A SUMMATION OF THE TEXT

                Once again, the preference of Paul to be with the followers of Christ is confirmed. It was these people – those who are in Christ Jesus – to whom, Paul made known “the unsearchable riches of Christ” (Eph 3:8), “the riches of the glory of this mystery” (Col 1:27), and “the revelation of the mystery which was kept secret from the foundation of the world” (Rom 16:25). These are matters that are to be made known to saints (Eph 3:18). In this text, Paul, as his custom was, began in the synagogue. However, when some were hardened, and maligned “the Way” publically, Paul withdrew the disciples, and went to a neutral place where such opposition would not be encountered. The Word quickly spread throughout the region, and God wrought special miracles by the hand of Paul. All of this confirmed that the fruit of righteousness is, indeed, “sown in peace of them that make peace” (James 3:18). Those who raise carnal contention, by that very work, forfeit the fruit. Wherever such people are found, an environment is produced is not only not conducive to spiritual fruit bearing, it actually militates against it, making it virtually impossible for the intentions of God’s great salvation to be realized.

FOCUS

                It is good that we frequently remind ourselves of the necessity and profitability of spiritual focus. In Christ, and within the framework of the New Covenant, looking is especially critical. To be more specific, what has captured our attention is all important. The salvation of God is of such a nature as not to allow pluralism – i.e., maintaining two or more matters considered to be central.

Defining “Focus”

                As I am using the word, “focus” is is what central or the key matter – it is the object or fact upon which we gaze; i.e. what has captured our attention. This is reflected in a number of salient texts.

➪      “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Cor 3:18)

➪      “While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal” (2 Cor 4:18).

➪      “For he saith, I have heard thee in a time accepted, and in the day of salvation have I succored thee: behold, now is the accepted time; behold, now is the day of salvation” (2 Cor 6:2).

➪      “For our conversation is in heaven; from whence also we look for the Savior, the Lord Jesus Christ” (Phil 3:20).

➪      “Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ” (Titus 2:13).

➪      “So Christ was once offered to bear the sins of many; and unto them that look for him shall He appear the second time without sin unto salvation” (Heb 9:28).

➪      “Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God” (Heb 12:2).

➪      “Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?” (2 Pet 3:12).

➪      “Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless” (2 Pet 3:13-14).

➪      “Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ . . . That I may know Him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death” (Phil 3:8-10).

➪      “Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before” (Phil 3:13).

                Focus has to do with being in alignment with the revealed purpose of God. This has to do with pressing past the various distractions of this world – not allowing them to turn our attention from the Captain of our salvation, the salvation itself, and its revealed objective, or purpose. Synonyms for “focus” include emphasis, accent, stress, fundamental thing, main thing, and basic thing. The focus is what supports and justified all other involvements. It is what causes the salvation of God to make sense, and the requirement for holiness rational. It does not exclude other things, but causes them to be approached properly, so the individual is not turned away from the fundamental thing. That purpose, although multifaceted, is essentially single in nature, and is stated in a number of ways.

➪      Conforming the justified ones to the image of Christ (Rom 8:29-30).

➪      Present a bride to Christ that is without spot or wrinkle (Eph 5:27).

➪      Displaying His manifold wisdom to heavenly hosts through the church (Eph 3:10).

➪      Give the kingdom to the saints, when they will reign with Christ (Lk 12:32; Dan 7:18,22,27; 2 Tim 2:12).

THE RELIGION OF OUR TIME

                Much, if not the preponderance, of the religion of our time is nothing more than a novel distraction. There is too much of man in it, and it makes too much allowance for life in this world. It is not aggressive against sin – which is the very thing salvation addresses. There is too much casualness, indifference, and outright disinterest. The distinction between the novice and the mature believer has disappeared amidst the facade of religious pretension. Religious institutions have been raised to more conscious prominence than the kingdom of God. The absolute necessity of preparing for coming of the Lord, death, and standing before the throne of judgment is virtually unknown. The fundamental ignorance of the Word of God is staggering in measure – even among those who are professed leaders of the church. Both the Person and the way of the Lord are virtually unknown. Bantering about religious views has taken the place of holy proclamation. Confidence and assurance are not found among professing believers – at least not to any measurable degree. Immorality has raised its ugly head within the professed church, and that very church is trying counsel it out. Although the Gospel, has brought “life and immortality to light” (2 Tim 1:10), there is a prevailing disinterest in eternal life, heaven, dwelling forever with the Lord, and being freed from the encumbrances of the body.

                No person with even a modicum of understanding is ignorant of these heart-rending realities. They are the result of an erroneous emphasis. We know this is the case, because the Word of God, which perfectly reflects the Divine emphasis or focus, cannot produce such things. The Word of God “effectually worketh also in you that believe” (1 Thess 2:13). It makes men “wise unto salvation” (2 Tim 3:15), promoting and sustaining life toward God (Lk 4:4).

