The Book of Acts
Lesson Number 76
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 SPREADS THE WORD
“18:12 And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat, 13 Saying, This fellow persuadeth men to worship God contrary to the law. 14 And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you: 15 But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. 16 And he drave them from the judgment seat. 17 Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things. 18 And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow. 19 And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews. 20 When they desired him to tarry longer time with them, he consented not; 21 But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus. 22 And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch. 23 And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Acts 18:12-23)
INTRODUCTION
A BRIEF SUMMATION
Paul was unhindered during the year and six months he spent in Corinth, However, when that period came to a conclusion, the Jews took advantage of the presence of Gallio, deputy of Achaia. They brought Paul to Gallio’s judgment seat. Unwilling to cooperate with their plans, Gallio drove them away, frustrating their diabolical intentions. Paul continued for some time in Corinth, finally taking Aquila and Priscilla and departing for Ephesus. Although he was well received by the Jews there, he informed them he had to keep a certain feast in Jerusalem. However, he said he would return to them. After landing in Caesarea, Paul went down to Antioch, spending some time with the saints. He then departed for Galatia and Phrygia where he strengthened “all the disciples.” Thus the Word continues to spread, and the disciples of Christ continue to be strengthened and established in the faith. Paul was fulfilling his commission.
HOLY PRIORITIES BEING REVEALED
Throughout this book, holy priorities are being made known. If it is true that the church is being directed by it’s Head, then this is an unavoidable conclusion. People were not charting the course of Divine workings, but were being called into, and directed within, an “eternal purpose.” This is why it is foolish to search for patterns in this book. When it comes to the execution of the will of the Lord, the revelation is not encased in a perceived procedure. If Divine direction was primarily procedural, heavenly teaching and leading would not be required. Of course, those who are caught in the snare of routine are forced to think outside of the perimeter of Shepherd/sheep (Heb 13:30), and Teacher/learner (Eph 4:20-21; 1 John 5:20) arrangements.
Sensing this truth, the Psalmist wrote, “Thy way is in the sea, and Thy path in the great waters, and Thy footsteps are not known” (Psa 77:19). Isaiah expressed the same observation when he wrote, “Thus saith the LORD, which maketh a way in the sea, and a path in the mighty waters” (Isa 43:16). Paul picked up the refrain when he confessed, “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!” (Rom 11:33).
DIVINE DIRECTION
There should be no question in the mind of any follower of Jesus concerning the possibility of the direction of the Lord. The Scriptures are quite clear about this Divine manner, the Lord extending Him to confirm this truth.
➪ GUIDED IN STRENGTH. “Thou in Thy mercy hast led forth the people which Thou hast redeemed: Thou hast GUIDED them in Thy strength unto Thy holy habitation” (Exodus 15:13)
➪ GUIDED ON EVERY SIDE. “Thus the LORD saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria, and from the hand of all other, and GUIDED them on every side” (2 Chron 32:22),
➪ GUIDED IN JUDGMENT. “The meek will He GUIDE in judgment: and the meek will He teach his way” (Psa 25:9),
➪ GUIDED FOR HIS NAME’S SAKE. “For Thou art my rock and my fortress; therefore for Thy name's sake lead me, and GUIDE me” (Psa 31:3),
➪ GUIDED WITH HIS EYE. “I will instruct thee and teach thee in the way which thou shalt go: I will GUIDE thee with Mine eye” (Psa 32:8),
➪ GUIDED UNTO DEATH. “For this God is our God for ever and ever: He will be our GUIDE even unto death” (Psa 48:14),
➪ GUIDED WITH COUNSEL. “Thou shalt GUIDE me with Thy counsel, and afterward receive me to glory” (Psa 73:24).
➪ DIRECTED IN THE PATH. “In all thy ways acknowledge Him, and He shall DIRECT thy paths” (Prov 3:6).
➪ STEPS DIRECTED. “A man's heart deviseth his way: but the LORD DIRECTETH his steps” (Prov 16:9).
➪ DIRECTED IN ALL HIS WAYS. “I have raised him up in righteousness, and I will DIRECT all his ways: he shall build My city, and he shall let go My captives, not for price nor reward, saith the LORD of hosts” (Isa 45:13),
➪ GUIDED CONTINUALLY. “And the LORD shall GUIDE thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not” (Isa 58:11).
➪ GUIDED IN THEIR WORK. “For I the LORD love judgment, I hate robbery for burnt offering; and I will GUIDE their work in truth, and I will make an everlasting covenant with them” (Isa 61:8).
➪ GUIDED IN YOUTH. “Wilt thou not from this time cry unto Me, My father, Thou art the GUIDE of my youth?” (Jer 3:4).
➪ STEPS DIRECTED. “O LORD, I know that the way of man is not in himself: it is not in man that walketh to DIRECT his steps” (Jer 10:23).
➪ FEET GUIDED. “To give light to them that sit in darkness and in the shadow of death, to GUIDE our feet into the way of peace” (Luke 1:79).
➪ WAY DIRECTED, “Now God Himself and our Father, and our Lord Jesus Christ, DIRECT our way unto you” (1 Thess 3:11).
➪ HEARTS DIRECTED, “And the Lord DIRECT your hearts into the love of God, and into the patient waiting for Christ” (2 Thess 3:5).
THE RECORD IS IN HARMONY WITH THE KINGDOM MANNER
It is important to note that the inspired historical records are in harmony with the manner of the Kingdom. That is, since the death, resurrection, and exaltation of the Lord’s Christ, this is especially noted.
Prior to Christ
Prior to that, history delivered a stirring account that verified the fallen nature of men. Sin had not been removed, the devil had not been destroyed, and principalities and powers had not yet been plundered. Men were not born again did not have a new nature, and were not indwelt by the Holy Spirit of God. Their sins had not been blotted out, they had not been reconciled unto God, and the did not have eternal life. Thus the history of God’s people reflected their sinful condition. The Spirit made no effort to hide this.
➪ “I have spread out My hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts; A people that provoketh Me to anger continually to My face; that sacrificeth in gardens, and burneth incense upon altars of brick” (Isa 65:2-3).
➪ “But they hearkened not, nor inclined their ear, but walked in the counsels and in the imagination of their evil heart, and went backward, and not forward” (Jer 7:24).
➪ “And the LORD hath sent unto you all His servants the prophets, rising early and sending them; but ye have not hearkened, nor inclined your ear to hear” (Jer 25:4).
➪ “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” (Neh 9:26).
➪ “We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from Thy precepts and from Thy judgments: Neither have we hearkened unto Thy servants the prophets, which spake in Thy name to our kings, our princes, and our fathers, and to all the people of the land” (Dan 9:5-6).
Prior to Christ, there was no practical accord between the people and God because there was no acceptable basis for it. By Divine intent, the people of Israel proved to be a context within which the Messiah could be brought forth. However, very few of them experienced any personal accord with the Lord.
It is an error of significant magnitude to compare those in Christ with those who lived prior to Him, whether before the Old Covenant, during its administration, or even during our Lord’s earth ministry prior to His death. While teachers and preachers are often fond of making such comparisons, they are not at all proper. For example, the obtuseness that often characterized the disciples before Jesus died, was not their manner after Pentecost, and is nowhere set forth as though it was. Even those who were spiritual giants during those times excelled when compared with their peers. It is said of those excelling spirits, “And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect” (Heb 11:40).
In Christ Jesus
In Christ Jesus there is a very real change that takes place in men. They become a “new creation” (2 Cor 5:17), are “born again” (1 Pet 1:23), and have their hearts purified “by faith” (Acts 15:9). They are made “dead indeed unto sin, but alive unto God” (Rom 6:11), and “put on Christ” (Gal 3:27). They possess a “new man” that “after God is created in righteousness and true holiness” (Eph 4:24). They are being progressively changed into the image of Christ “from glory unto glory, even as by the Spirit of the Lord” (2 Cor 3:18). That such significant changes could take place without impacting human conduct is inconceivable.
To this point, and in clear confirmation of the reality of this significant change, Divine guidance and direction have been consistently declared in the book of Acts. A brief recollection of this will be helpful.
➪ Before Jesus ascended into heaven, He told His disciples to wait for “the promise of the Father” (1:4). On the night of His betrayal, Jesus had revealed the teaching/directing ministry of the Holy Spirit, which was “the promise of the Father” (14:16-17; 15:26; 16:13).
➪ When Peter spoke on the day of Pentecost, he was “filled with the Holy Spirit” (2:4,14).
➪ When Peter testified in Solomon’[s porch, he was “filled with the Holy Spirit” (4:8).
➪ An angel from heaven directed the apostles on how to proceed (5:19).
➪ An angel directed Philip to go toward the south to the road leading from Jerusalem to Gaza (8:26).
➪ The Holy Spirit directed Philip to join himself to as specific chariot (8:26).
➪ When Jesus appeared to Saul of Tarsus, He directed him concerning what he should do (9:6).
➪ The Lord appeared to Ananias, directing him to go to Saul, and what to say to him (9:10-17).
➪ An angel of God directed Cornelius concerning what to do (10:3-6).
➪ By means of a vision, and the direction of the Holy Spirit, Peter was instructed concerning how to respond to men sent to him from Cornelius (10:11-20).
➪ After he was imprisoned, “the angel of the Lord” directed Peter concerning what he should do (12:7-11).
➪ The Holy Spirit directed the brethren in Antioch concerning the activities of Barnabas and Saul (13:2).
➪ When Paul confronted Elymas the sorcerer, he was “filled with the Holy Spirit,” and therefore knew what to say (13:9).
➪ Paul is directed through a vision to go into Macedonia, being called to “preach the Gospel unto them” (16:9).
➪ The Lord speaks to Paul in a vision, telling him to keep preaching in Corinth, for He had “much people” in that city (18:9-10).
Therefore, the promises concerning Divine guidance that were given through the prophets are actually realized in Christ Jesus.
AN INSURRECTION AGAINST PAUL
“ 18:12 And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat, 13 Saying, This fellow persuadeth men to worship God contrary to the law.”
GALLIO
“And when Gallio was the deputy of Achaia . . .” Other versions read “proconsul,” NKJV “ruler,” BBE “Roman governor,” CJB and “governor.” NLT
This passage is the only place in Scripture where Gallio is mentioned (vs 12,14,17). That may appear unworthy of notice. However one cannot take lightly when specific names are found in Scripture. Consider how you would feel if YOU were mentioned one time in the Bible? Would you consider that to be something unworthy of notice?
Gallio was a “deputy,” or Roman “Proconsul” in Achaia, the province in which Corinth was found. He was a political dignitary who had charge of that region when Rome ruled the world. He was to Achaia what Sergius Paulus was to Cyprus (Acts 13:7)
There is something of significance here that reveals a certain Divine manner. In Scripture, and with remarkable consistency, worldly dignitaries are mentioned only when they interface in some way with the people of God. Otherwise, they obtain no significance in the assessment of the world by God’s people.
