spiritual synergy that took place when they were joined together. You will note that he apparently did not involve them in the tent making trade – at least no point is made of such an arrangement. Rather, upon the arrival of Silas and Timothy, Paul was stirred within – the blessed impact of kindred spirits.

PAUL WAS PRESSED IN THE SPIRIT

              “Paul was pressed in the spirit . . .” Other versions read, “compelled by the Spirit,” ^NKJV “began devoting himself completely,” ^NASB “devoted himself exclusively,” ^NIV “was occupied with,” ^NRSV “constrained by the word,” ^ASV “completely given up to the word,” ^BBE “was pressed in respect of the word,” ^DARBY “was earnest,” ^DOUAY “forced in spirit,” ^GENEVA “was impeded in discourse,” ^MRD “became wholly absorbed,” ^NET “spent all his time,” ^NLT “Constrained by the spirit,” ^TNT “pressed in the Spirit,” ^YLT “was preaching fervently,” ^WEYMOUTH “engrossed in his message,” ^MONTGOMERY “was pressed to the saying,” ^INTERLINEAR “held completely by the Spirit,” ^ALT “compelled by the Spirit,” and ^EMTV “pressed by the Spirit.” ^LITV

              The word “pressed” is translated from a word meaning, “to hold together with constraint. . . to hold completely, I. e. a. to hold fast . . . to be held by, closely occupied with . . . constrained by,” ^THAYER “devote oneself completely to, be occupied with . . . wholly absorbed in,” ^FRIBERG “devote oneself completely to, be occupied with,” ^LOUW-NIDA “to constrain or force one to a thing,” ^{LIDDELL-SCOTT} and “urge on, impel or hold within bounds, control.” ^GINGRICH

              Notice the different representations presented by the translations.

➪     That the Holy Spirit compelled Paul. ^{KJV/NKJV/TNT/YLT}

➪     That Paul devoted himself completely to an activity. ^NASB/NIV/NLT

➪     Paul was completely given up to the Word. ^BBE

➪     Was pressed with respect to the Word. ^DARBY

➪     That Paul was earnest. ^DOUAY

➪     That Paul was forced by the Holy Spirit. ^GENEVA

➪     That Paul was fervent. ^WEYMOUTH

➪     That Paul was engrossed in his message. ^MONTGOMERY

➪     That Paul was impeded in his discourse. ^MRD

              Here is an excellent example of the confusion caused by the multiplicity of translations – particular regarding wholly different representations. One set of Greek manuscripts used the Greek term for “word” (lo,gw|). Another group of manuscripts use the Greek term for “spirit” (pneu,mati).

              Here Paul is apparently moved to declare Christ with even more fervency and directness. This by no means suggests that he had been casual in his reasoning in the synagogue. Up to this point, he had allowed for some two-way dialog that centered in the Scriptures. However, I do not doubt that there was a marked tendency among the Jews to divert the attention from Jesus Christ, and Paul will be moved to bring such diversions to an abrupt halt. He will bring Christ into the heart of the dialog, thrusting all peripheral matters into a secondary position. Those who have had any experience in preaching, teaching, and feeding the flock of God, know that it takes an extraordinary amount of effort to keep things centered on Christ Jesus.

Paul Was Being Directed from Above

              First, let us rid ourselves of the notion that this text is speaking primarily of Paul’s personal desires. To be sure, his heart was in this matter. However, in the body of Christ, it is the Head that governs the body. The members do not function on their own. Also, in the ministration of the various gifts dispensed to the body, the Holy Spirit plays a key role. In fact, the entire Godhead is involved in the execution of these gifts. As it is written, “Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all . . . But all these worketh that one and the selfsame Spirit, dividing to every man severally as He will” (1 Cor 12:4-6,11).

              We are further told that each member of the body (and “apostles” are members of the body – 1 Cor 12:28) functions as they are holding to the Head (Col 2:19). The “whole body” functions “from” the Head (Eph 4:15-16). This confirms the statement made in Hebrews 12:20-21: “Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, Make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.” And again it is written, “For it is God which worketh in you both to will and to do of his good pleasure” (Phil 2:13).

Worked Within the Context of Fellowship with the Saints

              In this text Paul was driven from within, through the instrumentality of the Holy Spirit, to testify to the Jews. This occurred within the context of fellowship with Silas and Timothy, as well as Aquila and Priscilla. This is the ordinary manner of the Kingdom. It took place on the day of Pentecost, when the brethren were together with one accord (Acts 2:1-4). This is what occurred when the brethren first faced opposition, and came together to seek the Lord (Acts 4:23-31). It also happened in Antioch, while the brethren were ministering to the Lord (Acts 13:1-2).

              When there is a minimal amount of fellowship among the brethren, there will be a small amount of work done for the Lord – if any is done at all. Jesus does not ignore3 His body in the working out of His purpose. If it is true that the Head works within the context of His body, this ought to be glaringly apparent.

TESTIFIED TO THE JEWS THAT JESUS WAS CHRIST

              “ . . . and testified to the Jews that Jesus was Christ.” Other versions read, “solemnly testifying,” ^NASB “preaching,” ^BBE “testified in depth,” ^CJB “declaring,” ^NJB “testifying fully,” ^YLT “showed,” ^IE “solemnly telling,” ^WEYMOUTH “solemnly assured,” ^ISV “enthusiastically assuring,” ^WILLIAMS “earnestly testifying,” ^MONTGOMERY and “earnestly arguing and testifying.” ^AMPLIFIED

              The word translated “testifying” is diamarturo,menoj. As used here, it has the following lexical meaning: “to attest, testify to, solemnly affirm . . . to give solemn testimony to one . . . Testimony, to testify, cause it to be believed,” ^THAYER “declare solemnly and emphatically,” ^UBS “to make a serious declaration on the basis of presumed personal knowledge - 'to declare, to assert, to testify,” ^LOUW-NIDA “to affirm solemnly.” ^{LIDDELL-SCOTT}

               It is translated “testify” in the following texts: Lk 16:28; Acts 2:40; 8:25; 10:42; 18:5; 20:21,24; 23:11; 28:23; 1 Thess 4:6; Heb 2:6. It is translated “witness” in Acts 20:23, and “charge” in 1 Timothy 5:21; 2 Timothy 2:14; and 4:1.

A Term Relating to God

              Let me again affirm that the word “Christ” speaks exclusively of the relationship of Jesus to God Himself. He is “the Lord’s Christ” (Lk 2:26), “the Christ of God” (Lk 9:20), “Christ, the chosen of God” (Lkj 23:35), and “His Christ” (Acts 4:26; Rev 11:15; 12:10). When elaborating on the term “Christ” we read the following: and “the Son of the living God” (Matt 16:16), “the Son of God” (Mk 1:1; Lk 4:41; John 11:27; 20:31). He is also referred to as “Christ the Son of David,” emphasizing His appointed role as King (Matt 1:1), as well as “Christ the Savior of the world,” another Divinely appointed role (John 4:42).