THE RELEVANCE OF THESE OBSERVATIONS

                The relevance of these observations is seen in the comparison of the church in the book of Acts with the church of our day. Any similarities at all are extremely difficult to identify. I am affirming that this is because a different message is being preached in our time – one that is a contrived, but ineffective, mixture of the Word of God with the wisdom of men. I, Scripture, it is what was declared that became the means through which certain responses were wrought. These include bold proclamations, aggressive opposition from the enemies of the Gospel, instant obedience in those who heard and believed, unity among the believers, sacrificial living for Christ, the abandonment of sinful manners, effective correction in those whose understanding was deficient – and a host of other things.

                Where the Gospel of Christ is not consistently and aggressively preached, there is no possible means of producing or sustaining spiritual life. In such a case, all professed Christianity is at once spurious, for spiritual life cannot be sustained with independently of spiritual means. Any contrary claim is simply from the father of lies, who himself did not abide in the truth, and endeavors to pull men into the same quagmire of falsehood (John 8:44).

                The book of Acts is not intended to be a record of the glory-days – when the church used to be triumphant, and spiritual power was a kind of beginning grace. This is not the presentation of an ideal church, or a model church, but the real church. Now, to the contemporary church, it is what a museum and historical documents are to the historian. In reality, however, this is rather like a spiritual plumb-line in which the powerful effects of the Gospel and faith in Christ are made known. The change of character that takes place in salvation is chronicled in this book.

   HE SPOKE BOLDLY, IN THE SYNAGOGUE THINGS CONCERNING THE KINGDOM OF GOD

                “And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God.”

DISPUTING AND PERSUADING

                “Disputing and persuading.” Other versions read, “reasoning and persuading,” ^NKJV “arguing persuasively,” ^NIV “arguing and pleading,” ^RSV “reasoning and teaching,” ^BBE “disputing and exhorting,” ^DOUAY “persuading,” ^MRD “debated boldly with persuasive arguments,” ^NAB “talked bravely,” ^CEV “spoke boldly with the people, holding discussions with them and trying to convince them,” ^GNB and “having reasoned with them, and persuading.” ^LITV

                The word “disputing” is translated from the Greek word dialego,menoj (dis-leg-omen-os). As used here, the word means “to converse, discourse with one, argue, discuss . . . drawing arguments from the Scriptures,” ^THAYER “(1) of a reasoned discussion discuss, discourse with, conduct a discussion; (2) of disputations contend, argue, dispute; (3) of speaking to someone in order to convince address, speak, reason with,” ^FRIBERG “to argue about differences of opinion - 'to argue, to dispute, argument.” ^LOUW-NIDA

                The word “persuading” is translated from the Greek word pei,qwn (pei-thown). As used here, the word means “to persuade, I. e. to induce one by words to believe,” ^THAYER “convince, persuade,” ^FRIBERG and “to convince someone to believe something and to act on the basis of what is recommended - to persuade, to convince.” ^LOUW-NIDA

                As noted in previous verses, the synagogue environment was conducive to the exposition of the prophets, the proclamation of the Gospel, and Scripturally-based reasoning and discussion. This is because the entire synagogue service centered in the Word of God – particularly Moses and the Prophets (Lk 4:16-17; Acts 13:15,27; 15:21). We are living in a time when the center of the gathering is a time of simulated praise. In fact, there are many gatherings where proclamation and reasoning are considered second to a carefully choreographed and orchestrated praise service. This whole approach has yielded a body of people who are Scripturally illiterate. It is not possible to reason upon the Scriptures with a people who are fundamentally ignorant of them. This is one reason why the people of God Himself were cultured through the reading of Scripture (2 Kgs 22:8-16; 23:2; Neh 8:3-18; 9:3; 13:1; Isa 34:16; Jer 36:6-15; Lk 4:16; Acts 13:27; 15:21,31; 2 Tim 3:15). It is this culture that birthed the productive environment of textual literacy found in the synagogue.

Modern Religious Culture

                In our day, there is also an environment that has been cultured by the religious leaders – but it is not one of familiarity with the text of Scripture. There is rather an astounding lack of acquaintance with the Bible itself, to say nothing of the concepts developed therein. Let it be clear that just as an environment of Scriptural literacy is produced by teachers and leaders, so one of Scriptural illiteracy is also produced by what is now being taught. The truth of the matter is that we now have a church culture on our hands that does not require any semblance of Scriptural understanding. If the Scriptures are able to make one “wise unto salvation” (2 Tim 2:15), then an ignorance of them brings a corresponding ignorance of the salvation of God – what it is, its intent, and its determined destination. I do not know any way that such an ignorance can be avoided where a working knowledge of the Word of God is lacking.