Following is a sample listing of non-Jewish kings that are mentioned in Scripture. I have limited these examples to kings, but underscore that the same observations made of them also apply to governors, deputies, and other under-rulers.
➪ A number of kings associated with activities related to ABRAHAM and LOT: Amraphel, Arioch, Chedorlaomer, Tidal, Bera, Birsha, Shinab, Shemeber (Gen 14:1-22).
➪ Abimelech, king of Gerar, associated with ABRAHAM. (Gen 20:2-18).
➪ Abimelech, king of the Philistines, associated with ISAAC (Gen 26:1; 26:8-11).
➪ The king of Egypt, associated with JOSEPH (Gen 40-41).
➪ The king of Egypt (Pharaoh), associated with the enslavement of ISRAEL and the birth of Moses (Ex 1:15-2:10).
➪ The king of Egypt (Pharaoh), associated with the deliverance of ISRAEL from Egypt (Ex 3-14).
➪ The king of Edom, associated with MOSES and ISRAEL (Num 20:1-22).
➪ Sihon, king of the Amorites, associated with the journey of ISRAEL to Canaan (Num 21:21-29).
➪ Og, king of Bashan, associated with the journey of ISRAEL to Canaan (Num 21:33-35).
➪ Balak, king of the Moabites, associated with the journey of ISRAEL to Canaan (Num 22:4-23:7).
➪ The king of Jericho, associated with ISRAEL’s possession of the promised land (Josh 2:2-3).
➪ The king of Ai, associated with ISRAEL’s possession of the promised land (Josh 8:1-29)
➪ Adonizedek, king of ancient Jerusalem, associated with ISRAEL’s possession of the promised land (Josh 10:1-1-23).
➪ The king of Makkedah, associated with ISRAEL’s possession of the promised land (Josh 10:28).
➪ Horam, king of Gezer, associated with ISRAEL’s possession of the promised land (Josh 10:33).
➪ Chushanrishathaim, king of Mesopotamia, associated with the chastening of ISRAEL (Judges 3:8-10).
➪ Eglon, king of Moab, associated with the chastening of ISRAEL (Judges 3:12-15).
➪ Jabin, king of Canaan, associated with the chastening of ISRAEL (Judges 4:2-24).
➪ The king of the children of Ammon, associated with conquests of ISRAEL in Canaan (Judges 11:12-29).
➪ Agag, king of the Amalakites, associated with conquests of ISRAEL in Canaan (1 Sam 15:15:8-32).
➪ Achish, king of Gath, associated with the life of DAVID (1 Sam 21:10).
➪ Hiram, king of Tyre, Associated with the reign of SOLOMON and the building of the Temple(1 Kgs 5:1,11).
➪ Rezon, king of Zobah, associated with God’s chastening of SOLOMON (1 Kgs 11:23).
➪ Ethbaal, king of the Zidonians, associated with the history of ISRAEL, and the father of Jezebel (1 Kgs 16:31).
➪ The king of Syria, associated with the prophet ELISHA (2 Kgs 6:11-26).
➪ Shalmaneser, king of Assyria, associated with the chastening of ISRAEL (2 Kgs 17:3-6).
➪ Nebuchadnezzar, king of Babylon, associated with the chastening of ISRAEL and the Babylonian captivity (Neh 7:6; Dan 2:37).
➪ Belshazzar, king of Babylon, king of Babylon, associated with the chastening of ISRAEL and the Babylonian captivity (Dan 5:30; 7:1).
➪ Darius, king of Persia, associated with the chastening of ISRAEL and the Babylonian captivity (Dan 6:1-28).
➪ Cyrus, king of Persia, associated with the rebuilding of the TEMPLE in Jerusalem (Ezra 1:1-8).
➪ Herod, king of Judaea, associated the birth of JOHN THE BAPTIST (Lk 1:5-20), and JESUS (Matt 2:1-9).
➪ Caesar Augustus, associated with the birth of JESUS (Matt 2:1).
➪ Another king Herod, associated with the arrest and death of JOHN THE BAPTIST (Matt 14:9; Mk 6:14), and the death of JESUS (Lk 23:8-15).
➪ Yet another Herod, associated with the beheading of JAMES and the arrest of PETER (Acts 12:1-3).
➪ Claudius, Roman empower, associated with the expulsion of the JEWS from Rome (Acts 18:2).
➪ King Agrippa, associated with the life of PAUL (Acts 25:13).
➪ Another Caesar Augustus, associated with the life of PAUL (Acts 25:21-25).
➪ Aretas the king, associated with the life of PAUL (2 Cor 11:32).
I have taken the time to list several of these rulers (although it is only a relatively small representation of the total), in order to confirm the consistency of this manner. There are no purely secular, if I may use that term, accounts in Scripture. All of them are mentioned because they relate to God’s workings with His people, or His government among men (as in the tower of Babel, the destruction of Sodom and Gomorrah, and the judgment of sinful nations). Even when a record is given of famines (Gen 12:10; 41:30; Ruth 1:1; 2 Sam 21:1; 2 Kgs 8:1) and earthquakes (Amos 1:1; Zech 14:5), the accounts always relate to something pertaining to the working of the Lord and His people. In summary, they pertain to God’s eternal purpose, and Divine relationships with people and events. Until this is seen with some degree of clarity, men tend to either neglect or corrupt the text of Scripture.
The Unity of God and His Purpose
Just as in this text, the Holy Spirit did not move holy men to write things merely pertaining to this world, whether they concerned people or events. Everything written in Scripture is within the context of God and His purpose. That is because God and His purpose cannot be separated.
What the Lord has purposed is said to have been “purposed in Himself” (Eph 1:9). Some versions distort the meaning of this text, reading, “purposed in Christ,” NIV “set forth in Christ,” NRSV “which He had put into His hands,” BBE “decided to do through Christ,” GWN “determined before hand in Christ,” NJB “to plan this in Christ.” IE While it is true that this purpose is actually carried out in Christ, that is not the declaration of this text (Eph 1:9). The point is that the purpose proceeded out from God Himself without any other consideration. There was no influence outside of Himself that induced Him to determine this purpose. It was an expression of Himself without regard to any other influences. Paul alludes to the same in his letter to Timothy. “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). That purpose was carried out by Christ, and is realized by the recipients of salvation in Christ Jesus. However, the purpose itself is an expression of God Himself. It reflects His Person in all of its magnificent glory.
The Point
The point is that Scripture always reflects the great purpose of God. That purpose is not only the reason that undergirds everything God does, it is also what ties the fabric of Scripture together. If someone could uncover a legitimate flaw or error in Scripture, its entire fabric would be broken down like a wall with untempered mortar. Those who imagine they can select this or that statement of Scripture while discarding others have backed themselves into a corner from which they will not be able to escape. They have embraced a God who allows His word to be wrested, and thus His purpose to be hidden.
INSURRECTION AGAINST PAUL
“ . . . the Jews made insurrection with one accord against Paul, and brought him to the judgment seat, 13 Saying, This fellow persuadeth men to worship God contrary to the law.” Other versions read, “rose up against Paul,” NKJV “made a united attack against Paul,” NIV “made a concerted attack on Paul,” CJB and “with one consent rose against Paul.” DARBY
One of the burdens of the apostleship was the experience of being charged falsely and misrepresented. Paul referred to this experience, declaring that he was “approved” in his response to malignment. “But in all things approving ourselves as the ministers of God, in . . . in distresses . . . by . . . dishonor, by evil report . . . as deceivers . . . as unknown . . . As sorrowful . . .” (2 Cor 6:4-10).
Paul once said of the Jews, “For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost” (1 Thess 2:14-16). Notice what Paul says of these unbelieving Jews. This applies to everyone who stands in opposition to the Gospel and those who preach it.
➪ THEY PLEASE NOT GOD. These men would never have acknowledged that they were not pleasing to God – but that is a precise description of them. They work in contradiction of God, and are so regarded in heaven.
➪ THEY ARE CONTRARY TO ALL MEN. Wherever they are, they put men at a disadvantage, taking the truth from them, and misrepresenting the God of heaven.
➪ THEY FORBID TO SPEAK THAT MEN MIGHT BE SAVED. They think they are protecting their position. Actually, however, they are making it more difficult for men to be saved.
➪ THEY ARE FILLING UP THEIR SINS. Everyday they remain in their present condition, their sins are piling up until wrath will erupt upon them. They are like the Amalekites, whose cup of iniquity was not yet full. That is the only reason they were allowed to remain.
Reported in the Book of Acts
Think of how the Jews have been represented as opposing Paul.
➪ IN DAMASCUS. They took counsel to kill him in Damascus, at the threshold of his ministry. At that time he escaped from them by being let over the wall in a basket (9:23-24).
➪ IN ANTIOCH. In Antioch, when they saw the multitudes that came to hear Paul, they spoke against him, contradicting and blaspheming (13:45).
➪ IN ANTIOCH. In Antioch they raised a persecution against Paul and Barnabas, expelling them from their coasts (13:50).
➪ IN ICONIUM. In Iconium they stirred up the Gentiles, and made their minds evil effected against the brethren (14:2).
➪ IN ICONIUM. In Iconium they sought to have Paul stoned, forcing them to flee to Lystra and Derbe (14:5-6).
➪ IN LYSTRA. Jews came from Antioch and Iconium to Lystra, and stoned Paul (14:19).
➪ IN THESSALONICA. In Thessalonica the Jews stirred up the baser people against Paul, forcing the brethren to send him to Berea (17:5-10).
➪ IN BEREA. The Jews from Thessalonica came to Berea and stirred up the people against Paul, forcing him to depart to Athens (17:13-15).
➪ IN CORINTH. In Corinth the Jews opposed themselves and blasphemed Paul; (18:6,12-18).
In his letter to the Corinthians, Paul reminds them that the Jews had him beat with forty stripes minus one on five different occasions (2 Cor 11:24).
Paul’s apostleship was not accompanied with grandeur, wealth, and worldly fame. He was called to pick up his cross as well as to preach the Gospel – and he did it well. When he said he was “crucified with Christ” (Gal 2:20), with the world being crucified to him and he to the world (Gal 6:14), he was speaking of the kind of opposition he endured while engaged in his calling. It was in the face of the experience of adversity that he said, “Yea doubtless, and I count all things but loss . . . that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death” (Phil 3:9-10). Again, when he was in the crucible of suffering he said, “I press toward the mark for the prize of the high calling of God in Christ Jesus” (Phil 3:14).
There appears to be a prevailing opinion within the professed church that when one is engaged in the will of the Lord, that all will be well. However, we are here exposed to real spiritual life and what attends it. The records itself exposes the error of such thinking.