              This differs significantly from the Jesus-will-solve-your-problem mentality – so often presented to the people of our time. Few professing Christians have any lucid idea about how Jesus relates to God Himself. You may recall when God revealed to Peter who Jesus was, Peter confessed, “Thou art the Christ, the Son of the living God” (Matt 16:16). Before any progress can be made in the faith, that perception must be acquired, so that the individual thinks of Christ within the context of God – not within the context of perceived human needs. This is seen in the salient statement, “Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?” (1 John 5:5). While all of this may seem rather elementary, this is not how Jesus is being presented to the masses. He is rather being perceived as someone that resolves personal and interpersonal problems. However, the primary objective of Jesus Christ is to resolve the dilemma that sin created between man and God. Once that is addressed, the individual is in a position to “obtain grace to help in the time of need” (Heb 4:16).

   WHEN THEY OPPOSED THEMSELVES

              “ ⁶ And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.”

              Having experienced a good degree of receptivity in the synagogue of Berea (17:11), Paul is again faced with the hostility that frequently characterized the synagogues (13:45; 14:1-2; 17:5).

WHEN THEY OPPOSED THEMSELVES

              “And when they opposed themselves, and blasphemed . . .” Other versions read, “opposed him and blasphemed,” ^NKJV “resisted and blasphemed,” ^NASB “opposed Paul and became abusive,” ^NIV “opposed and reviled him,” ^NRSV “put themselves against him, and said evil words,” ^BBE “set themselves against him and began hurling insults,” ^CJB “opposed and spoke injuriously,” ^DARBY “gainsaying and blaspheming,” ^DOUAY “turned against him and started to insult him,” ^NJB “said contrary, and blasphemed,” ^PNT and “they kept opposing and abusing and reviling him.” ^AMPLIFIED

              Later versions emphasize that these Jews opposed Paul – and, indeed, that is the case. However, their negation also involved the contradiction of their own Scriptures, and the prophecies that had been vouchsafed to them. The sense of the text is that they set themselves in opposition to what Paul was declaring, and consequently to Paul himself. It was an act of their own will: “they opposed.” They entered heartily into this opposition: “they opposed themselves,” or “they themselves opposed.” The same language is used in Second Timothy 2:25: “In meekness instructing those that oppose themselves.” Other versions read, “who are in opposition,” ^NKJV/NASB and “opponents.” ^RSV/NRSV

              The idea here is not simply that these Jews had some opposing views. Rather, they themselves were the opponents, and their persons entered fully into the opposition. Their opposition had no lasting effect upon Paul, but it did have one upon them! There was a very real sense in which they did “oppose themselves,” bringing all manner of hurt and disability to their hearts and minds.

              As a result of their hostility, they blasphemed, or spoke against Paul himself. That is, they denigrated his person in order to mitigate what he had said – at least that is what they thought their blasphemy would do. This was the tactic Christ’s enemies also used against Him. They said to Jesus, “You have a demon” ^NKJV (John 7:20); “Do we not say rightly that You are a Samaritan and have a demon?” ^NKJV (John 8:48). Some of His own family said, “He is out of His mind” ^NKJV (Mk 3:21).

              When men cannot successfully contend against the truth, they will do their best to discredit the character and motives of the one who speaks the truth. Paul referred to this fleshly tendency when he said he had experienced “dishonor” and “evil report” (2 Cor 5;5).

HE SHOOK HIS GARMENT

              ” . . . he shook his raiment . . .” Other versions read, “he shook his garments,” ^NKJV “shook out his garments,” ^NASB “shook out his clothes in protest,” ^NIV “shook the dust from his clothes,” ^NRSV “he took his cloak and shook it out in front of them,” ^NJB “shook off the dust from his robe,” ^LIVING and “ shook out his clothing [against them].” ^AMPLIFIED

              When Nehemiah had taken an oath from the priests to restore the usury they had from the people, he “shook out the fold of” his “garment and said, ‘So may God shake out each man from his house, and from his property, who does not perform this promise. Even thus may he be shaken out and emptied’” (Neh 5:13).

              When Jesus sent out the apostles to preach that the Kingdom of heaven was at hand, He told them, “And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them” (Luke 9:5; Matt 10:14; Mk 6:11). When He sent out the seventy, He told them, “But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you” (Luke 10:10-11).

              Paul and Barnabas did something similar in Iconium, shaking the dust from their feet “against them” (13:51).

              The act, commanded by Jesus to both the twelve and the seventy, signified cutting off all affiliation with the people – having nothing more to do with them. If that appears to be an excessively strong reaction, think again! Men may consider the rejection of God’s messengers and their words to be nothing serious, but that is not how heaven views the matter! Jesus said, “He that receiveth you receiveth Me, and he that receiveth Me receiveth him that sent Me. He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward” (Matt 10:40-41).

              The reception and treatment of Christ’s brethren is a barometer of how people feel about Jesus Himself (Matt 25:40,45), and how they feel about Jesus reflects how they feel about God (John 5:23). Therefore, after spending some time with these Jews, affirming that Jesus was the Christ, their rejection of Paul’s words constituted a judgment of unworthiness to receive eternal life – even as with the Jews in Antioch (Acts 46). In my judgment, this is a day when skepticism and worldly wisdom have invaded the church. When they erupt at the hearing of the truth, and the people cannot be turned, it should be met with words similar to those of our text.

AND SAID UNTO THEM

              “ . . . and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.”

Your Blood Be Upon Your Own Heads

              Most all versions read as the Authorized Version. Variant versions read, “You're responsible for your own death,” ^GWN “You're responsible for your own death,” ^IE “You're responsible for your own death,” ^WEYMOUTH and “Whatever happens to you will be your own fault!” ^CEV

              When Jesus was being tried before Pilate, the people cried out, “His blood be on us, and on our children” (Matt 27:25). That is, they were willing to bear the responsibility for the death of Jesus, as opposed to holding Pilate responsible for it. In this text, however, the death of Jesus, or the repudiation of Paul, was not the point. Here, their own blood was upon their heads. Their demise would not be ultimately traceable to a superior nation, or military weakness. Judgment would come upon them for rejecting the truth when it was plainly declared to them.

              This kind of language, including what Paul says of himself, has its root in a word delivered to the prophet Ezekiel. “When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul” (Ezek 3:19). And again, “When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul” (Ezek 3:20-21).

              In our time, the seriousness of warnings and exhortations issued from the Lord has been grossly understated. The point here is that heaven will respond to the rejection of men! God will confront those who have spurned His word and maligned His servants. Ultimately, that confrontation will take place on the day of judgment. However, as seen in Israel, there are reprisals for such rejection in this world as well, and men do well to consider it. As great as the grace of God is, it will not cover up the continued rejection of the message of Jesus Christ.

I Am Clean

              Other versions read, “I am clear of my responsibility,” ^NIV “I am innocent,” ^NRSV “I am pure,” ^DARBY “I am guiltless,” ^NET “I will go . . . with a clear conscience,” ^NJB “I go blameless,” ^PNT “I have done all that I can do,” ^IE “I am not responsible,” ^WEYMOUTH and “I am not to blame for it myself.” ^WEYMOUTH

              All who come in the name of the Lord are responsible to deliver the record God has given of His Son. No preacher or teacher is free from the blood of men until he has declared “all the counsel of God” (Acts 20:27). It is incumbent upon them to particularly declare what God has said about Jesus Christ, and to show the absolute necessity of embracing Him whole-heartedly. Those who are recalcitrant in this duty will be held responsible by “the God and Father of our Lord Jesus Christ”2 Cor 11:31). No person coming in the name of the Lord is free from their responsibility until these things are proclaimed with sufficient power that it solicits a response of some kind from the people.