                This kind of ignorance is the breeding ground for “divers and strange doctrines” (Heb 13:9). Fundamental to strange doctrines is an erroneous emphasis. That is, the core, or foundational, message is flawed – skewed in the wrong direction. If, for example, one begins with the basic postulate that God wants men to lead a happy and prosperous life in this world, or that He desires that our dreams are all fulfilled, the necessity of Christ is seriously diminished, for neither His earthly ministry nor His exaltation is affirmed to be for that purpose. The same is true of the supposition that the home is the pillar of real life, or that recruiting new disciples is the fundamental activity. Neither of these is affirmed in Scripture, and neither was the subject of proclamation or extensive exposition.

                Also, the more an emphasis relies on the wisdom of men, the more erroneous it becomes. For example, today nominal Christendom has made room for psychiatry, statistical surveys, motivational experts, financial wizards, health gurus, and the likes. With the entry of such bodies of knowledge, truth is neutralized – and when truth is neutralized it becomes impotent and falls in the street (Isa 59:14). This is because the truth of God and the world are an admixture. They cannot be homogenized, and when the attempt is made to do so, the whole conglomeration becomes putrid, and truth is voided. Thus, Jesus said to the religious traditionalists, “ye made the commandment of God of none effect by your tradition” (Mat 15:6). And again, “For laying aside the commandment of God, ye hold the tradition of men” (Mark 7:8).

                A principle revealed under the Laws affirms that something unclean can contaminate what is clean, while something clean cannot purify what is unclean. The text of reference is Haggai 2:11-14: “Thus saith the LORD of hosts; Ask now the priests concerning the law, saying, If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No. Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean. Then answered Haggai, and said, So is this people, and so is this nation before me, saith the LORD; and so is every work of their hands; and that which they offer there is unclean” (Hag 2:11-14). What is unclean defiles whatever it touches. This is the reason for the admonition, “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted” (Gal 6:1). Solemnly the saints are warned, “Be not deceived: evil communications corrupt good manners” (1 Cor 15:33). And again, “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you” (2 Cor 6:17).

                This puts the lie to the notion that to bring a person to Christ, one must first become their friend. No such procedure is ever reflected in Scripture. Pentecost, Philip and the city of Samaria, the conversion of the Ethiopian eunuch, the household of Cornelius, the house of Cripus, Lydia’s household, the Philippian jailer, etc. – how do they in any way reflect this methodology?

THINGS CONCERNING THE KINGDOM OF GOD

               “ . . . the things concerning the kingdom of God.” Other versions read, “about the kingdom of God,” ^NASB “the things that appertain to the kingdom of God,” ^GENEVA “in regard to,” ^MRD and “concerning the reign of God.” ^YLT

                The word “kingdom” comes from the Greek word basilei,aj (bas-il-ei-as). As used here, the lexical meaning is “a kingdom, dominion,” ^THAYER “(1) abstractly, the power exercised by a king, kingship, royal rule, reign (Acts 1.6); (2) concretely, the territory ruled by a king, kingdom, realm,” ^FRIBERG “reign, rule; kingdom, domain,” ^UBS “to rule as a king, with the implication of complete authority . . . It is generally a serious mistake to translate the phrase h` basilei,a tou/ qeou/ 'the kingdom of God' as referring to a particular area in which God rules. The meaning of this phrase in the NT involves not a particular place or special period of time but the fact of ruling.” ^LOUW-NIDA

                The expression “kingdom of God” is found in Matthew through Revelation – 69 times.

➪      It is used 54 times in the Gospels (Matt 6:33; 12:28; 19:24; 21:31,43; Mk 1:14,15; 4:11;,26,30; 9:1,47; 10:14,15,23,24,25; 12:34; 14:25; 15:43; Lk 4:43; 6:20; 7:28; 8:1,10; 9:2,11,27,60,62; 10:9,11; 211:20; 12:31; 13:18,20,28,29; 14:15; 16:16; 17:20,21; 18:16,17,24,25; 19:11; 21:31; 22:16,18; 23:15; John 3:3,5).

➪      7 times in Acts (1:3; 8:12; 14:22; 19:8; 20:25; 28:23,31).

➪      8 times in the epistles (Rom 14:17; 1 Cor 4:20; 6:9,10; 15:50; Gal 5:21; Col 4:11; 2 Thess 1:5).

➪      Matthew frequently uses the term “kingdom of heaven,” which is found 32 times in his gospel (3:2; 4:17; 5:3,10,19,20; 7:21; 8:11; 10:17; 11:11,12; 13:11,24,31,33,44, 45,47,52; 16:19; 18:1,3,4,23; 19:14, 23; 20:1; 22:2; 23:13; 25:1,14).

➪      The phrase “His kingdom” is found 11 times in Scripture (Psa 145:12; Isa 9:7; Dan 4:3,34; 6:26; 7:14,27; Matt 13:41; 16:28; Lk 1:33; 2 Tim 4:1).

➪      The phrase “the kingdom” is used 12 times from Matthew through Revelation (Matt 4:23; 6:13; 8:12; 13:19,38,43; 19:12; 24:14; 25:34; 12:32; Acts 1:6; Rev 1:9).