GALLIO SPEAKS
“ 14 And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you: 15 But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. 16 And he drave them from the judgment seat.”
Paul is in a court of Roman law, and will find it more congenial than the Jewish courts before whom he has stood. It is remarkable when the world has a better sense of propriety than those who claim identity with the living God – but such is often the case. That is not owing to any deficiency in Divine affiliation. Rather, it is the result of unbelief and hardness of heart among those who claim to be serving God. The absence of wisdom in the church is abnormal (1 Cor 6:4-5).
GALLIO INTERRUPTS THE PROCEEDINGS
“And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you . . .”
Paul Was About to Speak
Other versions read, “as Paul was about to speak,” NIV and “Paul was about to open his mouth and reply.” AMPLIFIED That is, Paul was about to reply to the charges brought against him.
Whether before the apostles or his critics, Paul was ready to stand in defense of what he was doing – not out of a sense of self-vindication, but because he was faithful to his calling. In Jerusalem, he reported what God had done through him and Barnabas (15:12). He elaborated on his message to the Athenian philosophers (18:19-31). He wrote to the Philippians of his “defense and confirmation of the Gospel” (Phil 1:7). He wrote to Timothy of a time when he gave an answer in a legal setting while no other person stood with him (2 Tim 4:16). He defended his posture as a teacher to the Corinthians (1 Cor 9:1-5). Later, in Jerusalem, Paul would give a lengthy account of his calling, and a defense of his ministry among them (22:1-21). Now, Paul is prepared to speak in his own defense because he has lived in all good consciousness, and has maintained faithfulness to the One who put him into the ministry (1 Tim 1:12).
A Similar Account
Before Paul can mount a defense, Gallio interrupts the proceedings. Here is an experience that parallels that of king Jehosaphat centuries earlier. The Ammonites and Moabites gathered against Israel, and were ready to launch a devastating initiative. Their numbers were impressive, and it appeared hopeless from the human point of view. Upon hearing of the circumstance, Jehosaphat “set himself to seek the Lord, and proclaimed a fast throughout the land.”
After presenting a powerful intercessory prayer to the Lord, heaven responded. The Spirit of the Lord came upon Jahaziel, a Levite of the sons of Asaph. Calling upon the people to give heed to his words he said, “Ye shall not need top fight in this battle.” Instead of fighting, they “appointed singers unto the Lord, and that should praise the beauty of holiness.” It is written that as they sang, “the Lord set ambushments against the children of Ammon, Moab, and Mount Seir . . . and they were smitten” (2 Chron 20:1-22). God fought for them!
This is what took place in our text. Paul did not have to present a defense, even though he was ready to do so. Instead, the God of heaven intervened, turning the heart of Gallio, and causing the dispersion of Paul’s enemies.
Gallio Given to See the Situation
At once this ruler recognizes that there was no moral justification for having Paul brought before him. This was not a “matter of wrong or wicked lewdness.” Other versions read, “wrongdoing or wicked crimes,” NKJV “wrong or vicious crimes,” NASB “misdemeanor or serious crime,” NIV and “crime or serious villainy.” NRSV Gallio was no doubt unaware of the Divine statement of the case concerning civil government: “For he [the civil ruler] is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil” (Rom 13:4). Yet, it appears as though this appointment is written upon the conscience of humanity.
The official charge brought against Paul was, “This fellow persuadeth men to worship God contrary to the law” (Acts 18:13). The law of the Romans was meant specifically, and the law of the Jews generally. As the Jews who charged Jesus falsely, they sought to establish that the law of the Romans was being contradicted (Lk 23:2).
Nothing could be further from the truth. Rather than that “pure religion” setting people against the civil government, it promotes due honor for it, only prohibiting what requires disobedience to God Himself. In distinction to participating in insurrection, the saints of God are enjoined, “Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor” (Rom 13:7), and “Honor the king” (1 Pet 2:17). Civil unrest must not be traced to professed believers! Ordinarily, they are to have a calming effect upon society, not one of agitation and turmoil.
There is a civil degeneracy in our time, for this charge would be taken up in the courts of our land, which have stooped beneath the dignity of those Roman courts of law. This circumstance is largely owing to the failure of the professing church to deliver sound doctrine and a godly perspective.
Sometimes Interruptions Are Allowed, and Other Times They Are Not
Not all proceedings against Paul and others were so interrupted. When brought before the Jewish council, Stephen was eventually martyred (Acts 6-7). In Philippi, Paul and Silas were publically beaten and incarcerated – then they were delivered (Acts 16:20-24). Jesus told His disciples of times when they would be delivered over to the councils instead of being delivered from them (Matt 10:17). Felix left Paul bound in prison for two years (Acts 24:27).
Those who labor for the Lord must learn to live by faith, and to adapt to the circumstances in which they find themselves. They may be required to be bound in prison like Joseph before they are exalted (Psa 105:17-19). Or, they may not be exalted at all, but suffer martyrdom like James (Acts 12:1-2). The saints of God must seek deliverance from simplistic views of the kingdom of God.
I WILL BE NO JUDGE OF SUCH MATTERS
“But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters.” Other versions read, “arguments over doctrine and titles and your own law,” NJB “points of disagreement about words and names and your own law.” NET
Gallio refused to become embroiled in private Jewish controversies about religious matters. With him, the issue was not forced as it was with Pilate. Pilate also attempted to step away from Jewish controversies (John 18:31). However, because of the nature of Christ’s appointed death, Pilate, and Herod as well, were necessarily involved in it (Acts 4:27; Psa 2:2). They could not back away from it.
HE DROVE THEM OUT
“And he drave them from the judgment seat.” Other versions read, “And he drove them away from the judgment seat,” NASB “So he had them ejected from the court,” NIV and “he dismissed them from the tribunal,” NRSV
The tables were thus turned on the Jews, and they were forced to leave Gallio’s court. They had solicited the aid of the Romans, as they did with Jesus Himself, but this time it was of no avail. Since the Lord is the “King of kings,” He is the One who administered this whole affair. It was He who turned the king’s heart wherever he wanted (Prov 21:1).
The Earth Helping the Woman
Here is a classic example of the earth helping the people of God. In an apocalyptic gospel, John was given to see the devil’s assault upon the people of God. When a flood of delusion emitted from his mouth that was designed to carry away the saints, it is written, “And the earth helped the woman” (Rev 12:16). In that case, the flood fell upon others, while the saints were preserved. In our text, one of the “kings of the earth” helped the man of God, thereby ensuring the continuance of the Gospel.
Once again, it is important to see that the book of Acts chronicles the works of the Lord, not merely the works of men. What is declared in doctrine is lived out and perfected in the crucible of life. We must believe that it is no different in our time, which is also “the day of salvation” (2 Cor 6:2). As men live by faith and walk in the Spirit, what is contained in the doctrine will be worked out in them. This is confirmation of the truth of the doctrine and the faithfulness of God.
According to appearance, it may seem as though happenstance is the mother of all events – but it is not. The Lord is at work, fulfilling His own counsel, and bringing His purpose to fruition. This is His world, and He is administering His will within it. Blessed are those who see it. One of the roles of godly men is to point out the working of the Lord.
SOSTHENES IS BEATEN
“ 17 Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.”
ALL THE GREEKS
“Then all the Greeks . . . “ Other versions read, “and they all,” NASB “all of them,” NRSV “all the Grecians,” GENEVA “all the governor’s officers,” GWN “all the Gentiles,” MRD “the mob,” LIVING and “they [the Greeks].” AMPLIFIED
These were the Gentiles, and not Grecian Jews, as some allege. Gallio had already drove the Jews from the “judgment seat,” or chamber where trials were held. Therefore, this could not be the Jews who had leveled the charges against Paul, for they were no longer “before the judgment seat.”
There is something of significance to be seen in this text, and it confirms something affirmed by James. He wrote, “Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!” And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell” (James 3:6).
In this case, the Gentiles, who, so far as the record is concerned, had not been agitated about the Jews, are suddenly thrown into a rage. The fire of fleshly anger had been ignited by the bigotry of the Jews, and it spread throughout Gallio’s judgment seat.
THEY BEAT SOSTHENES
“ . . . took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat . . .”
Prior to this, Crispus was described as “the chief ruler of the synagogue” (18:8). It appears that after he had believed and been baptized, he was immediately replaced with Sosthenes. It is further assumed by notable Bible commentators that this is the Sosthenes that was with Paul when he wrote his first letter to the Corinthians: “Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother” (1 Cor 1:1). If this is true, then he was the second synagogue ruler in Corinth that was converted through the ministry of Paul.
In a display of apparent anger over the disruption caused by the Jews, these Greeks hauled Sosthenes back before the judgment seat and had him beaten. It appears that these Greeks thought the disturbance caused by the Jews was far greater than the disruption they had falsely credited to Paul.
When those who claim identity with God cause social disruption, there is no way to estimate the spreading effect of their action. Throughout history, a goodly amount of social unrest has been traced to professing Christians. It may have been in the name of moral crusades, public demonstrations, or civil disobedience. All manner of explanation may be cited in justification of theses disturbances – many of which may be in the name of the Lord. However, when social unrest is caused, the fruit of righteousness will not grow, for it is “sown in peace of them that make peace” (James 3:18). I understand that there are serious disagreements on this matter. Yet, care must be taken to not adopt a stance in which it is imagined that social unrest is a valid means of drawing attention to godly causes. All of this will require wisdom from above.
GALLIO CARED FOR NONE OF THOSE THINGS
“And Gallio cared for none of those things.” Other versions read, “Gallio took no notice of these things,” NKJV “was not concerned about,” NASB “showed now concern whatever,” NIV “paid no attention,” NRSV “Gallio troubled himself about none of these things.” DARBY and “refused to take any notice at all.” NJB
The idea is that none of this captured the interest of Gallio. He, like Pilate, knew that the Jews had acted out of envy (Matt 27:18). Their cause was not a noble one, and he knew it. I gather that he was not indifferent to the beating of Sosthenes, but rather did not choose to become involved in it, and was probably displeased that it took place in his court.
There are injustices that are so blatant that even worldly leaders recognize them to be out of order. On one occasion, when Paul’s “sister’s son” heard of the Jews lying in wait for Paul, he “went and entered into the castle and told Paul.” Upon hearing it, “Then Paul called one of the centurions unto him, and said, Bring this young man unto the chief captain: for he hath a certain thing to tell him” (Acts 23:17). Paul knew the conduct of the Jews was thoroughly unreasonable – even to Roman militia, Later, when legal proceedings were being brought against him, he would say, “I appeal unto Caesar.” Even in our time, as during the occasion of our text, it is a sad day when those who claim identity with the God of heaven conduct themselves in a manner that is glaringly improper in the eyes of the world. This is another example of the saying of our blessed Lord, “For the sons of this world are more shrewd in their generation than the sons of light” NKJV (Luke 16:8). The idea is that worldly people are often more disciplined and painstaking in their approach to temporal things than the children of God are in their appointed quest for eternal things. This is certainly not a commendable circumstance, and we should do everything possible to avoid it.