              And what of the preachers and teachers who have not properly represented Christ, or shown the absolute necessity of receiving and following Him? Nothing favorable can be said of such men! They were not sent by God, and they are nothing more than an ungodly intrusion.

I Will Go Unto the Gentiles

              It is true that Paul was designated “the apostle to the Gentiles” (Rom 11:13; 1 Tim 2:7; 2 Tim 1:11). Some sophists feel that Paul should have been going to them, and not spending time preaching to the Jews. Such are of the opinion that Jesus commissioned Paul to preach exclusively to the Gentiles. However, this is not at all the case. When sending Ananias to Saul to call him into the apostleship, Jesus Himself said, “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). Therefore, in keeping with his calling, and the very nature of the Gospel itself, which is the power of God unto salvation “to the Jew first,” he preached to the Jews.

              Paul would not linger where the Gospel was not received – even if that was among the Jews who were considered the “first” to whom it was to be preached. The Gospel was to be preached “to every creature” (Mk 16:15). Elsewhere, when addressing this subject the matter of Israel’s rejection of that Gospel, Paul said, “Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it” (Acts 28:28).

              The opening of the door of salvation to the Gentiles not only fulfills the commission of Jesus, it also confirms the promises given by the prophets concerning the salvation of God. Although, prior to Christ, they were “not a people,” (1 Pet 2:10), yet God had purposed from the beginning that they would be included in His great salvation.

➪     All families of the earth would be blessed through Abraham’s Seed, which is Christ (Gen 12:3; 22:18).

➪     God promised He would give the Savior “the heathen” for an inheritance (Psa 2:8).

➪     All the ends of the earth would turn to the Lord (Psa 22:27).

➪     Nations would flow into the Lord’s house (Isa 2:2).

➪     The Gentiles would seek the Lord (Isa 11:10).

➪     The coming Savior would bring forth redemptive judgment to the Gentiles (Isa 42:1).

➪     The Savior would be a light unto the Gentiles (Gen 42:6).

➪     God would give light to the Gentiles (Isa 49:6).

➪     The nations that knew not God would run to Him (Isa 55:5).

➪     The Gentiles would come to the Lord’s light (Isa 60:3), coming to Him (Isa 60:5).

➪     All the nations would be gathered to the name of the Lord (Jer 3:17).

➪     All people, nations, and languages would serve the Lord (Dan 7:14).

➪     Many nations would be joined to the Lord (Zech 2:11).

➪     Many nations would seek the Lord of hosts (Zech 8:22).

➪     The name of the Lord would be great among the Gentiles (Mal 1:11).

              Therefore, in keeping with the promises given to the patriarchs and through the prophets, Paul affirms that he will go to the Gentiles. While his heart is burdened for the people of Israel (Rom 9:2), he will not limit his labors to the Jewish people. If they will not respond, the opportunity to respond will be removed. This is a consistent kingdom manner.

   HE ENTERED INTO A CERTAIN MAN’S HOUSE

              “ ⁷ And he departed thence, and entered into a certain man's house, named Justus, one that worshiped God, whose house joined hard to the synagogue. ⁸ And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.”

              At this point Paul does not leave Corinth, but changes his base of operation. He does not cease to preach in the area, but no longer continues reasoning in the synagogue. Later, what Paul appears to sense in his spirit at this time will be fully confirmed by a personal communication from the Lord Himself.

HE ENTERED A CERTAIN MAN’S HOUSE

              “And he departed thence, and entered into a certain man's house, named Justus, one that worshiped God, whose house joined hard to the synagogue . . .” Other versions read, “next door to the synagogue,” ^NKJV “next to the synagogue,” ^NASB “was very near the synagogue,” ^BBE “adjoined the synagogue.” ^DARBY

JUSTUS

              Other versions read “Titius Justus,” ^{NASB/NIV/NRSV/RSV/ASV} “Titus Justus,” ^{ASV/DOUAY/ERV/AMPLIFIED}

              The different renderings are traced back to differences in certain Greek manuscripts. This man is described as “one that worshiped God.” It is assumed that he was a Gentile proselyte. This is the exact way in which Lydia was described, who also was a proselyte (Acts 16:14).

              The point of the text is that Paul moved the place of his teaching from the synagogue to the house of Justus. Some are of the opinion that he also remained there, no longer staying with Aquila and Priscilla. If this is the case, it would buttress his statement that he was turning to the Gentiles. However, whatever view one chooses to embrace, the emphasis here seems to be that this became the place where Paul taught, continuing his affirmation and reasoning concerning Jesus being the Christ. It may be that Justus had a dwelling that could accommodate a number of people. At any rate, the words that follow confirm that the primary purpose for Paul being there was to teach.

CRISPUS

              “And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house . . .” Other versions read, “the ruler,” ^NKJV “the leader,” ^NASB “the official,” ^NRSV “the president,” ^CJB “synagogue leader,” ^GWN “the Warden,” ^WEYMOUTH and “chief of.” ^INTERLINEAR

              There are other men in Scripture who were rulers of the local synagogue. Jairus, whose daughter Jesus raised from the dead, was “the ruler of the synagogue” (Mk 5:22,36,38; Lk 8:41). When Jesus was “teaching in one of the synagogues on the Sabbath,” He had to confront the “ruler” of that synagogue who objected to Him healing the woman with the bowed back on the Sabbath (Lk 13:14). Later in this chapter, a man named Sosthenes is said to have been “the chief ruler of the synagogue” (Acts 18:17). The role of this person was to maintain order in the synagogue, ensuring that the purpose for meeting was satisfactorily carried out. While this is not sufficient to establish the necessity of maintaining some semblance of order and purpose in a godly assembly, it is worthy of note. This practice took place among the people who had been chosen by God, and to whom He had revealed both His will and His purpose. Neither Jesus nor the apostles spoke against such a practice. I see no reason for us to do so.

              We assume that this man is the same one mentioned in the book of First Corinthians: “I thank God that I baptized none of you, but Crispus and Gaius” (1 Cor 1:14). This appears to be a reference to the event recorded in this text.

              Notice how the conversion of this household is recorded: “believed on the Lord.” This kind of language is consistently employed to describe those who were added to the church.

➪     Those who responded to Peter’s message on the day of Pentecost are described as “all that believed” (2:44).

➪     The five thousand men responding to Peter’s discourse in Solomon’s porch are said to have “believed” (4:4).

➪     The growing and united number of Christians were described as “the multitude of them that believed” (4:32).

➪     As a result of the report of Dorcas being raised from the dead, it is written that in Joppa “many believed in the Lord” (9:42).

➪     Those converted at Cornelius’ house are described as those “who believed on the Lord Jesus Christ” (11:17).

➪     When certain preached the Lord Jesus in Antioch, the hand of the Lord was with them, “and a great number believed” (11:21).

➪     The deputy on the isle of Paphos is said to have “believed” (13:12).

➪     Later, in Antioch, “as many as were ordained to eternal life believed” (13:48).