➪      “Heavenly kingdom” is used once (2 Tim 4:18).

➪      “The kingdom of His dear Son” is mentioned once (Col 1:13).

➪      “The kingdom of Christ and of God” is mentioned once (Eph 5:5).

                There you have 127 direct references to the “kingdom” – associated with God, Christ, and heaven. By way

of comparison, the word “church” occurs 77 times, “baptize” in all of its varied forms is found 75 times. “Repent,” in all of its forms, occurs 105 times, “husband” 120 times, “marriage” 19 times, and “free will” 17 times (never in respect to a natural human trait, and never in any standard version of Matthew through Revelation).

                Also, the following expressions are never found in any standard version of Scripture (KJV, NKJV, ASV, NASV, NIV, NRSV, RSV): “evangelize,” “evangelistic,” “evangelism,” “great commission,” “unconditional,” “unconditional love,” “free moral agency,” “sinner’s prayer,” “plan of salvation,” “law of love,” “church planting,” and “missionary” – to name a few.

               I say these things to accent that there is an enormous amount of preaching, teaching, and professed Christian activity that is built around concepts and terms that are not even mentioned in the Scriptures. Yet, in contemporary preaching, “the kingdom of God” is rarely the focus of either speaking or thought. In the Word of God, not only is this kingdom mentioned frequently, but it is never brought up in a casual manner, is never incidental, and is always tied to pivotal matters. It was the subject of prophecy (Isa 9:7; Dan 2:44; 7:22,27; Lk 1:33). John the Baptist preached of this kingdom (Matt 3:2; Mk 1:14,15). Jesus Himself preached extensively concerning both its reality and nature (Matt 4:17,23; 5:3,10,19,20; 6:10,13,33 . . . John 3:3,5; 18:36). Philip preached the kingdom (Acts 8:12). Paul and Barnabas spoke of entering into it (Acts 14:22). Our text affirms that Paul focused on “things concerning the kingdom of God” (Acts 19:8). Over a period of three years he preached among the Ephesians the kingdom of God (Acts 20:21,25). The last segment of his ministry was spent expounding the kingdom of God (Acts 28:23,31).

Parables of the Kingdom

                Jesus introduced men to the nature of this kingdom, choosing to do so through parables. In this manner, as He intended, He hid the truth from the disinterested (Matt 13:10-15; Isa 29:10-12). On the other hand, He provided an incentive for earnest inquirers who had been given eyes to see, ears to hear, and hearts to understand (Matt 13:16-17).

➪      Growth and maturity take place in the realm of competition. Matthew 13:24-30,38-43 – Wheat and the tares.

➪      It has a small beginning, but a large ending. Matthew 13:31-32; Mk 4:30-32; Luke 13:18 – A mustard seed sown into the ground.

➪      Powerful and effectual working within. Matthew 13:33; Luke 13:20-21 – Leaven hid in a measure of meal.

➪      Divine riches are hidden, yet can be found. Matthew 13:44 – Treasure hid in a field.

➪      Those who seek will find. Matthew 13:45 – A merchant seeking goodly pearls.

➪      Divine purposes involve the use of ungodly people, who will finally be discarded. Matthew 13:47-49 – A net cast into the sea.

➪      Men are required to act in harmony with the grace they have received. Matthew 18:23-35 – A king taking account of his servants.

➪      There is a sense in which the gift of God is common to all who receive it – without respect of persons. Matthew 20:1-16 – A householder who went to hire laborers for his vineyard.

➪      Those who are invited to be joined to the Lord are expected to respond favorably, and to be prepared to stand in His presence. Matthew 22:2-14 – A king who made a marriage for his son.

➪      Those who are betrothed to Christ must stand the test of time, and be prepared when Jesus comes. Matthew 25:1-13 – Ten virgins who went to meet the bridegroom.

➪      The Divine manner is to distribute appropriate responsibilities, and hold men responsible for handling them appropriately. Matthew 25:14-30 – A man traveling into a far country, who called his servants and delivered unto them his goods: the talents.

➪      Spiritual growth cannot be facilitated or explained by earthly means. Mark 4:26-29 – A man who cast his seed into the ground, and it grew, he knew not how.

The Doctrine of the Kingdom

                When we consider what is said about this kingdom, its centrality and significance become obvious.

➪      Men are to see and enter this kingdom while in this world (John 3:3,5; Acts 14:22).

➪      The conclusion of the life of faith involves an entrance into this everlasting kingdom (2 Pet 1:11).

➪      This kingdom is related to righteousness, peace, and joy in the Holy Spirit (Rom 14:17).

➪      It is associated with power, and not with word alone (1 Cor 4:20).

➪      The kingdom is what the saved inherit (1 Cor 6:9-10; 1 Cor 15:50; Gal 5:21; Eph 5:5; James 2:5).