PAUL TARRIES A GOOD WHILE, THEN LEAVES
“ 18a And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila . . .”
This whole incident ends rather abruptly, and Paul continues in his labors for the Lord. God had intervened in the affairs of men, turning the heart of Gallio, and delivering Paul from danger. Just as Jesus had promised, no man put his hand on Paul to hurt him. The reason . . . He had “much people” in that city, and would not allow Paul to leave until they had been duly taught and cared for (18:10).
PAUL TARRIED A GOOD WHILE
“And Paul after this tarried there yet a good while . . .” Other versions read, “still remained a good while,” NKJV “having remained many days longer,” NASB “stayed on in Corinth for some time,” NIV and “staying there for a considerable time.” NRSV
Paul was apparently not frightened by the attempts of the Jews to stop his work. He had believed the word that Jesus delivered to him concerning not being harmed, and therefore continued for “many days” NASB in his Corinthian labors. A hireling would have been driven away by the circumstances Paul faced. On other occasions, he was forced to flee when opposition was raised against him. However, this time he had a word from the Lord concerning his safety, and a public demonstration of its truth. Therefore his faith was strong, holding to the word of the Lord.
It is in the crucible of conflict and opposition that the strength and commitment of Kingdom laborers is confirmed. Those who cannot bear the heat of trial will soon be eliminated from the service of the King – at least until such time as they recover themselves from the snare of the devil.
TOOK HIS LEAVE OF THE BRETHREN
“ . . . and then took his leave of the brethren . . .” Other versions read, “he left the brothers,” NIV “said farewell to the believers,” NRSV “went away from the brothers,” BBE and “told the brethren farewell.” AMPLIFIED
Paul spent his time primarily with the brethren – those were the people with whom he was constantly affiliated. Those who desired Paul’s company would find him among believers, just as those who sought Jesus would find Him with His disciples (Mk 3:7; 8:10,34; 10:16; John 6:3; 11:54). Paul had converted these Corinthian brethren, and remained with them until such time as they were established in the faith. The incident involving Gallio may very well have taken place during the initial time of his ministry in Corinth. If this is the case, the time he remained there rounded out the year and six months that he spent there (18:11).
Now that Paul prepares to leave that region, he does not bid farewell to those in the marketplace, or to the general populace of Corinth. He rather takes his leave from those among whom he has been ministering. He no doubt spent his last time with the believers as Jesus did with His disciples, as He prepared to die, and when He prepared to return to heaven. That is the manner of godly people.
PAUL SAILS FOR SYRIA
“ . . . and sailed thence into Syria . . .” Other versions read, “sailed for Syria,” NKJV and “set out to sea for Syria.” NASB
I am just speculating at this point, but I seriously wonder how much work for the Lord would be done in our time if it was as inconvenient as it was for Paul. Imagine traveling by boat from Corinth Greece to Syria, which was adjacent to Palestine. On the attending map, Corinth is in the upper left hand corner, and Caesarea, where Paul landed, is in the lower right section. That is well over a thousand miles by sea, in a boat driven by the wind, and subject to the perils of the sea. Yet, there is not the slightest hint of any inconvenience associated with this trip.
In my opinion, there is a certain spiritual liberty that is realized in digesting Scriptural accounts of travels associated with the work of the Lord. The manner in which they are reported provides a kind of snap-shot of the way in which the servants of God thought. It also accents the extent to which they were devoted to their calling. Those who ponder such texts will find they have a calming and sanctifying effect on both the heart and the mind.
One senses that the servant of God focuses on the objective established by the Head of the body, then takes whatever means are necessary to its fulfillment. All of this is done with a readiness of mind that allows the individual to adjust to any unforeseen circumstances related to that objective. I know that many professing believers have not yet arrived at a point where they can think in this manner. Yet, diligence must be given to such a pursuit.
HE TAKES AQUILA AND PRISCILLA
. . . “and with him Priscilla and Aquila . . .” Other versions read, “accompanied by Priscilla and Aquila.” NIV
This is the first time Priscilla is mentioned before Aquila. The same wording is also found in Romans 16:3. It is found again in Second Timothy, where the abbreviated form of her name is used: “Prisca and Aquila” (2 Tim 4:19). Among other things, this confirms that in Christ there “is neither male nor female” (Gal 3:28). In Christ the value and effectiveness of a person is neither determined nor impacted by their gender or social status. Individuals are neither included nor excluded upon that basis. That should be very apparent from the doctrine of Scripture, as well as the historical examples recorded there.
The subjection of the wife to the husband, or a woman to a man, is within the confines of marriage, not their relationship in Christ Jesus (Eph 5:23-33; 1 Pet 3:1-6). Those ordained and unique marriage associations are to be duly honored, for they have been given by God. The few texts that deal with women speaking and teaching (which are two: 1 Cor 14:34-35; 1 Tim 2:11-15), are both within the context of learning and their husbands. They have to do with the introduction of confusion in the assembly, and the usurpation of authority – not with edification or laboring together in the Gospel, as did several women of Scriptural note (Rom 16:1,2,6,7,12,15). It is not proper to attempt to shape the thrust of teaching with these texts.
PAUL HAD A VOW
“ 18b . . . having shorn his head in Cenchrea: for he had a vow.” Other versions read, “He had his hair cut off at Cenchrea, for he had taken a vow,” NKJV “In Cenchrea he had his hair cut, for he was keeping a vow,” NASB “Before he sailed, he had his hair cut off at Cenchrea because of a vow he had taken,” NIV “At Cenchreae he had his hair cut, for he was under a vow,” NRSV “having shorn his head in Cenchreae; for he had a vow,” ASV “after having his hair cut short in Cenchrea, because he had taken a vow; with him were Priscilla and Aquila,” CJB “Aquila had his hair cut, since he had taken a vow,” GWN “There he shaved his head according to Jewish custom, marking the end of a vow,” NLT “Paul had his head shaved according to Jewish custom, for he had taken a vow.” LIVING “As Paul was under a vow, he had his head shaved at Cenchrea,” MONTGOMERY and “At Cenchreae he [Paul] cut his hair, for he had made a vow.” AMPLIFIED
At least one version, and several commentators, see this verse as saying Aquila had taken a vow. However, this is not the case, for the person under consideration is Paul, not Aquila. Priscilla and Aquila are incidental in the text, mentioned only because Paul took them with him. Another version represents Paul as leaving Aquila and Priscilla in Cenchrea, proceeding on without them (International English: “At Cenchrea, Paul cut off his hair. he had made a vow to God. Then he left Priscilla and Aquila” ). Again, this is taking too much liberty with the text, which states later that Paul left them in Ephesus (v 19). All of this confirms that in the multiplicity of translations far too much liberty is assumed by those presuming to represent the Word of God. When a period of time is marked by men feeling at liberty to rework Scripture, it seems to me that it is evidence of the presence of our adversary the devil. He started his work among men with an attempt to twist God’s word, and he is still working in that manner.
While the text itself may appear incidental and of relative unimportance, yet those who take such liberty are making known something about themselves that is not good. Such men are not trustworthy. As Jesus Himself affirmed, “He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much” (Luke 16:10). Those who cannot be trusted to properly represent incidental texts are certainly not to be relied upon in the handling of pivotal ones.
The Taking of a Vow
To anyone but a Jew, or someone familiar with God’s tutelage of Israel, this text makes no sense. This is not a matter of doctrine, but one that deals with personal commitment and dedication. Later, Paul will do something similar at the suggestion of James (21:24-26). There were times when Paul described such actions in these words: “unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the Law, that I might gain them that are under the Law” (1 Cor 9:20). This was an area where certain liberty had been granted.
It appears that this was a Nazarite vow, and that it had been made at some prior time. The Nazarite vow could be made for a brief time, or specific number of days (Num 6:5,13). It could also be for a lifetime – as with Samson (Judges 13:5), Samuel (1 Sam 1:11), and John the Baptist (Lk 1:15).
The Nazarite Vow
Under the Law, a Nazarite vow had to do with separating oneself to the Lord – i.e. devoting himself wholly to the Lord for a specified period of time (Num 6:8). During the duration of that period, three things were required.
➪ He was to abstain from wine and strong drink, and anything coming from a vine, from the seed kernels to the husks (Num 6:3-4).
➪ He could not cut his hair (Num 6:5).
➪ He must avoid all contact with the dead, even if members of his own family were to die during the period of the vow (Num 6:6-7).
Procedures Related to the Vow
The vow procedure was as follows.
➪ When the vow was fulfilled, the person was brought to the door of the tabernacle of the congregation (Num 6:13).
➪ An offering was made to the Lord of one male lamb, for a burnt offering, one ewe lamb for a sin offering, and one ram for a peace offering (Num 6:14).
➪ A basket of unleavened bread, cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil were also offered (Num 6:15).
➪ The sacrifices were offered by the priest (Num 6:16-17).
➪ The Nazarite shaved the hair of his separation at the door of the tabernacle, and “put it in the fire that was under the which is under the sacrifice of the peace offering” (Num 6:18).
➪ The priest took the boiled shoulder of the ram, one unleavened cake, and one unleavened wafer and put them upon the hands of the Nazarite after he had shaved his hair (Num 6:19).
➪ The priest would wave these offerings before the Lord. They then belonged to the priest, and the Nazarite could drink wine (Num 6:20).
➪ All of this was done in accordance with the vow the person had made to the Lord (Num 6:21).
Some Observations
Now, all of this accents the seriousness of determining to give oneself wholly to the Lord, refraining from enjoyable indulgences and contact with any form of death – even within the family of the one taking the vow. Under the Law, there were allowances for periods of special dedication, when the person was wholly absorbed with the Lord Himself. In the case of a lifetime vow, such as that of Samson, Samuel, and John the Baptist, the entirety of the person’s life was given to the Lord, with no provision for other pursuits.
First, within our modern church culture, there is little thought given to this kind of devotion – devotion that was found under an inferior covenant. Actually, this was a kind of mirror of “the newness of life” into which we are raised in baptism (Rom 6:3-4).
About This Text
Concerning this text, it does appear as though this was a Nazarite vow. The only omission would be the sacrifice of animals, which had been superceded by the perfect sacrifice of Christ. His was an offering for sin, and one that made peace as well. It was also a “burnt offering” because the wrath of God was upon Him as He was “made to be a curse for us” (Gal 3:13). Therefore, I cannot conceive of Paul offering the sacrifices stipulated under the law of the Nazarite. The remainder of the procedures, however, could be done with a good conscience, even though there was Divine compulsion to do so.