➪     When Paul and Barnabas preached in Iconium “a great multitude both of the Jews and also of the Greeks believed” (14:1).

➪     After Paul reasoned in the synagogue of Thessalonica, “some of them believed” (17:4).

➪     In Berea, “many of them believed” (17:12).

➪     In Athens, “certain men,” included Dionysius and a woman named Damaris, are said to have “believed” (17:34).

              Now, we read that Crispus and his household “believed in the Lord.” These are the words Peter used when he reported the conversion of Cornelius and those gathered at his house (Acts 11:17).

              It is obvious that Crispus left the confines of the synagogue to hear the words of Paul, probably delivered in the house of Justus. Although he was the ruler of the synagogue, he did not go along with the contentions raised by others in the synagogue over which he presided. He was quite willing to separate from those people and give himself to the hearing of the Gospel. It is assumed that Crispus and his household responded in the same manner as the Corinthians, who are now mentioned – believing and being baptized..

MANY CORINTHIANS

              “ . . . and many of the Corinthians hearing believed, and were baptized.”

              This is now the ninth time the book of Acts has reported people believing and being baptized. Both Jews and Gentiles were involved.

➪     On the day of Pentecost, those who believed, having gladly received the Word were baptized (2:41).

➪     Those of Samaria “believed Philip preaching the things concerning the kingdom of God, and the name of Jesus,” and “were baptized, both men and women” (8:12).

➪     Although he was later overcome by pride, Simon initially believed and was baptized (8:13).

➪     The Ethiopian eunuch believed and was baptized (8:36-38).

➪     Saul of Tarsus believed and was baptized (9:18).

➪     The household of Cornelius believed and were baptized (10:48; 11:17).

➪     Lydia and her household believed and were baptized (16:14-15).

➪     The Philippian jailor and his household believed and were baptized (16:31-34).

➪     Now Cripus and his household believe and are baptized (18:8).

              In all of these cases believing and being baptized were the result of hearing a message. In addition, the Holy Spirit inspired a report of these reactions in a manner that left no question about what was done. I do not believe it is possible to maintain any semblance of integrity and conclude from these texts that baptism is optional, or has nothing to do with salvation. Without apology I affirm that those who arrive at such conclusions are either ignorant or dishonest – and in this day of salvation, neither condition can be justified. This is how the Spirit reported the conversion of people, and it should not be offensive. Of course, where there is a sectarian spirit, there will be opposition to anything that conflicts with the particular views of the sect. That is the nature of division, which men perceive must be maintained at all cost – even that of the truth.

   THE LORD SPEAKS TO PAUL IN A NIGHT VISION

              “ ⁹ Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: ¹⁰ For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.”

              While there has been some good response to Paul’s preaching and teaching in Corinth, it has not been so in the synagogue. Having faced such rejection in other cities, Paul might have concluded the same would happen here. After all, the aggression of the Jews had forced him to leave Antioch, Iconium, Lystra, Thessalonica, and Berea (13:50; 14:5-6; 14:19-21; 17:10, 13-15). However, the Lord will give Paul special insights concerning the city of Corinth.

A VISION IN THE NIGHT

              “Then spake the Lord to Paul in the night by a vision . . .” Another version read “one night . . . in a vision.” ^NIV

              Here the Lord speaks directly to Paul – not through a prophet, or through the Scriptures, but directly, doing so through a vision.

God Has Spoken to Individuals

➪     God spoke to Adam and Eve (Gen 1:28; 3:13).

➪     God is said to have spoken to Cain (Gen 4:6,9).

➪     Noah (Gen 6:3;7;l 7:1; 8:15; 9:8).

➪     Abraham (Gen 12:1; 13:14; 18:13).

➪     Rebeckah (Gen 25:23).

➪     Jacob (Gen 31:3; 46:2).

➪     Moses (Ex 4:2,4,11,19,21; 6:1; 7:1,14; 8:16,20; 9:1,8,13,22; 10:1,12,21; 11:1,9; 12:43; 14:15,2616:28; 17:5,14; 19:9,10,21,24; 20:22; 24:12; 30:34; 32:79,23; 33:1,17; 34:l,27; Lev 16:2; 21:1; Num 3:40; 7:11; 11:16,23; 12:14;11; 15:35; 17:10; 21:8,34; 25:4; 27:12,18; 31:14,16). God is said to have spoken directly to Moses 163 times.

➪     Aaron (Ex 4:27; Lev 10:8; Num 18:1,8,10).

➪     Balaam (Num 22:12).

➪     Joshua (Josh 3:7; 5:2,9; 6:2; 7:10; 8:1,18; 10:8; 11:6).

➪     Gideon (Judges 6:19-20; 7:2,4,5,7).

➪     Samuel (1 Sam 3:11; 8:7,22; 16:1,7).

➪     David (1 Sam 23:2; 2 Sam 2:1; 5:19; 1 Kgs 8:18).

➪     Gad (1 Chron 21:9).

➪     Solomon (1 Kgs 11:11; 2 Chron 1:11).

➪     Manasseh (2 Chron 33:10).

➪     Ahijah (1 Kgs 14:5), Jehu (2 Kgs 10:30).

➪     Job (Job 42:7).

➪     Isaiah (Isa 8:1).

➪     Jeremiah (46:13).

➪     Jonah (Jon 4:9).

➪     Hosea (Hos 1:2).

➪     Amos (Amos 7:8).

➪     Saul of Tarsus (Acts 9:6).

➪     Ananias (Acts 9:11,15).

              In this text, the Lord spoke to Paul in a vision – something that was seen – a miraculous visualization. In this case, I assume what was seen was the glorified Christ – something like John saw on the isle of Patmos (Rev 1:12-16).

              God has spoken in visions to Abraham (Gen 15:1), Jacob (Gen 46:2), Samuel (1 Sam 3:15), Nathan (2 Sam 7:17; 17:15), Iddo (2 Chron 9:29), Isaiah (2 Chron 32:32; Isa 1:1), Ezekiel (Ezek 1:1; 8:3,4; 11:24; 40:2), Daniel (Dan 2:19; 4:5; 7:1; 8:1; 10:7), Obadiah (Obad 1:1), Nahum (Nah 1:1), Habakkuk (Hab 2:2-3), Zecharias (Lk 1:22), Ananias (Acts 9:10), Saul of Tarsus (Acts 9:12), Cornelius (Acts 10:3), Peter (Acts 10:17), and Paul (Acts 16:9-10; 26:19; 2 Cor 12:1). Several of these visions were in the night (Isa 29:7; Dan 2:19; 7:7,13; Acts 16:9; 18:9).

              There are at least three things to be seen in visions. First, God is a communicating God. Second, visions postulate a degree of sensitivity on the part of the one to whom the vision is vouchsafed. Third, visions pertained to Divine involvements with men, and the working out of God’s eternal purpose. They never dealt with novel interests, or things unrelated to what God was doing among men.

BE NOT AFRAID

              “Be not afraid, but speak, and hold not thy peace . . .” Other versions read, “Do not be afraid, but speak, and do not keep silent,” ^NKJV “Do not be afraid any longer, but go on speaking and do not be silent,” ^NASB “Have no fear and go on preaching,” ^BBE “Don't be afraid to speak out! Don't be silent!” ^GWN “Don't be afraid! Speak out! Don't quit!” ^LIVING “Don't be afraid! Speak out! Don't quit,” ^WEYMOUTH and “Don't be afraid! Speak out! Don't quit.” ^ISV

              Like other visions, what is communicated to Paul is something that is certain. This is not a word of possibilities, but one that unveils a circumstance around which Paul is to shape his actions.