➪      When we are delivered from the power of darkness, we are translated, or transferred into this kingdom (Col 1:13).

➪      The work of the Lord is associated with this kingdom (Col 4:11).

➪      We have been called into this kingdom (1 Thess 2:12).

➪      God works in our lives in order that we might be counted worthy of this kingdom (2 Thess 1:4-5).

➪      This kingdom is governed by Christ, and will become obvious when He appears (2 Tim 4:1).

➪      The Lord preserves His people to bring them safely to this kingdom (2 Tim 4:18).

➪      Righteousness is the scepter of this kingdom (Heb 1:8).

➪      In Christ, we have come to this kingdom, which coming is detailed as follows: “ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel” (Heb 12:24,28).

➪      We are companions with other saints in this kingdom (Rev 1:9).

➪      This kingdom is related to Divine strength and salvation (Rev 12:10).

               As is apparent, “the things concerning the kingdom of God” pertain to what the Lord has purposed, has done, and is doing. These are not man-centered, but God-centered. They do not concentrate on the kingdom of men, but on the kingdom of God. While they do touch on what men should do, that is NOT their focus. This world is not their fundamental objective, nor the things that are in the world.

                The kingdom of God is theo-centric, or God centered – not man centered. The works of God are primary (Acts 2:11; John 9:3; Psa 78:7). Eternal life itself is knowing God, and Jesus Christ whom He has sent. As it is written, “And this is life eternal, that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent” (John 17:3). And again, “And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life” (1 John 5:20).

                Preaching and teaching is powerful in direct proportion to the place of God Himself and the Lord Jesus Christ in what is said. That is something to think about!

   DIVERS WERE HARDENED, AND SPOKE EVIL OF THE WAY

                “ . . . But when divers were hardened, and believed not . . .”

                The proclamation of the truth and spiritual reasoning is like bright light that exposes “the thoughts and intents of the heart” (Heb 4:12). This is one reason why the Gospel is to be preached “to every creature,” or “all creation” ^NIV (Mk 16:16). This is also referring to preaching the Word, being instant – preached, “in season and out of season” (2 Tim 4:2).

The Parable of the Sower

                Matthew, Mark, and Luke record our Lord’s parable of the sower. Mark states this parable was included “in His doctrine” (Mk 4:2-3). In this parable the Word of God is identified as what was being sown (Lk 8:11). The seed was sown in good soil – but not only in good soil. It was also sown on a pathway, trodden down by travelers. It was also sown in soil that had impenetrable rock just beneath the surface. The sower also sowed seed on ground that had thorn seeds that had not yet sprouted. Only the “good ground” yielded a crop. The seed that fell on the stony ground had no depth of earth, and hence its roots were shallow. When the sun rose, the plant withered and died because of a deficiency in its root system. When the seed sown on the thorny soil broke through the ground, the thorns grew up with it, and choked the life from it, so that it yielded no fruit.

        The criticality of fruit is seen in the fact that this is why we have been joined to Christ – to bear fruit. As it is written, “Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to Him who is raised from the dead, that we should bring forth fruit unto God” (Rom 7:4). This is not an option, but is rather a necessity. Further, the fruit is not for the individual who is in Christ – it is for God. It is not fruit for the institution, it is for God. Additionally, it is fruit that is intended to “remain” (John 15:16). While some teach that the intended “fruit” is other souls that are won to Christ, this is emphatically not a revealed definition of “fruit.” Paul sought to have some “fruit” among the Roman believers (Rom 1:13). That certainly was not new converts. Romans 6:22 suggests that the fruit is found in personal holiness: i.e. “ye have your fruit unto holiness, and the end everlasting life” (Rom 6:22). Romans 16:25-27 identifies an offering taken for the poor saints in Jerusalem as “fruit.” Galatians 5:22-23 defines the fruit as the work of the Spirit within the believer – “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law” (Gal 5:22-23). When the Thessalonians supported Paul in his time of need, he referred to it as “fruit” (Phil 4:17). The epistle to the Hebrews refers to the “peaceable fruit of righteousness” (Heb 12:11). James also refers to “the fruit of righteousness” (James 3:18). Praise is referred to as “the fruit of our lips” (Heb 13:15). Where these qualities are not found, fruit is lacking, and the Seed of the Word has not been productive, as interpreted by this parable, for fruit bearing is the objective of planting the seed. Further, the preliminary growth of the seed is not called fruit.

                The surface thinker might imagine that the seed should only be sown on the “good soil.” After all, flesh reasons, “What purpose is served by sowing seed where it cannot grow and bring forth fruit.” However, there is a purpose that is served when the word, particularly the Gospel, is preached to “every creature.” Hearts are made known that would not otherwise be apparent. One of the functions of the Word is to “discern the thoughts and intents of the heart” (Heb 4:12). The uncovering of these hearts does not always yield submissiveness and obedience. Sometimes it causes animosity and hostility to erupt – conditions that would never have been manifested if it were not for the powerful effects of the word. One purpose for the preaching of the Word is the uncovering of the hearts of men. Our text deals with this kind of revelation.