➪ It appears that this was the Nazarite vow.
➪ The vow was made prior to the cutting of the hair.
➪ In this text, the cutting of the hair probably signified the termination of the vow. This being the case, it is assumed he would take that hair to Jerusalem, presenting it as the Law had prescribed.
➪ Perhaps the vow it had to do with his stay in Corinth, during which time he vowed to let nothing interfere with his stay. This would have followed Christ’s appearance to him, instructing him to remain in Corinth, not being afraid to speak (18:9).
➪ It also had to do with confronting the Jews to whom he was going, to show them that he did not despise the Law, and that he had not embraced a religion that lacked commitment and devotion.
➪ The Law was, particularly in its ceremonial aspects “ready to vanish away” (Heb 8:13). and had not thoroughly been removed, God allowing time for a transition to the greater covenant. In view of this, and without reverting to the Law as a means to justification, Paul was at liberty to take a vow for noble purposes, including becoming a Jew to the Jews.
➪ We also ought to consider that Paul maintained a hard discipline over himself, BIBLE ILLUSTRATOR keeping under his body (1 Cor 9:27). “We can trust that man. We feel that a man so honest in a matter so comparatively trifling is likely to be severely true in matters of larger breadth. It is thus we must judge one another. Men cannot, perhaps, understand the articles of our theological belief, but they can understand our temper, our honesty over the counter. If they find us faithful in little things they must reason that we are faithful also in greater things.” J.D. STALKER, BIBLE ILLUSTRATOR
Of course, all of these are only rather crude thoughts, and are not intended to be an authoritative exegesis of the passage. I provide them to confirm that Paul maintained integrity in what he did, and is to be trusted to be faithul to the Lord who called Him. There are a number of thoughtless people who have stood in criticism of Paul for doing things like those mentioned in this text. In my judgment, they are wholly unwarranted and betray the absence of holy commitment as well as sound judgment.
A CONSIDERATION
It is also possible that this was related to his determination while among the Corinthians: “For I determined not to know any thing among you, save Jesus Christ, and him crucified” (1 Cor 2:2). This was a determination that he did not express to any other body of believers. In fact, among others He accented the resurrection, enthronement, intercession, and reign of the Lord Jesus Christ (Rom 4:24-25; 6:9; 7:4; 8:11,34; 9:5; 10:9-10; Gal 1:1; Eph 1:20-22; 4:8; Phil 2:9-11; Col 2:12,15; 3:1-2; 1 Thess 1:10).
In his letters to the Corinthians Paul did not mention Christ’s ascension, exaltation, intercession, or His mediation of the New Covenant. He only briefly alluded to His present reign (1 Cor 15:25-27). He suggested the mediation of Jesus when He wrote “ye are justified in the name of the Lord Jesus” (1 Cor 6:11). There are several words pertaining to Jesus that are not mentioned in either First or Second Corinthians. They include the following: “Savior,” “Mediator,” “Shepherd,” “King,” “Advocate,” “Head,” “High Priest,” and “Redeemer.”
I do not wish to press these omissions too far. My point is that there were great stabilizing doctrines that were delivered to other churches, yet were apparently not common to the Corinthians. These would include the following.
➪ Justification by faith, together with its implications (Rom 3:21-5:21; Gal 2:16-17; 3:11,24; 5:4).
➪ The warfare between the flesh and the spirit (Rom 7:15-25; Gal 5:15-25).
➪ The new man and the old man (Rom 6:6; Eph 4:22-24; Col 3:9-10).
➪ The uniting of Jew and Gentile in Christ (Eph 2:15-16).
➪ The eternal purpose of God (Rom 8:28; Eph 1:11; 3:11).
➪ What was involved in the Word becoming flesh (Rom 8:3; Gal 4:4; Phil 2:5-8).
➪ The High Priesthood of Christ (Heb 2:7; 3:1; 4:14-15; 5:5-6,10; 6:20; 7:17-26; 8:1-4; 9:11Heb 10:21-22).
➪ The plundering of Satan and his hosts (Col 2:15; 2 Tim 1:10; Heb 2:14). The only mentioning of the devil to the Corinthians dealt with the danger of being subverted, destroyed, or buffeted by him (1 Cor 5:5; 7:5; 1 Cor 2:11; 11:14; 12:7).
I understand this to be owing to the prevailing carnality for which they were noted (1 Cor 3:1-3). Among them, Paul had to speak carefully, lest they be drawn to what they conceived to be the wisdom of men (1 Cor 2:3-5). He would not take support from them, while he did from others (2 Cor 11:8-9).
Knowing the predilection Paul had for making known the profound things that had been made known to him (2 Cor 12:1; Eph 3:2-12; Col 2:1-3), it appears to me that an extraordinary amount of discipline was required to confine himself to “Christ and Him crucified.”
One of the great penalties of carnality is the necessity of withholding of key and beneficial information. Thus Paul said to the Corinthians, “I . . . could not speak unto you as unto spiritual” (1 Cor 3:1). And again, “I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able” (1 Cor 3:2). Similarly, to the Hebrews it was written, “Called of God an high priest after the order of Melchisedec. Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing” (Heb 5:10-11).
I am saying that it makes perfect sense that Paul’s determination to not know anything among the Corinthians except “Christ and Him crucified” could very well have been attended by a godly vow. The Corinthians were people in whom the death of Christ was not at work, and Paul chided them for it. “Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh. So then death worketh in us, but life in you” (2 Cor 4:10-12). Their continued infantile state loudly testified to the lack of the dying of Jesus in them. That is why Paul had to major on the death of Christ. The death of Christ within us involves the subordination of the flesh – and that had not been taking place among the Corinthians.
Although this is only my own persuasion, I must also confess that this kind of commitment and dedication to the welfare of those being taught is virtually unknown in our time. The implications of Christ’s death are also generally little known today. That circumstance is why men appear to have such difficulty with this passage. It also accounts for the extraordinary level of sin in the church. However, let no an impugn Paul.
PAUL LEAVES AQUILA AND PRISCILLA, BUT HIMSELF ENTERS INTO THE SYNAGOGUE
“ 19 And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.”
En route to Syria, and ultimately Caesarea, the ship apparently docked in Ephesus, directly east of Cenchrea. Later, Paul will resume his journey from there. The trip between Corinth and Ephesus is estimated to take 12-15 days. WHEDON’S COMMENTARY
PAUL LEAVES AQUILA AND PRISCILLA
“And he came to Ephesus, and left them there . . .” Other versions read, “They arrived at Ephesus, where Paul left Priscilla and Aquila,” NIV “When they reached Ephesus, Paul left Priscilla and Aquila behind there,” NET and “Arriving at the port of Ephesus, he left us aboard ship.” LIVING
The meaning here is not that Paul did, in fact, ultimately leave Aquila and Priscilla in Ephesus. At this point, it may have been in a temporary location within the city. We know from verses that follow, however, that they did remain in Ephesus, where they were able to further instruct Apollos (18:24-26). At this point, however, Paul had Kingdom business that required his attention, It is also possible that Paul had more than one meeting in the Ephesian synagogue while he waited to resume his trip to Caesarea. In that case, Aquila and Priscilla no doubt joined him during his reasoning sessions.
Ephesus was one of the primary cities in Asia. Two years prior to this occasion, Paul and company were “forbidden by the Holy Spirit to preach the word in Asia” (Acts 16:6). Now, however, the season was different, and the times and seasons are under the control of the Lord (Acts 1:7; 17:25; 1 Tim 6:15). The point is that Paul is able to recognize an open door, and therefore enters into it immediately. This suggests that Spirit formerly forbade them by simply closing all the doors of opportunity, so that they simply could not preach in Asia. There are many advantages to walking in the Spirit, and one of them is being able to sense appropriate times and seasons.
PAUL HIMSELF ENTERS INTO THE SYNAGOGUE
“ . . . but he himself entered into the synagogue, and reasoned with the Jews.” Other versions read, “and had a discussion with the Jews,” NRSV “argued with the Jews,” RSV “held dialogue with the Jews,” CJB “disputed with the Jews,” GENEVA “discoursed with the Jews,” MRD “held discussions with the Jews,” NAB “addressed the Jews,” NET “to debate with the Jews,” NJB and “discoursed and argued with the Jews.” AMPLIFIED
In the book of Acts, this is the tenth time those in Christ are said to have reasoned, taught, and preached in the synagogues.
➪ STEPHEN IN A JERUSALEM SYNAGOGUE (6:9-13).
➪ SAUL IN THE SYNAGOGUE OF DAMASCUS (9:20-23).
➪ PAUL AND BARNABAS IN THE SYNAGOGUE OF SALAMIS (13:5).
➪ PAUL AND BARNABAS IN THE SYNAGOGUE OF ANTIOCH OF PISCIDIA (13:14-41).
➪ PAUL AND BARNABAS IN A SYNAGOGUE IN ICONIUM (14:1-5).
➪ PAUL AND SILAS ENTER A SYNAGOGUE IN THESSALONICA (17:1-4).
➪ PAUL AND SILAS ENTER A SYNAGOGUE IN BEREA (17:10).
➪ PAUL DISPUTES IN THE SYNAGOGUE OF ATHENS (17:17a).
➪ PAUL REASONS IN THE SYNAGOGUE OF CORINTH (18:5-6).
➪ PAUL ENTERS THE SYNAGOGUE IN EPHESUS AND REASONS WITH THE JEWS (18:19-21).
Behold how the conduct of the men of God matched the doctrine. The doctrine is that the Gospel of Christ “is the power of God unto salvation to the Jew first, and also to the Greek” (Rom 1:16). It is true that Paul had “great heaviness and continual sorrow of heart” for the Jews – his kinsmen according to the flesh (Rom 9:2). He explains that this was not mere fleshly sentimentality, but was based upon their favored status before God. “Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen” (Rom 9:4-5),
Notwithstanding, over and above his personal feelings on the matter, the Gospel, by its very design, applied “first” to the Jew. They are the ones to whom the promises were made, and Paul’s fellowship with Christ compelled him to minister with that in mind. Peter, who was the apostle to the Jews, or “the circumcision” (Gal 2:9), once said to the Jews, “Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities”(Acts 3:26). Once, when rejected by the Jews, Paul said to them, “It was necessary that the word of God should first have been spoken to you” (Acts 13:46). Therefore, in strict comportment with the nature of the Gospel, as well as in harmony with his own purified heart, Paul continued to address the Jews first.
THE HOLY ART OF REASONING
It seems to me that there is not a contemporary emphasis on the reasonableness of the Gospel of Christ: that is, that the message itself is conducive to sound and extended reasoning. It promotes thought, and when received sanctifies the thinking process.