              Right here we see the objective of the devil as well as that of the exalted Christ. Paul’s commission had to do with speaking – declaring the appointed message through which salvation would be wrought. Paul had not been sent to relieve the poor – although there were times when he participated in such an effort toward the saints (Rom 15:26; 1 Cor 16:1-2; 2 Cor 8:1-9; Gal 2:10). Primarily, however, he had been ordained as a “preacher” and a “teacher” (1 Tim 2:7; 2 Tim 1:11). When Paul and Barnabas were called by the Spirit, and separated for a particular work, it was to “preach the Gospel” (Acts 16:10). He acknowledged that he had been sent “to preach the Gospel” – delivering a message appropriately summarized as “the preaching of the cross” (1 Cor 1:17). When doors were opened to him, it was to “Preach Christ’s gospel” (2 Cor 2:12; 2 Cor 10:16). Paul made it his aim “to preach the Gospel.” He aspired to do it where Christ had not been named (Rom 15:20), and to the churches as well (Rom 1:15; 1 Cor 15:1-3).

              Now, Paul has faced animosity in Corinth, even as he did in many other cities. He frequently had to leave other regions because of opposition, and until this time, there was no indication that he would not have to do the same in Corinth. He had been stoned, beaten, imprisoned, and maligned in other places, and had to eventually leave.

              However, at this point hidden from Paul, Corinth was different. Jesus Himself speaks to Paul in a night vision telling him not to fear, but to keep on speaking, and not quit!

I AM WITH THEE

              “For I am with thee . . .”

              “I am with you,” Jesus says – with him in him labors! Following His resurrection, Jesus had told His disciples “Lo, I am with you always, even unto the end of the world” (Matt 28:20).

              Christ’s promise to Paul was much like the Lord’s promise to Jeremiah: “Be not afraid of their faces: for I am with thee to deliver thee, saith the LORD” (Jer 1:8). As with the prophet, His promised presence was not detected by the human senses. He had rather taken up His abode in Paul, as He said He would do for those who loved Him and kept His words (John 14:23). He was dwelling in his heart by faith (Eph 3:17). Christ was with Him in His faithful intercession (Heb 7:25). As the Head of the body, of which Paul was a primary member, Jesus was with Him (Col 1:18). An innumerable company of angels, all sent forth to minister to those “who shall be heirs of salvation” (Heb 1:13-14), were being managed by Jesus, who was devoted to Paul, His own servant and apostle.

              I do not doubt that, technically speaking, Paul knew this. He knew Jesus had not forsaken him, but that He was a “merciful and faithful high priest in things pertaining to God” (Heb 2:17). However, he also knew that, under Christ’s government, he had been prohibited from preaching in Asia, and blocked from going into Bithynia (Acts 16:6-7). There were times when Paul had to escape for his life from the very regions in which he had been preaching (Acts 9:5; 14:6).

              Jesus means that He is with Paul as he remains in Corinth. The circumstances are not what they appear to be. That is why he is to remain there, even though it looked as though he was being rejected as he was in other regions.

NO MAN WILL HURT YOU

              “ . . . and no man shall set on thee to hurt thee . . .” Other versions read, “no one will attack you to hurt you,” ^NKJV “no one is going to attack and harm you,” ^NIV “no one will lay a hand on you to harm you,” ^NRSV “no one will make an attack on you to do you damage,” ^BBE “No one will succeed in harming you,” ^CJB”no one is able to harm thee,” ^MRD “no one will assault you to harm you,” ^NET “no one will attempt to hurt you,” ^NJB and “no man shall invade thee to hurt thee.” ^PNT

              This is not something detected by Divine prescience – as though the Lord had looked into the future and saw what men would not do. This is the announcement of Divine government, for the government is on the shoulder of Jesus! The glorified Christ would see to it that no one would be able to touch and harm Paul –or even have a compelling desire to do so. The government of Jesus is that precise!

              Under the Old and inferior covenant, the Lord protected His people from the enemy. There were three occasions every year when all of the men appeared before the Lord in an appointed place (Deut 16:16-17). During those times, the land appeared to have been left vulnerable, with only the women, children, and aged left. The preciseness of Divine control is seen in God’s promise to Israel concerning those three occasions, when the land appeared to be unprotected. “For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the LORD thy God thrice in the year” (Ex 34:24).

              This is the kind of protection the glorified Christ pledged to Paul. Even if his enemies did desire to come against Paul, no opportunity would be given them to do so. The “King of heaven” (Dan 4:37) would so impose His will upon the sons of men, that the wicked would not be able to lift their hand against the apostle Paul! Furthermore, Satan and his hosts, who move men against the truth and those who proclaim it, would be held at bay, unable to carry out any initiative against the apostle.

I HAVE MUCH PEOPLE

              “ . . . for I have much people in this city.” Other versions read, “there are many in this city who are My people,” ^NRSV “for I have a number of people in this town,” ^BBE “I have so many people that belong to me in this city,” ^NJB “I have so many people that belong to me in this city,” ^LIVING and “for I have very many people in this city.” ^WEYMOUTH

              So far as we know, prior to Paul there had not been a major Gospel initiative in Corinth. It is true that Aquila and Priscilla were there, but there is nothing to suggest they had garnered “much people” in the Gospel net. Nor, indeed, was this something that was apparent to Paul.

              I gather that this was the same kind of circumstance that was described concerning certain who embraced the Gospel in Antioch: “And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed” (Acts 13:48). Paul elsewhere stated this fact of Divine knowledge: “But shun profane and vain babblings: for they will increase unto more ungodliness. And their word will eat as doth a canker: of whom is Hymenaeus and Philetus; who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some. Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of Christ depart from iniquity” (2 Tim 2:16-19). This accounts for why the Gospel was disallowed in some regions (Acts 16:6-7), yet particularly sent to others (Acts 13:2). This is why the Word was specifically sent to the Ethiopian eunuch (Acts 8:26-32), Saul of Tarsus (Acts 9:15), and Cornelius (Acts 10).

              There is a general sense in which the Gospel is preached “to every creature” (Mk 16:15) and “all nations” (Matt 28:19). The Gospel is the Divinely appointed means of carrying out the “purpose” of God, for we have been “called according to His purpose” (Rom 8:28; 2 Tim 1:9). Remembering that the government has been placed in the hands of Jesus, He is the One who knows, chooses, calls, keeps, and feeds. He is the One who is bringing “many sone to glory” (Heb 2:10). He is also the one from whom people are removed when they do not abide. People cannot believe if they have not heard. They cannot hear without a preacher. And preachers cannot go unless they are sent by the Lord (Rom 10:14-15).

              The Lord knows the end “from the beginning” – and all of that has to do with His “counsel” (Isa 40:10). There have been some people who have been told of God’s appointed purposes for them.

➪     God told Pharaoh, “And in very deed for this cause have I raised thee up, for to show in thee my power; and that my name may be declared throughout all the earth” (Ex 9:16).