                This exposes certain teachings and suggestions as nothing more than lies. Those who teach people to first make friends with potential converts, have only betrayed their ignorance. They imagine that fleshly friendship will decrease the possibility of being hardened to the Word of God. However, this is not at all the case, for the Word is the means of discovering a condition that cannot be changed by men. Others compromise the Word, withholding Divine requirements that they perceive as inhibitive to believing. Therefore, they emphasize the practical aspects of life in this world, and how the Lord can help the people in these areas: i.e. family life, finances, personal enslavements to sin, etc. But they do not tell the people what Jesus said about becoming His disciple, or being enrolled as one of His students, which equates to salvation (Matt 11:28-29). He affirmed that a person who does not forsake everything, including his own life, cannot be His disciple (Lk 14:33). He also said that anyone who does not take up their cross everyday and follow Him, cannot not be His disciple (Lk 9:28; 14:27). There was also the qualification of not allowing any earthly relationships to override one’s primary allegiance to Christ (Lk 14:26). These are among the appointed means through which the sincerity of human hearts is tested. If they are withheld from the people, a sincere response can really not be confirmed.

DIVERSE WERE HARDENED“But when divers were hardened . . . ” Other versions read, “were becoming hardened,” ^NASB “became obstinate,” ^NIV “stubbornly refused,” ^NRSV “were stubborn,” ^RSV “were hard-hearted,” ^BBE “became stubborn,” ^ESV “in their obstinacy,” ^NAB and “waxed hard.” ^PNT

                The word “divers” refers to a certain class of people within a larger group of people. Here, the number of the people is not the point, but the trait that distinguishes them from the 0thers. The use of the word here is similar to the use of “some” in Romans 3:3: “What is SOME did not believe?” Coming from the same Greek work as our text (tinej), this word applied to the vast majority of the Jews who did not believe Jesus was the Christ. Even though they were in the majority, as appears to be the case in our text, they were actually the spiritual exception. In other words, in both Acts and Romans, the ones who did not believe were the ones who were “out of the way” (Rom 3:12). They are the ones who were wrong, even though they treated the believers as though they were the ones who had departed. From one perspective, it is true that believers in Christ are pilgrims and strangers in the world. However, from the standpoint of eternal destiny and the ultimate custodianship of the earth, they are the fundamental people, and all others are intruders – like “tares.” Those in Christ are the people God prefers, and for whom Jesus has prepared a place, that they may be with Him.

                The word hardened is translated from a word meaning, “to make hard, to harden . . . to render obstinate, stubborn . . . to be hardened, I. e. become obstinate or stubborn,” ^THAYER and “literally cause one's heart to be hard, i.e. act stubbornly, refuse to change one's attitude (Heb 3.8); of God's judicial action, cause someone to be stubborn, make someone refuse to listen.” ^FRIBERG

                This is a hardness that is a judgment – a judgment because of the condition of the heart, and the refusal to hear the word of the Lord – something initially known only to the Lord. It is written of this judgment, “Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth” (Rom 9:18). This kind of judgment is mentioned several times in Scripture.

➪      God hardened Pharaoh’s heart. “And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go . . . And He hardened Pharaoh's heart, that he hearkened not unto them; as the LORD had said . . . “the Lord hardened Pharaoh’s heart . . . the Lord hardened the heart of Pharoah. . . ” (Ex 4:21; 7:13; 9:12; 10:20,27; 11:10; 14:8).

➪      God hardened the heart of king Sihon. “But Sihon king of Heshbon would not let us pass by him: for the LORD thy God hardened his spirit, and made his heart obstinate, that he might deliver him into thy hand, as appeareth this day” (Deut 2:30).

➪      The Lord hardened the nations in the promised land, so Israel could destroy them. “There was not a city that made peace with the children of Israel, save the Hivites the inhabitants of Gibeon: all other they took in battle. For it was of the LORD to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly, and that they might have no favor, but that he might destroy them, as the LORD commanded Moses” (Josh 11:19-20).

➪      When Israel wandered, the Lord hardened their hearts. “O LORD, why hast Thou made us to err from thy ways, and hardened our heart from thy fear? Return for Thy servants' sake, the tribes of Thine inheritance . . . For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered” (Isa 29:10; Isa 63:17).

                A hard heart is obstinate, stubborn, perverse, and impenitent. It is disobedient, incorrigible, and rebellious. There is a sense in which its existence defiles sound reasoning. Those who are hard of heart cannot see that everything is against them, and there is no hope of ultimately overcoming what they are resisting. Those whose hearts are hardened are militant against the Lord and His people. However, opposition to God is totally futile, even though those who oppose Him cannot possibly concur with that judgment. It is the reality of God that they have questioned, not what He does.