In a vain display of pseudo intellectualism, clerics often attempt to explain in simplistic terms what the Gospel declares. This kind of approach is also seen in many of the versions of Scripture that are flooding the religious market. The supposition is that clarity is obtained by means of intellectual simplicity. However, this is not so. It is rather through “reasoning” that clarity is promoted. Faith is the basis of understanding, for it is rooted in God Himself. Reasoning is the field in which faith plows.
The various components of reasoning are drawn from revelation – what God has said. These statements are encapsulated in Scripture. Sound reasoning perceives these statements in view of God’s eternal purpose, as made known in His eternal salvation, which is in Christ Jesus. For example, what God has said concerning the sinfulness of man, the reality of death, and the definition of right and wrong are considered. The Law of God, which defines sin and exposes men to aspects of the Divine nature, is also brought into consideration, together with His works and promises. When these things are seen properly, the salvation of God makes perfect sense, and a conviction of both its reality and accessibility is realized.
Since the Jews had been tutored in all of these things through the Scriptures, Paul could reason in the synagogues. We do have one extensive discourse in the record of his word in the synagogue of Antioch of Pisidia (13:16-47). That was an occasion that revealed who was ordained unto eternal life, and who judged themselves unworthy of that life (13:46-48).
Thus we see that sound reasoning uncovers flawed thinking and hard hearts, as well as hungry souls and tender hearts. Theses discoveries cannot be realized independently of preaching and teaching the Gospel
ANOTHER PRIORITY
Right here it might be well to mention another priority that has been revealed. Elsewhere Paul affirmed that he had been given to see things previously hidden from men. In summation, he referred to this as “the mystery of Christ” (Eph 3:4), “the unsearchable riches of Christ” and “the fellowship of the mystery” (Eph 3:8-9). This includes powerful insights into the following, all of which are expounded in Paul’s teaching. Here are a few of those marvelous insights.
➪ The imputation of righteousness (Rom 3:21; 4:8-24; 5:19; 2 Cor 5:21).
➪ Righteousness is realized through faith (Rom 3:22,25; 4:5-13; 10:6; Phil 3:9).
➪ The need for, and fact and nature of, Justification (Rom 3:24-5:9).
➪ What occurs in baptism (Rom 6).
➪ The purpose of the gifts given to the church (Eph 4:8-16).
➪ The delineation of “the old man” and “the new man” (Rom 6:6; 7:15-25; Eph 4:22-24; Col 3:8-9).
➪ The objective of salvation (Rom 8:28-30; 2 Cor 3:18; Eph 3:10,16-18; 4:12-16).
➪ The nature of the New Covenant (2 Cor 3:7-11; Gal 3:11-18; Heb 8:1-10:29).
➪ The High Priesthood of Jesus (Heb 2:17; 3:1-10:21).
➪ The nature and objective of spiritual gifts (Rom 12:1-6; 1 Cor 12:1-31; Eph 4:8-16).
➪ The role of hope (Rom 8:20-25).
➪ That the church is “the body of Christ,” into which He pours His “fulness” (1 Cor 12:27; Eph 1:23; 4:12-16; 5:30; Col 1:18; 2:19).
These things, Paul affirmed, are “for all saints” (Eph 3:18-20). The people are to know these things, their eyes being opened to them (Eph 1:18-20). This is because they are the means through which they will be conformed to the image of God’;s Son, which is His revealed objective (Rom 8:29-30). The saints are to know the things that have been “freely given” to them by God (1 Cor 2:12), otherwise they are thrust into jeopardy and Satan is given the advantage.
It is a serious transgression when those in Christ continue in a state of ignorance concerning the things that have been provided for them in Christ Jesus. Not only did Paul bring the news of the promised Messiah to the Jews, he faithfully delivered what had been revealed for the saints. Just as surely as he faithfully went into the synagogues, he also was diligent in strengthening the disciples, comforting them, and ensuring that they obtained the understanding intended for them (Acts 14:22-23,28; 15:41 16:5,40; 18:23).
When the flock of God is not fed, and due care is not given to the church of God, those charged with such responsibilities have sinned against Christ. Jesus is the One who mandated that His lambs and sheep be fed (John 21:15-17). Apostolic doctrine insists, “Feed the flock of God!” (1 Pet 5:2). There is no need for convenient explanations to be given, for none of them are acceptable. It is required in stewards that a man be found faithful (1 Cor 4:2).
THEY WANTED HIM TO STAY, BUT HE DID NOT
“ 20 When they desired him to tarry longer time with them, he consented not.”
I never weary of noting the consistency and fervency of Paul regarding the things of God. Some men might have relaxed during a voyage stopover – but not Paul. Whether in Thessalonica, Athens, Corinth, or Ephesus, He goes about the work of the Lord, reasoning in the synagogue, as was his custom.
THEY DESIRED FOR HIM TO TARRY
“When they desired him to tarry longer time with them . . .” Other versions read, “asked him to stay a longer time,” NKJV “asked him to spend more time,” NIV “being requested by them,” BBE “asked him to stay a few days,” LIVING and “begged him to stay longer.” MONTGOMERY
Like the synagogue in Berea, among whom some noble souls were found (Acts 17;11), Paul was cordially received in Ephesus. The trouble that took place in Berea was stirred up by some Jews from Thessalonica. Fortunately, they did not follow Paul to Ephesus.
How refreshing it must have been to Paul to have those attending the Ephesus synagogue request him to “tarry longer time with them.” The hearts of these people had been kindled by reasoning: not by singing, but by reasoning; not by handouts or entertainment, but by reasoning! When was the last time you heard of a body of people, or a single individual, who fervently asked to hear more reasoning concerning the Scriptures? That is certainly something to ponder!
Once again we find those who received the word being desirous for extended exposure to the truth.
➪ CAESAREA. The household of Cornelius, in Caesarea (10:48).
➪ CYPRUS. Sergius Paulus from Cyprus, who desired to hear the word of God (13:7).
➪ ANTIOCH OF PISIDIA. The Gentiles in Antioch of Pisidia (13:42).
➪ PHILIPPI. Lydia, in Philippi (16:15).
➪ PHILIPPI. The jailer in Philippi (16:34).
➪ ATHENS. Certain men clave to Paul in Athens (17:34).
➪ EPHESUS. The Jews in Ephesus (18:20).
It is appropriate to once again call your attention to the places where Paul spent an extended period of time.
➪ ANTIOCH. 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).
➪ ICONIUM. 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).
➪ ANTIOCH. 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).
➪ ANTIOCH. 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).
➪ CORINTH. He remained in Corinth for one and a half years (Acts 18:11).
➪ EPHESUS. 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).
➪ EPHESUS. 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).
➪ CAESAREA. 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).
➪ ROME. 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).
Why Mention These Things?
It is necessary to mention these things because of the religious climate of our times. There has been a concerted effort to accent brevity and infrequency. There are countless numbers of religious institutions that maintain large and costly campuses and staffs, yet concentrate minimal time on the saints of God. Some of these institutions spend more time in community service than in nurturing the people of God. Furthermore, there does not appear to be many requests form “more” – more of the Word; more time together reasoning on the truth; more time in the exposition of truth. Yet, few would be willing to affirm there is little hunger and thirst for righteousness, meager interest in truth, and little or no affection for the things “that are above, where Christ sitteth on the right hand of God” (Col 3:1-2). Men insist on maintaining a form of godliness, with all of its institutional trappings, yet manifest no genuine interest in the truth of God. One can scarcely find a mega-church where everyone comes together into one place at one time more than one time a week to concentrate on the word of God. For years the American church has had the smallest audiences when the accent was on prayer and the Word. In fact, men have now learned to live with this circumstance – one that is foreign to the Scriptures..
The arresting thing about all of this is that such circumstances are not only absent in Scripture, they are antithetical to the thrust of Scripture, and are in sharp contrast with the recorded responses of those who actually did believe the Gospel.
In this text we have a group of Jews begging Paul to stay longer with them – not merely for that particular gathering, but for an extended period of time. Was their request driven by the fact that Paul was a Jew? Who would be so foolish as to affirm such nonsense? Because of interest in the truth, the Lord was drawing them to Himself. Like it or not, those who have no prevailing interest in the truth are not being drawn by the Lord. This is because such drawing is through the truth, and a corresponding love of it. That is the means through which people are drawn to Christ. Jesus referred to this means when He spoke of His death: “And I, if I be lifted up from the earth, will draw all men unto me” (John 12:32). The Jesus who was “lifted up from the earth” is the Lamb who was crucified by Divine intention, took away the sins of the world, and plundered the hosts of darkness. He is the One through whom salvation was wrought and is experienced. It is not possible to participate in that salvation without having a prevailing interest in it. That interest involves wanting to be around those who proclaim it with power and insight.
HE CONSENTED NOT
“ . . . he consented not.” Other versions read, “he declined,” NIV “he said, No,” BBE “he did not accede,” DARBY “he refused,” GWN “he could not be persuaded,” MRD “he felt that he had no time to lose,” LIVING and “he would not consent.” MONTGOMERY
As used here, the word “consent” means to assent to, or express approval. THAYER Paul, then, did not approve of the suggestion that he remain with those in Ephesus. It was not because he had no interest in then, as will be confirmed in what he will add. The text suggests that there were repeated efforts on the part of those Jews to get Paul to stay, but he could not be persuaded to do so. This was not his manner, so there had to be a prevailing reason that justified his refusal to remain there. After all, this is not the record of a weak and uncommitted man.
As I have already indicated, we know from the rest of the narrative that Aquila and Priscilla remained in Ephesus. Thus those interested souls will not be left alone. The presence of these two companions, allowed him to continue with his intentions to go to Caesarea.
PAUL HAD TO, BY ALL MEANS, KEEP THE FEAST
“ 21a But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem . . . ”
As is characteristic of true kingdom laborers, Paul does not leave the people to whom, he has been speaking in doubt concerning himself. He provides no opportunity for the adversary to tempt them with lying thoughts about Paul. He was, in fact, speaking in wisdom toward those who were, at the time, “without,” tempering his speech with grace (Col 4:5-6).
PAUL BIDS THEM FAREWELL
“But bade them farewell . . .” Other versions read, “took leave of them,” NKJV “he left,” NIV “went from them,” BBE and “said good-bye.” CSB
We know from the words that follow that his leaving was occasioned by the departure of the ship on which he was sailing. There is every reason to believe that they accompanied him to the ship, and that these words were spoken while he was boarding the ship.