➪     Before they were born, and in complete disregard of their works, God said of Jacob and Esau, “Jacob have I loved, but Esau have I hated.” Paul affirms this was done “that the purpose of God according to election might stand, not of works, but of Him that calleth” (Rom 9:11-13).

➪     God told Jeremiah, “Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations” (Jer 1:5).

➪     Jesus told His twelve disciples, “Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you” (John 15:16).

➪     It is written of Paul, “But when it pleased God, who separated me from my mother's womb, and called me by his grace” (Gal 1:15).

              In all of these cases, what God had determined preceded the involvement of the people themselves. Our salvation, together with its culmination, is ultimately traced back to Divine purpose, not human response. “And we know that all things work together for good to them that love God, to them who are the called according to His purpose” (Rom 8:28). Again it is written, “Who hath saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began” (2 Tim 1:9).

              While it is true that the purpose of God is implemented through divinely appointed means, it is the purpose that gives meaning to the means, and not vice versa. The statement of our text – “I have much people in this city” – is from the viewpoint of the purpose, not the means. The purpose preceded the call. In fact, that is what made the call effective through the appointed means.

              When Paul wrote to the Thessalonians about their own identity with God, he stated that their response confirmed God’s purpose and election. “Knowing, brethren beloved, your election of God. For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance . . .” (1 Thess 1:4-5). In the case of the Corinthians, Paul had no confirming evidence of the presence of the foreknown people of God in that city. However, Jesus revealed to him that such people did exist, and in sigfnificant numbers. They would, however, become known to Paul as he delivered the Gospel, which is the appointed means of the people being made known.

              I understand that this is a very difficult concept for some to accept – even though considerable revelation has been given on the matter. Just as a large and productive tree does not have its roots above ground, so the works of the Lord are not accompanied by evidences of their causes. The firm and stable foundation of a large building is not apparent when you look at the structure itself. So the supporting purposes and determinations of God are not evident in our ordinary involvements in His Kingdom. It is for this reason that Jesus divulged to Paul that more was involved in Corinth than could be seen with mortal eyes.

   HE CONTINUED THERE A YEAR AND SIX MONTHS

              “ ¹¹ And he continued there a year and six months, teaching the word of God among them.”

              The spiritual progress of an individual can be measured by the degree of their sensitivity and response to Divine directives. King Saul, for example, did not do what he was told to do. Samuel told him, “Wherefore then didst thou not obey the voice of the LORD . . . For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, He hath also rejected thee from being king” (1 Sam 15:19-23). It is apparent that God is not indifferent to men’s response to His commandments.

              Scripture records a conversation between two unnamed prophets. One of them was disobedient. Here is the account. “And he cried unto the man of God that came from Judah, saying, Thus saith the LORD, Forasmuch as thou hast disobeyed the mouth of the LORD, and hast not kept the commandment which the LORD thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the LORD did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers. And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase” (1 Kgs 13:21-24). When the prophet heard of the death of the one to whom he had delivered the word of the Lord he said, “It is the man of God who was disobedient unto the word of the Lord” (1 Kgs 13:26). It is a sad day when those living in the blazing light of the “Sun of righteousness” perceive less than those who lived during the lesser glory of the Old Covenant.

              During the time of Nehemiah, he sparked a renewal Godward. During that time, Nehemiah accounted for the demise of the children of Israel. “Nevertheless they were disobedient, and rebelled against thee, and cast thy law behind their backs, and slew thy prophets which testified against them to turn them to thee, and they wrought great provocations. Therefore thou deliveredst them into the hand of their enemies, who vexed them: and in the time of their trouble, when they cried unto thee, thou heardest them from heaven; and according to thy manifold mercies thou gavest them saviors, who saved them out of the hand of their enemies” (Neh 9:26-27). Holy men have been able to correlate the experiences of men with their response to Divine leadership.

Paul’s Ministry

              The banner over Paul’s ministry was expressed in truth by himself, and confirmed in his labors. He delivered this word to Agrippa, affirming how he was called, what he was told to do, and how he responded. “And he said, I am Jesus whom thou persecutest. But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; Delivering thee from the people, and from the Gentiles, unto whom now I send thee, To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in Me. Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision: But showed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance” (Acts 26:15-20). Paul faithfully fulfilled that commission.

              This was the manner of Paul’s life, and it was recognized by the Lord Jesus, who knows all things. Paul testified, “I thank Christ Jesus our Lord, who has strengthened me, because He considered me faithful, putting me into service” ^NASB (1 Tim 1:12). This is one reason why so much was revealed to Paul (2 Cor 12:1; Eph 3:4).

HE CONTINUED THERE

              “And he continued there a year and six months . . .” Other versions read, “he settled there,” ^NASB “Paul stayed,” ^NIV “he was there,” ^ASV “he dwelt there,” ^ERV “Paul lived in Corinth,” ^GWN “He resided,” ^MRD “remained,” ^WEYMOUTH “settled down among,” ^WILLIAMS “he is seated,” ^INTERLINEAR and “stayed on.” ^CEV

              It only took one word from the Lord, and Paul immediately adjusted his life to the will of the Lord. There is an example of presenting one’s body a “living sacrifice, holy, acceptable unto God” (Rom 12:1). This is what is involved in living “unto Him which died for them and rose again” (2 Cor 5:15). As with all instances of submitting to the will of the Lord, it involved the mortification of “the deeds of the body” (Rom 8:13), resisting the devil (James 4:7), and not quenching or grieving the Spirit (Eph 4:30; 1 Thess 5:19). Remaining where the Lord places you requires one to “fight the good fight of faith,” and “lay hold on eternal life” (1 Tim 6:12). It requires men to “put off the old man” and “put on the new man” (Col 3:9-10). The person involved in the will of the Lord must keep under their body, and bring it into subjection (1 Cor 9:17). It is incumbent upon all kingdom laborers that they “seek those things which are above,” and set their “affection” on them (Col 3:1-2).

              All of this, and more, was involved in Paul remaining in Corinth for a year and six months. Many do not comprehend the sense of these various requirements because they are not actually involved in what God has called them to do. They are too absorbed in the ways of the world, and its mundane activities. Such poor souls are not living by faith (Heb 10:38), walking in the spirit (Gal 5:16,25), and maintaining the hope and anticipation of Christ’s return (1 John 3:2-3). Their spiritual posture is too casual, and they live at too great of distance from the Lord. Their minds are not occupied with the things of God, and they are not living by every word of God.

              The tragedy of such circumstances is that few churches would consider such people to be out of the will of God. A “form of godliness” has been adopted that does not require such holy involvements. Of course, this is why the truth lies smitten in the streets, as it did during the apostasy of Israel (Isa 59:14-15). Paul’s response is the standard. Every child of God is expected to respond whole heartedly to the word of the Lord. It is never acceptable to fail to do so.