                Hardening is a condition imposed upon men who resist the truth. When individuals are hardened, they resist the truth, which is the appointed agent used to produced the hardening. Rather than being drawn by the truth, they are repelled by it.

                The same truth that softens the heart of the elect hardens the heart of the reprobate – just as the same sun that melts ice hardens clay.

AND BELIEVED NOT

         “ . . . and believed not . . .” Other versions read, “did not believe,” ^NKJV “disobedient,” ^NASB “refused to believe,” ^NIV “disbelieved,” ^RSV “would not give hearing,” ^BBE “continued in unbelief,” ^ESV “disobeyed,” ^GENEVA “disputatious,” ^MRD “into unbelief,” ^NJB “would not believe,” ^GNB and “did not obey.” ^LITV

                The words “believed not” are translated from a single Greek word, hvpei,qoun. The lexical meaning of this word is, “not to allow oneself to be persuaded; not to comply with; a. to refuse or withhold belief . . .to refuse belief and obedience,” ^THAYER “(1) disobey, be disobedient (Rom 11.30); (2) of the most severe form of disobedience, in relation to the gospel message disbelieve, refuse to believe, be an unbeliever,” ^FRIBERG “disobey; be an unbeliever,” ^USB “unwillingness or refusal to comply with the demands of some authority - 'to disobey, disobedience.” ^LOUW-NIDA

                This word is different than the expression in Mark 16:16 – “he that believeth not shall be damned.” There the Greek word is avpisth,saj. The lexical meaning of the word is “to disbelieve, distrust, mistrust,” ^THAYER “not believe, refuse to believe, be distrustful,” ^FRIBERG “fail or refuse to believe; prove or be unfaithful,” ^UBS and “to believe that something is not true - 'to not believe, to disbelieve, to not think to be true.” ^LOUW-NIDA

                The two words just described are actually two individual actions. In this case, unbelieving, or not believing is more than the absence of faith. It in an independent act in which there is a refusal to believe. Not believing, as used in Mark 16:16 has a character of its own. It involves a judgment, an analysis, and a conclusion. It is something that Satan puts into the heart, and is the result of distorted reasoning.

                The Greek word in our text [hvpei,qoun] is used in varied forms sixteen times in Scripture, and is translated in a variety of ways, all carrying the same idea. The emphasis is placed on the process that leads to unbelief, and the rejection and disobedience that results from it.

➪     John 3:36: “believeth not,” ^KJV “does not believe,” ^NKJV “does not obey,” ^NASB “rejects” ^NIV “disobeys,” ^NRSV “obeyed not,” ^ASV “does not have faith in,” ^BBE “is not subject to,” ^DARBY and “refuses to believe.” ^NJB

➪     Acts 14:2: “unbelieving,” ^KJV “disbelieved,” ^NASB “refused to believe,” ^NIV “disobedient,” ^ASV “had not faith,” ^BBE “did not believe,” ^DARBY and “spurned God’s message.” ^NLT

➪     Acts 17:5: “believed not,” ^KJV “were not persuaded,” ^NKJV and “unbelieving.” ^YLT

➪     Acts 19:9: “believed not,” ^KJV “did not believe,” ^NKJV “disobedient,” ^NASB “refused to believe,” ^NIV “disbelieved,” ^RSV “would not give hearing,” ^BBE “continued in unbelief,” ^ESV “disobeyed,” ^GENEVA “disputatious,” ^MRD “hardened into unbelief,” ^NJB “rejected his message,” ^NLT and “were disbelieving.” ^YLT

➪     Romans 2:8: “do not obey,” ^KJV “reject,” ^NIV “obey not,” ^NRSV “are not guided by,” ^BBE “disobedient,” ^DARBY “disobey,” ^GENEVA “have not taken for their guide,” ^NJB and “refuse to obey.” ^NLT

➪     Romans 10:21: “disobedient,” ^KJV “hearts turned away,” ^BBE “disobeying,” ^DARBY “believeth not,” ^PNT and “unbelieving.” YLT

➪     Romans 11:30: “not believed” and “unbelief,” ^KJV “disobedient” and “disobedience,” ^NKJV “not under the rule of God” and “turning away,” ^BBE disobeyed” and “disobedience,” ^NAB and “were rebels.” ^NLT

➪     Romans 11:31: “not believed,” ^KJV “disobedient,” ^NKJV “gone against,” ^BBE “disobeyed.” ^NAB and “rebelled.” ^NLT

➪     Romans 15:31: “not believe,” ^KJV “disobedient,” ^NASB “unbelievers,” ^NIV “put themselves under the rule of God,” ^BBE “believe not,” ^MRD “refuse to obey,” ^NLT and “not believing.” ^NLT