I MUST KEEP THE FEAST
“ . . . saying, I must by all means keep this feast that cometh in Jerusalem . . . ” Other versions read, “this coming feast,” NKJV “the approaching feast at Jerusalem,” MRD “this feast that cometh [to] be in Jerusalem,” PNT and “be at Jerusalem for the holiday.” LIVING
This phrase is omitted in the following versions: ASV, NASB, NIV, RSV, NRSV, BBE, CJB, CSB ,DOUAY, ERV, GWN, NAB, NAS, NAU, NET, NIB, NJB, IE, WEYMOUTH, ISV, WILLIAMS, MONTGOMERY, AMPLIFIED, and PHILLIPS. It is included in the following versions: NKJV, DARBY, GENEVA, MRD, PNT, RWB, TNT, WEB, YLT, WYCLIFFE, CLOVERDALE.
Although those who omit the text justify their action by saying it is not included in some of the manuscripts – yet no one is prepared to say it has no justification for being in the text. Adam Clarke says, “The whole of this clause, I must by all means keep this feast that cometh in Jerusalem, is wanting in ABE, six others; with the Coptic, AEthiopic, Armenian, and Vulgate.” Yet, he comments on its validity, as do other imminent commentators (John Calvin, Albert Barnes, Whedon, Matthew Henry, John Gill, Pulpit Commentary, John Wesley, J.W. McGarvey, and Jamieson, Fausset and Brown. Daniel Whedon says of the text, “This entire clause is found wanting in a number of the best manuscripts; but it is sufficiently sustained to be retained in the text.” COMMENTARY ON ACTS
None of these scholastic considerations make the text any more sure than it already is. However, I have taken the time to briefly deal with this matter because of the doubt I have concerning the intellectually honesty of those who would place a question mark upon the English text of scripture. They often speak as though they are representing the community of Christian scholars, which they are not. Further, in the absence of any genuinely original manuscript, I do not know what rule of logic would compel a person to arbitrarily select copied manuscripts and assign the words “best and more accurate” to them. Such men have really added nothing to the household of faith, but have only cast the poison of carnal thought into the pot of reasoning.
What We Do Know
We do know that Paul did, in fact, go to Jerusalem, landing in Caesarea, which was adjacent to Jerusalem, and then going “up,” and saluting “the church,” which doubtless refers to Jerusalem (18:22).
We are not told of which feast he was attending, although it is assumed to be the Passover. Later, he will attend the feast of Pentecost (20:16). We know from his writings that Paul did not keep the feasts as a matter of Law (Col 2:16). However, the apostles and other brethren would be there, and Paul could give account of his labors among the Gentiles. Because of false reports that had been circulating about him, it appears to me that he seized this opportunity to set the record straight. Later, Paul will express his strong desire to go to Jerusalem again even, knowing that opposition awaited him. “And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God” (Acts 20:22-24).
Paul was driven by high motivations that are only known to those who live by faith, walk in the Spirit, and are living wholly unto the Lord. Suffice it to say, there is no cause to imagine that Paul departed from the will of the Lord, or was not directed by Him, in determining to go to Jerusalem. The record of his faithfulness should lead us to assume he had noble motives.
PAUL SAYS HE WILL RETURN, IF THE LORD WILLS
“ 21b . . . but I will return again unto you, if God will. And he sailed from Ephesus..” Other versions read, “God willing,” NKJV “if it is God’s will,” NIV “if God lets me,” BBE “if God wants me to,” GWN and “if God permitted.” LIVING
This is the language of a man whose heart was devoted to doing the will of the Lord. He did not live by a system of Law, imposed upon those who had no desire for it. When he said “if God will,” he spoke as one who would be able to recognize such Divine willingness. The Spirit had directed Paul and Barnabas to enter into a special work, and it was immediately recognized (Acts 13:2-3). The Spirit forbade them to preach in Asia, and they perceived it (Acts 16:7). He did not allow them to go into Bithynia, and they comprehended it (Acts 16:7). By means of a vision, Paul was directed to go into Macedonia, and Paul and those with him immediately perceived it (Acts 16:9-12). When Paul was in Corinth, the Lord appeared to him saying that He had much people in that city, and that he should not leave, but continue to speak – and Paul immediately responded in faith (Acts 18:10-11).
It is one thing to teach the people that they “ought to say, If the Lord will, we shall live, and do this or that” (James 4:15). It is, however, possible to actually live in such a manner as does not require such exhortations. That is the kind of man Paul was.
It is not that Paul had access to some special kind of direction, even though his mission was a special mission. He was directed by a “like precious faith,” or “common faith” – for there really is only “one faith” (2 Pet 1:1; Tit 1:4; Eph 4:5). He had a special gift, but not a special Spirit, for there is only “one Spirit” (Eph 4:4). His “new man” was not unique to him, but bore the same characteristics as that which is given to everyone who is in Christ Jesus (Eph 4:24; Col 3:10).
Paul lived in the Spirit, and therefore walked in the Spirit – something that is common in all who are actually walking in the newness of life (Rom 6:4; Gal 5:25).
In keeping with the nature of the newness of life, which involves being “dead indeed unto sin, but alive to God through Christ Jesus” (Rom 6:11), Paul tells these inquiring Jews what he will surely do. He will come back to them, if the Lord wills. That presumes that he was also leaving them according to the Lord’s will. It was important that this be said, for in so doing the faithfulness of God, as well as the integrity and faithfulness of His people, would be duly demonstrated.
With these words ringing in their ears, the Ephesians Jews apparently saw Paul depart. From one point of view, it was no doubt disappointing. However, Paul left them thinking about the will of God, and the holy resolve of those who trust in Him. That is a wonderful impression to leave! It is god for the children of God to determine to have holy departures.
PAUL SALUTES THE CHURCH, THEN GOES DOWN TO ANTIOCH
“ 22 And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch.”
HE LANDED AT CAESAREA
“And when he had landed at Caesarea . . .” Other versions read, “come to land at Caesarea,” BBE “arrived in the city of Caesarea,” GWN “proceeded by sea and came to Caesarea,” MRD and “The next stop was at the port of Caesarea.” NLT
The city of Caesarea was incidental, being a port city where Paul disembarked from the ship. There were actually two cities bearing this name. This city was in Judea, while Caesarea Philippi which was about 120 miles north of Jerusalem, where Peter made the confession that Jesus was the Christ, the Son of the living God (Matt 16:13-16). The seaport city where Paul disembarked is mentioned frequently in Scripture (Acts 8:40; 9:30; 10:1, 24; 11:11; 12:19; 18:22; 21:8,16; 23:23, 33; 25:1,4,6,13). Philip preached in this area. It was also the place where Cornelius lived. Herod was smitten by an angel in that city. However, notwithstanding the relative prominence of Caesarea, Paul did not remain there.
HE SALUTED THE CHURCH
“ . . . and gone up, and saluted the church . . .” Other versions read, “gone up and greeted the church,” NKJV “went up to Jerusalem and greeted the church,” NRSV “he went to see the church,” BBE “went up to Jerusalem and saluted the church,” DOUAY “went to Jerusalem, greeted the church,” GWN “greeted the church at Jerusalem,” NET “visited the church at Jerusalem,” NLT “went up to Jerusalem and inquired after the welfare of the Church,” WEYMOUTH “he went up and saluted the church [at Jerusalem],” AMPLIFIED and “paying his respects to the Church in Jerusalem.” PHILLIPS
The church in Jerusalem was the hub of apostolic activity. The city of Jerusalem is mentioned sixty times in the book of Acts, confirming its centrality in the Kingdom of God (1:4,8,12,19; 2:5,14; 4:6,16; 5:16,28; 6:7; 8:1,14,25,26, 27; 9:2,13,21,26,28; 10:39; 11:2,22,27; 12:25; 13:13,27,31; 15:2,4; 16:4; 18:21; 19:21; 20:16,22; 21:4; ,11,12,13,15,17,31; 22:5,17,18; 23:11; 24:11; 25:1,3,7,9;15,20, 24; 26:4,10,20; 28:17).
The Gospel initially spread from Jerusalem when the believers were scattered by persecution, and went everywhere preaching the Word (8:1-4). When Samaria turned to the Lord, apostles went from Jerusalem to ensure they received the Holy Spirit (8:14). Peter reported to the brethren in Jerusalem the epoch of the conversion of the Gentiles at the house of Cornelius (11:2-18). Prophets came from Jerusalem to Antioch to establish them more fully in the faith, and to inform them of the future need of support in Jerusalem (11:27-30). When an issue arose about circumcision that could not be satisfactorily resolved in Antioch, brethren were sent to the apostles in Jerusalem to obtain an answer, which was gladly received (15:2-4).
All of this confirms that Jerusalem was a very real center of spiritual activity. When it comes to people and places in Christ Jesus, there is no significance where there is no legitimate and beneficial activity.
Although Luke does not provide the details of this visit, it is generally understood that Paul would have given an account of his most recent travels, confirming the acceptance of the Gentiles, and the mighty working of the Lord, as he did at other times.
HE WENT DOWN TO ANTIOCH
“ . . . he went down to Antioch.”
Even though Antioch was north of Jerusalem, travels are said to go “down from Jerusalem” because of its high elevation (Mk 3:22; Lk 10:30; Acts 8:26; 25:7). Those traveling to Jerusalem, regardless of their beginning point, are said to “go up to Jerusalem” (John 11:55; Acts 11:2; ; 21:4; 25:9; Gal 1:17).
This is now the fourth time Paul has gone to Antioch of Syria (Acts 11:26; 14:26; 15:22; 18:22). Each time he spend an extended period there.
➪ Acts 11:16: “A whole year.”
➪ Acts 14:26-28: “Abode long time.”
➪ Acts 15:22-35: “Continued in Antioch, teaching and preaching the word of the Lord.”
➪ Acts 18:22-23: “Spent some time there.”
It is very apparent that Paul’s heart was especially knit to these brethren. Here is where he first spent an entire year with Barnabas, during which time the church flourished, and “the disciples were first called Christians” (11:26). It was in Antioch that the Spirit called Barnabas and Saul to a special work that extended over some period of time. Following that mission they returned to Antioch again, remaining “a long time.” It was at Antioch that the issue of circumcision was resolved, following consultation with the apostles and elders in Jerusalem. And now, Paul returns again, no doubt reporting the things the Lord had done through him. This was a key congregagion.
PAUL CONTINUES TO STRENGTHEN THE SAINTS
“ 23 And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.”
AFTER HE HAD SPENT SOME TIME
“And after he had spent some time there, he departed . . .” Other versions read, “having stayed there some time,” DARBY “when he had tarried there a while,” GENEVA “having made some stay,” YLT “stayed in Antioch for a while.” IE
Those who are fond of telling us where Jesus and His disciples preferred to spend their time will surely take note of this occasion. Once again, Paul spends “some time” with the brethren in Antioch, who obviously ranked high in his preferences. This was a strong fellowship, with teachers and prophets among them (13:1). They were also noted for their involvement in the work of the Lord. In them the saying was surely fulfilled, “Behold, how good and how pleasant it is for brethren to dwell together in unity!” (Psa 133:1). There are countless congregations of Christians who know relatively little about working together for the glory of the Lord, or having several competent teachers among them. Antioch, however, is a notable example for us all.