TEACHING THE WORD OF GOD

              “ . . . teaching the word of God among them.” Other versions read, “teaching them the word of God,” ^CJB “and taught the words of God among them,” ^GENEVA “preaching the word of God among them,” ^NJB “teaching the truths of God,” ^LIVING “teaching God’s message to the people,” ^IE “went on teaching God’s message,” ^WILLIAMS “continued to teach them the word of God,” ^MONTGOMERY and “teaching the Word of God [concerning the attainment through Christ of eternal salvation in the kingdom of God].” ^AMPLIFIED

              As used here, the word “teaching” is translated from a word meaning, “to hold discourse with others in order to instruct them, deliver didactic discourses,” ^THAYER and “to provide instruction in a formal or informal setting - to teach, teaching.” ^LOUW-NIDA

              To teach the word of God is to show the sense of it, so that what is declared of the Scriptures can be perceived. For example, Jesus said the Scriptures testified of Him (John 5:39). An angel told the apostle John that “the testimony of Jesus is the spirit of prophecy” (Rev 19:10). When the word of God is taught, this becomes clear to those receiving the teaching.

              Further, the Scriptures are said to able to make men “wise unto salvation” (2 Tim 3:15). When the word of God is taught, those who receive the teaching become more thorough in their understanding of salvation. They see more fully the things that are required by and inherent in the salvation of God. They become more conversant with faith, justification, sanctification, and hope. Those who have a desire to comprehend the truth, yet are unable to do so, have not been taught. That is the problem. They are groping about like the eunuch from Ethiopia because no one has expounded the word to them. How tragic that this circumstance is so prominent in the churches of our time.

              Imagine the marvelous benefit of being taught by Paul for a year and a half! You could read every one of his epistles in a few hours. What marvelous discourses and discussions must have taken place during that period of time!

Paul’s Extended Stays

              We are given some information concerning Paul’s extended stays in certain areas. We find that it was always with believers – the church.

➪     Early in his ministry he remained with Barnabas with the church in Antioch for “a whole year,” assembling with them and teaching “much people” (Acts 11:26).

➪     After “a great multitude both of the Jews and Greeks believed,” Paul and Barnabas spent a “long time” in Iconium, speaking boldly in the name of the Lord (Acts 14:1,3).

➪     After fulfilling the mission to which the Spirit had called them, Paul and Barnabas returned to Antioch, remaining there a “long time with the disciples” (Acts 14:28).

➪     After settling the issue of circumcision that had arisen (Acts 15:1), Paul and Barnabas spent an unspecified period of time in Antioch “teaching and preaching the word of God” (Acts 15:35).

➪     He remained in Corinth for one and a half years (Acts 18:11).

➪     After spending three months disputing in the synagogue of Ephesus, Paul “separated the disciples” and disputed daily in the school of Tyrannus. This continued for two years (Acts 19:10).

➪     Paul told the Ephesians elders that he had spent “three years” among them, “warning every man night and day with tears” (Acts 20:31). This was a summation of which two years and three months are explained above (Acts 19:10).

➪     Coming into Caesarea “Paul’s company” spent “many days” at the house of “Philip the evangelist,” who had four daughters that prophesied (Acts 21:10).

➪     When in Rome, Paul was under house arrest. He was given leave to have his own hired house, where he remained for “two whole years.” He received all who came to him, “Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ” (Acts 28:31).

              There we have seven years and six moths of extended time, plus two “long” periods, one stay of “many days,” and another unspecified period of time in Antioch.

              Who were the “them” to whom Paul continued teaching the word? Every indication is that it was with the believers. It appears that, as during Christ’s ministry, the burden of the testimony was given to those with a manifested interest in the truth. Outsiders and inquirers, including publicans and sinners, came to these gatherings. Add to this the following facts.

➪     All of the epistles we have from Paul are addressed to believers.

➪     Paul, by revelation, had been given to understand “the mystery of Christ,” hidden from previous generations. Yet this was only communicated to those who were in Christ Jesus.

➪     Special revelations were given to Paul concerning “the unsearchable riches of Christ,” in order to “make all men see what is the fellowship of the mystery” (Eph 3:8-9). Yet, there is not a solitary example or hint that he ever divulged such things to anyone outside of the body of Christ.

➪     The placement of apostles within the church (1 C or 12:18,28; Eph 4:11) was the for purpose of “perfecting the saints” and “edifying the body of Christ” (Eph 4:11-12).

➪     The fundamental or primary purpose for all spiritual gifts, including that of the apostles, is “for the profit of all” of the body of Christ (1 Cor 12:7).

➪     Paul did not go into spiritually virgin territory when the church was deficient. He chose to stabilize the church first (2 Cor 10:15-16).

              None of this suggests the Word is not to be preached to those who are alienated from God. However, there is no record of extended periods being spent with such people. It was when there was a favorable response to the Gospel that more was given. Further, the level of teaching presented to those who remain dead in trespasses and sins is designed to

awaken them to their situation outside of Christ. There is a remarkable consistency in the very few reports of such communication (Acts 17:22-31; 24:25; 26:20,27). When Paul addressed the Jews, he always reasoned around the Scriptures, confirming their historically wayward manners, and then pointing to the promises of a coming Savior (Acts 13:40; 17:2; 24:14).

              However, Paul’s extended stays and his epistles were devoted to exposition of the Gospel, or the implications that were in it. Ponder the various aspects of the Gospel that were, so far as the record is concerned, only made known to believers.

➪     The revelation of the love of God in the Gospel (Eph 2:4).

➪     The fact that Jesus put away sin (Heb 9:26).

➪     The fact that Jesus destroyed the devil, also plundering principalities and powers (Heb 2:14; Col 2:15).

➪     That there is a new covenant (Heb 8:8-13; 2 Cor 3:7-10).

➪     That Jesus is the Mediator of a new covenant (Heb 12:24).

➪     What was accomplished through the blood of Christ (Eph 2:13; Col 1:20; Heb 10:19; 13:20).

➪     That the conscience can be purged (Heb 9:14).

➪     That Jesus was made to be sin, and was made a curse (2 Cor 5:21; Gal 3:13).

➪     That Jesus ascended up into heaven, and is on the right hand of God (Rom 8:24; Eph 4:8).

➪     That Jesus has reconciled us to God (Rom 5:10; 2 Cor 5:18; Col 1:21).

➪     That those in Christ are a new creation (2 Cor 5:17), have received a new man (Eph 4:24), and are no longer what they were (1 Cor 6:11).

➪     That Jesus ever lives to make intercession for those who are coming to God through Him (Rom 8:34; Heb 7:25).

➪     The involvements of the resurrection of the dead (1 Cor 15:35-54; 2 Cor 5:1-5).

➪     That Jesus will come to be glorified in them that believe (2 Thess 1:10).

➪     That we have been bought with a price (1 Cor 6:20; 7:23).

➪     The rationale behind Divine chastening (Heb 12:5-13).

➪     That the Law has been ended as a means to righteousness (Rom 10:4).

➪     That those in Christ have an eternal inheritance (Heb 9:15).

➪     That we are saved by hope (Rom 8:24).

➪     That Christ dwells in our hearts by faith (Eph 3:17).

➪     That God sends the Holy Spirit into the hearts of His people (Gal 4:6).

➪     That we are saved by grace through faith (Eph 2:8-10).

➪     That those in Christ are not in bondage to sin (Rom 6:15,22; 8:2,12).

➪     That Christ frees men in order to walk in freedom (Gal 5:1).

➪     That Jesus made peace through the blood of His cross (Col 1:20).

➪     That the devil walks about as a roaring lion, seeking whom, he may devour (1 Pet 5:8-9).

➪     That men have been given armor in Christ that enables them to stand against the wiles of the devil, and in the evil day (Eph 6:11,13).

➪     That men can resist the devil (James 4:7).

➪     That every temptation is common to man and comes with a way of escape (1 Cor 10:13).

➪     That men can have access to grace (Rom 5:2).

➪     That we are called in one hope of our calling (Eph 4:4).

➪     That those in Christ are changed from one increasing stage of glory to another by the Holy Spirit (2 Cor 3:18).

➪     That the victory that overcomes the world is faith (1 John 5:4-5).

➪     The rationale behind being justified by faith (Rom 3:23-28; 5:1-3; Gal 3:24-25).

➪     That Jews and Gentiles are one new man in Christ (Eph 2:15).

              That will suffice, lest I labor this matter to the point of distraction. The point is that none of these things were declared to those alienated from God. They were only affirmed and expounded to those who had been made accepted “in the Beloved” (Eph 1:6). These are the kind of things that were opened up in Paul’s extended stays with the brethren.

              It is my persuasion that no person can be a true evangelist who is inept in the matter of edifying the body. Even “evangelists” are declared to have been given to the church to edify it and bring it to maturity (Eph 4:11-16). It is within the context of “the body” that spiritual gifts are matured and honed to their finest edge. Oh, that this was more fully known!

PAUL’S ACTIVITIES IN CORINTH

              It will be of profit to briefly rehearse the activities of Paul in Corinth as gleaned from his letters to them. These are not spelled out in the book of Acts – only that he remained there for a year and six months.

➪     The people were “called unto the fellowship” of God’s Son, Jesus Christ our Lord (1 Cor 1:9).

➪     He came to them “declaring the testimony of God,” doing so without the “excellency of speech” to which Corinthians were accustomed, or the “wisdom” that had its genesis in men (1 Cor 2:1).

➪     While among them, and in view of the licentious nature of the environment, he determined not to know anything them but “Christ and Him crucified” 1 Cor 2:2).

➪     He was with them “in weakness, and in fear, and in mich trembling,” making it a point not to rely on the flesh (1 Cor 2:3).

➪     His speaking was devoid of “enticing words of man’s wisdom” (1 Cor 2:4a).

➪     His speaking was “in demonstration of the Spirit and of power” (1 Cor 2:4b).

➪     He ministered among them with a godly awareness of their level of understanding (1 Cor 9:20-22).

➪     He delivered “ordinances” to them that related to proper behavior and decorum (1 Cor 11:2).

➪     He delivered to them the words of Jesus concerning the Lord’s table, the reasoning behind it, and the penalty for its abuse (1 Cor 11:23-29).

➪     He expounded the death, burial, and resurrection of Jesus Christ (1 Cor 15:1-3).

➪     He spoke in such a manner as would appeal to the spiritually mature (1 Cor 2:6).

➪     When he had very real needs of the body, he made no effort to make the people support him – even though he would have violated no precept of God by doing so (1 Cor 11:9; 12:13).

➪     He worked the “signs of an apostle” among them “in all patience,” never seeking personal advantage (2 Cor 12:12).

➪     They became “the epistle of Christ,” ministered by him, through whom the Holy Spirit Himself worked effectively in them (2 Cor 3:1).

              Thus we can form a profitable view of what Paul did during that the time he spent in Corinth. Although the people were among an especially decadent people, the ministry of Paul was so effective that he could write to them, “So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ” (1 Cor 1:7). The defection that did take place in Corinth apparently occurred after he had left. However, when Paul received some correspondence from those who were “of the house of Chloe,” Paul engaged in a battle for their souls, writing them two epistles – by far the most he wrote to any person or church. This confirms the aggressive nature of his care for and ministry to them. It also confirms that while in Corinth, the burden of his labors were directed toward the church, and that the church grew during that time.

   CONCLUSION

              We are being exposed to the spread of the Gospel throughout the world. As Jesus commanded, it began in Jerusalem (Lk 24:47), diffused throughout Judea, spreading northward into Samaria, and then “unto the uttermost part of the earth” (Acts 1:8). All of this was done without the development of a human strategy. There was no form of worldly promotion. There were no Christ universities or colleges. There was no church planting program, no evangelizing workshops, and no church conventions, as we know of them. In fact, God did not employ any tactic that was borrowed from the world. There was no business tactic that was borrowed. The world’s ideas about motivation were not sought. There were no fund raising campaigns. No one spoke of anything similar to the 10-40 window of out time. No pep talks were given concerning the lostness of the world, and the need for the church to send out missionaries. There were no known pleas for funds to do the Lord’s work. Yet, an astounding growth in both numbers and spiritual maturity was taking place.

              The fundamental message that was being declared related to the Lord Jesus Christ (5:42; 8:5,12; 9:20; 11:20; 17:3,13) , the resurrection of the dead (4:2), the word of the Lord (8:4,25; 11:19; 13:5; 15:35), the forgiveness of sins (13:38), the Gospel (14:7,21,25; 15:36; 16:10; 17:13), peace (10:36), and the Kingdom of God (8:12; 20:25; 28:31). There was a confidence in their message as they are said to have “affirmed” (25:19), “declared” (13:32; 17:23; 20:27), and “preached boldly” (9:27).

              There was a degree of unity among the believers that is virtually unknown in our time. They were “together” (2:44), “assembled together” (4:31; 12:12; 14:27), were of “one accord” (1:14; 2:1; 2:46; 4:24; 5:12; 8:6; ; 15:25), realized “singleness of heart” (2:46), and were of “one heart and of one soul” (4:32). Those who were convicted did not wait for an invitation,. But cried out inquiring, “What shall we do?” (2:37; 8:36; 9:6; 16:30). When people were converted who came from sordid backgrounds, they “came, and confessed, and showed their deeds” (19:18). When people were called by God, they immediately responded gladly, and in faith and with determination (2:41; 4:4; 8:12; 8:36; 9:8;13:2-3; 16:10, 14-15; 16:33; 18:8,9-10).

              Why is there such a vast gulf between the nature of those ancient disciples and the nominal Christians of our time? It is certainly not owing to any diminishment in the power and effectiveness of the Gospel of Christ. True spiritual life does not deteriorate with time, or wax and wane with circumstances. Let it be clear that what is being reported in the book of Acts is real, whether it is righteous or evil; whether it relates to wheat or tares; whether it relates to the work of the devil or the work of the Lord Jesus. When contemporary responses are lacking in the qualities that are being revealed in this book, it is because the power is lacking. Furthermore, the power is lacking because the message through which the power is made known is not being declared. The message is so designed that when it is not believed, some form of hostility will erupt, signifying the contrariety of the people. When any form of hesitancy is found in those who profess to be leading the church, it is because they are not willing, for willingness prevails in the day of “His power” (Psa 110:3). Where willingness is lacking, unbelief is dominant.

              Professional religious men are fond of trying to find some kind of pattern in the book of Acts – something they can emulate, putting it in some form that can be successfully copied. However, no such patterns are found in Luke’s reports. This is the chronicling of life, not routine. It is the report of Christ Jesus living within men, not men adopting a way of life. Blessed is the person who sees this!