HE STRENGTHENED THE DISCIPLES
“ . . . and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.”
During an earlier trip, Paul and Silas went “throughout Phrygia and the region of Galatia,” preaching the Gospel (Acts 16:6). Now Paul returns to that region in a disciplined manner, going over the entire area “in order,” or “from place to place.” NIV These two trips must gave yielded extensive results.
Galatia
A number of Scriptural cities were in this region. “Thus at one time there is no doubt that this province contained Pisidia and Lycaonia, and therefore those towns of Antioch, Iconium, Lystra, and Derbe, which are conspicuous in the narrative of Paul's travels.” McCLINTOK & STRONG’S In his epistle to the Galatians, Paul speaks of “the churches in Galatia” (Gal 1:2). This is the only epistle that is addressed to a plurality of churches – others are addressed to “the church” (1 Cor 1:2; 2 Cor 1:1; 1 Thess 1:1; Phile 1:2). Some are addressed to “all that be in Rome, beloved of God” (Rom 1:7), and “the saints which are in . . . ” (Eph 1:1; Phil 1:1; Col 1:2).
Phrygia
This was also a significant area, with a considerable Jewish population. Scriptural cities that were within the limits of Phrygia include Laodicea, Hieropolis,Colossae, Sardis, and Philadelphia,. McCLINTOK & STRONG’S
Paul’s Activity
And what was the activity in which Paul was engaged as he traveled through this extensive region? What was his priority at this time? It was “strengthening ALL the disciples.” Other versions read, “establishing,” ASV “confirming,” DOUAY “bringing strength,” NAB “encouraging,” NJB “encouraging them and helping them grow in the Lord,” LIVING “made all of the followers stronger,” IE “imparting new strength to all the disciples,” WILLIAMS “establishing the disciples and imparting new strength to them.” AMPLIFIED “putting new heart into all the disciples as he went,” PHILLIPS and “helped the followers there to become stronger in their faith.” CEV
As used here, the meaning of the word “strengthening” is, “establish besides, strengthen more, to render more firm, confirm,” THAYER “to cause someone to become stronger in the sense of more firm and unchanging in attitude or belief,” UBS “to make to lean on.” LIDDELL-SCOTT This speaks of being established in the faith – to be made spiritually solid, so the individual is no longer a child, “tossed too and fro by every wind of doctrine” (Eph 4:14). This is being enabled to stand like Job in the test of trial – to “stand against the wiles of the devil” (Eph 6:11). This involves moral and spiritual strength.
Therefore, Paul went throughout these two regions stabilizing the saints – rooting and grounding them in the faith. He clarified both the nature and intention of the Gospel, and made known the “unsearchable riches of Christ.” He made it more difficult for the devil to subvert the disciples, and ensured that they could overcome him, standing against his wiles. There really is no purpose for a perpetually weak church in the world. Such a monstrosity contradicts the revealed purpose of God, and gives all kinds of advantage to the devil. I do not deny that such a church can exist – but only for a relatively brief period of time. There does come a point at which such a congregation must be told, “For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat” (Heb 5:12). The doctrine affirms that people like this, unless they adjust their course, are headed toward a point from which they cannot be retrieved (Heb 6:1-8). The benefits of the truth will not continue with those who remain immature.
Spiritual strength is a key factor in newness of life. It is something that is to be increased, and is involved in growing up into Christ in all things (Eph 4:15). This has to do with spiritual aptitude, and being equal to the challenges of living by faith. Strength is even required for Christ to dwell in our hearts. As it is written, “That He would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love” (Eph 3:16-17). The ability to do all things that the Lord requires of us requires this strength. Again it is written, “I can do all things through Christ which strengtheneth me” (Phil 4:13).
Strength is also associated with an increase “in the knowledge of God.” As it is written, “That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness” (Col 1:10-11). Solemnly we are admonished, “Be strong” (1 Cor 16:13; Eph 6:10; 2 Tim 2:1).
Our father Abraham is described as not being weak (Rom 4:19). A conscience that is “weak” is described as subject to defilement (1 Cor 8:7). Those who are “weak” require special patience, because they easily stumble (Rom 14:1; 15:1; 1 Cor 8:9-12; 1 Thess 5:14). No person who is spiritually weak is commended, and all believers are admonished to be strong. Although all believers generally begin newness of life with some element of weakness, they are not to remain in that condition. Salvation is not calculated to leave the saved ones in a weakened state, and woe to that person who imagines this is the case.
Thus, Paul sets out to make the disciples more stable, so they will not be easily deceived. He will strengthen them by expounding the glorious provisions of grace, and clarifying the nature of spiritual life. He will make the Person and work of Jesus more clear – just as he does in all of his letters. If any churches subjected to Paul were weak and uninformed, it was not owing to any deficiency in his preaching and teaching. He labored to ensure that the people of God were mature in both their understanding and their expressions.
Revealed Objectives
The Lord has stated what He intends for His children – those who are in Christ Jesus. This is included in apostolic doctrine, and is intended to clarify what life in Christ is designed to accomplish. As we ought to expect, these objectives do not center in earthly life and its associated responsibilities. Owing to the fact that faith constitutes us strangers and pilgrims in the world, this makes perfect sense. Some examples of these objectives follow. This is only a representative sampling, but it is sufficient to clarify what God is really doing in Christ Jesus.
➪ Be “conformed” to the image of God’s Son (Rom 8:29-30).
➪ Be “perfect and entire, wanting [lacking] nothing” (James 1:4).
➪ Be “rooted and grounded in love” (Eph 3:17).
➪ “May be able to comprehend with all saints what is the breadth, and length, and depth, and height” (Eph 3:18).
➪ That we might know the love of Christ and be “filled with all the fulness of God” (Eph 3:19).
➪ Come to “the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ” (Eph 4:13).
➪ “Be no more children” (Eph 4:14).
➪ Grow up into Christ “in all things” (Eph 4:15).
➪ Be “filled with the knowledge of his will in all wisdom and spiritual understanding” (Col 1:9).
➪ Walk “worthy of the Lord unto all pleasing” (Col 1:10a).
➪ Be “fruitful in every good work” (Col 1:10b).
➪ Be “increasing in the knowledge of God” (Col 1:10c).
➪ Be “strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness” (Col 1:11).
➪ Stand “perfect and complete in all the will of God” (Col 4:12).
It appears to me that in the world at large, this kind of strength is sadly lacking among professing believers. Even in areas where disciples are standing against persecution, the great declarations of apostolic doctrine are generally, at the worst, unknown, and at the best, little known. The condition is much worse in America and Europe. Spiritual stability is glaringly absent. Both large and small congregations are often riddled with sin, and significant administrative staffs are maintained to deal with problems throughout the churches. The vast majority of a mega-church staff has little or nothing to do with strengthening the disciples. In fact, if there were not so many moral and spiritual problems in the churches, they would have little need for much of their staff.
If these assessments are true, the question must be asked why these conditions exist. If this is not the kind of church that Jesus purchased, then why does it continue to exist? Why is the kind of growth that is associated with Divine intent so lacking? The answer is straightforward: the disciples have not been “strengthened,” “confirmed,” or “established in the faith.” They have been subjected to teaching that leaves them in a weakened state, and makes no allowance for spiritual maturity. The churches are really the result of what they have been taught – whether good or evil.
Let’s look at it another way. Considering that those who remain in spiritual infancy have, in fact, been giving heed to what they are hearing, the condition is this: The Holy Spirit is not working through the words that are being spoken, and the Head, Jesus is not ministering nourishment to His body through the words that are being addressed to them. If this is not the case, then God, Christ, and the Holy Spirit are unfaithful, and such a circumstance is not even possible.
When corrupt fruit is found (and flawed spiritual lives are corrupt fruit), it is always because there is a corrupt tree (Matt 7:17-18; Mk 12:33; Lk 6:43). There is nothing about the Gospel, or the apostles doctrine, that produces inferior disciples. When “sound doctrine” (Tit 1:9; 2:1) is presented in “wholesome words” 1 Tim 6:3), those who give heed will grow in grace and the knowledge of our Lord Jesus Christ (2 Pet 3:18). Where such things are not being consistently declared, an intruder is in the pulpit.
Let it be clear, there is absolutely nothing about God, Christ, the Holy Spirit, the salvation of God, the Gospel, or the apostles’ doctrine that allows for perpetual novicehood and a lack of spiritual maturity. Those who grow accustomed to such conditions have demonstrated alienation from the life of God (Eph 4:18). The Head of the church has made no provisions for such teachers and leaders in His body, and neither should we! It is better to judge ourselves in this matter (1 Cor 11:31).
CONCLUSION
It is profitable to note the total absence, in any form, of the wisdom of men in the effective spread of the Gospel of Christ, the consequent conversions, and the establishing of the saints. There is no way to read these marvelous accounts and come up a strategy for evangelization, church planting, or maturing believers. It is glaringly apparent that the accounts are not written with that kind of mindset. Believers were directed by the Lord through various communications, prophetic utterances, and op-en doors that appeared to be obvious to those walking in the Spirit.
The doctrine of Scripture alerts us to the unacceptability of the wisdom of men, or the wisdom of this world. “God hath made foolish the wisdom of this world . . . the world by wisdom knew not God . . . the wisdom of this world is foolishness with God . . . not with fleshly wisdom” (1 Cor 1:20-21; 2:5; 3:19; 2 Cor 1:12). Men may attempt to sanctify such wisdom by tacking on words like “Christian,” “church,” and the likes. However, those terms have no sanctifying quality – particularly regarding something that God has totally rejected.
It is of interest to note that the very firs temptation was an attempt of Satan to promote inappropriate wisdom (Gen 3:6-7). Isaiah pronounced a “woe” upon those who were “wise in their own eyes” (Isa 5:21) – that is, their wisdom was self-induced, and did not come down from above. The fountain of nature has been polluted by sin, and cannot yield anything than can appropriate or promote the salvation of God. All of this is lived out in the book of Acts.
Another thing that should be duly noted is the consistency and spiritual stamina found in those who labored in the vineyard of the Lord. They were not quitters, and were not easily discouraged, even though they faced some very difficult opposition. We do read of John Mark, who left the work on one occasion, yet who ultimately recovered from that setback (Acts 15:38; 2 Tim 4:11). While conduct like that of young Mark is quite common in our time, it was the exception to the rule during those early days – days that were marked by a deep commitment that resulted from participation in the newness of life. That was before Satan began to make inroads into the church by means of false teaching.
The validity of spiritual life is confirmed in the lives of those who possess and walk in it.