➪     Hebrews 3:18: “believed not,” ^KJV “did not obey,” ^NKJV “disobedient,” ^NASB “disobeyed,” ^NIV “disobedient,” ^NRSV “went against His orders,” ^BBE “not hearkened to His word,” ^DARBY “were incredulous,” ^DOUAY “obeyed not,” ^GENEVA “would not believe,” ^NJB “were not obedient,” ^PNT and “did not believe.” ^YLT

➪     Hebrews 11:31: “believed not,” ^KJV “did not believe,” ^NKJV “were disobedient,” ^NASB “gone against God’s orders,” ^BBE “the unbelieving,” ^DARBY “unbelievers,” ^DOUAY “obeyed not,” ^GENEVA “refused to obey,” ^NLT and “disbelieved.” ^YLT

➪     1 Peter 2:7: “disobedient,” ^KJV “disbelieve,” ^NASB “do not believe,” ^NIV “without faith,” ^BBE “believe not,” ^DOUAY and “unbelieving.” ^YLT

➪     1 Pet 2:8: “disobedient,” ^KJV “disobey,” ^NIV “go against it,” ^BBE “neither do they believe,” ^DOUAY “believe not,” ^MRD “disobeying,” ^NAB “do not believe,” ^NJB “or obey it,” ^NLT and “being unbelieving.” ^YLT

➪     1 Pet 3:1: “obey not,” ^KJV “do not obey,” ^NKJV “disobedient,” ^NASB “do not believe,” ^NIV “give no attention to the word,” ^BBE “disobey,” ^NAB and “refuse to accept.” ^NLT

➪     1 Peter 3:20: “disobedient,” ^KJV “disobeyed,” ^NIV “did not obey,” ^NRSV “went against God’s orders,” ^BBE “disobedient,” ^NAB “refused to believe,” ^NJB and “disbelieved.” ^YLT

➪     1 Peter 4:17: “obey not,” ^KJV “do not obey,” ^NKJV “not under the rule of God,” ^BBE “refuse to believe,” ^NJB “never believed,” ^NLT “believe not,” ^TNT and “disobedient.” ^YLT

              The largeness of this word is confirmed by the scope of the words used to translate it into English.

➪     Believing not. Does not rely upon, trust in, or count to be credible.

➪     Continued in unbelief. Choose to remain in the same state occupied before they heard the Word.

➪     Did not put themselves under God’s rule. Did not associate the Word of God, or God Himself, with necessity or any sense of obligation.

➪     Disbelieved. Weighed what was said, found it contradicted their way of thinking, and therefore rejected it, assigning no value to it.

➪     Disputatious. Argued against the truth, and contended with it, seeking to justify their own way of thinking.

➪     Does not believe. Does not make the transition from unbelief to belief.

➪     Does not obey. Does not yield to the truth, do what it demands, or shape one’s life around it.

➪     Does not have faith. Faith never “comes” to the individual, is never “obtained,” and it is never “given” to them to believe.

➪     Give no attention to the word. The Word of God never got their attention. They were not intrigued or drawn by it, seeing nothing of critical value in it.

➪     Go against it. Not content to themselves reject the Word, they openly oppose it, and fight against it.

➪     Gone against God’s orders. Refused to be directed by the God of heaven.

➪     Hardened into unbelief. As the heart grew harder and more obstinate, it moved the individual into a state where they were dominated by unbelief.

➪     Hearts turned away. They thrust the Word from themselves as something putrid, offense, and obnoxious.

➪     Incredulous. Treats the message as something obscured, unbelievable, incredible, and beyond the limits of reason.

➪     Is not subject to. Does not consider himself to be subject to, or in need of, the Word delivered.

➪     Never believed. The person does not vacillate between belief and unbelief, but immediately determines to reject the Word he heard.

➪      Not under the rule of God. Sees self as thoroughly sufficient, and therefore cannot think of himself as being subject to the God who has spoken.

➪     Not hearken to His word. Does not take the word seriously, so as to respond correctly to it.

➪     Refused to obey. Will not yield to the demands of the word.

➪     Refused to accept. Will make no place in the mind or heart for the Word to remain.

➪     Refuses to believe. Will not trust in or rely upon.

➪     Reject. Thrusts the word from himself as something that is unfitting and obnoxious.

➪     Spurned God’s message. Disdains the Word, holding it in contempt and disrespect.

➪     Went against His order. Did not think as the Word said, did not do what the Lord commanded, but rather walked in rebellion.

➪     Were not persuaded. Even though strong arguments and proofs were declared, the heart was so hard it could not be persuaded to accept it or act upon it.

➪     Were rebels. When the Word was heard they resisted, defied, withstood, renounced any allegiance to it.

➪     Without faith. Destitute of faith, without it, and dominated by unbelief.

➪     Would not believe. The will is involved in not believing. The preference is not for the Word of God, and there is no delight in it. It is rejected with determination.

➪     Would not be persuaded. Even though an extensive and holy effort was involved in the preaching and teaching of the Word, a carnal shield was raised up to deliberately hinder the entrance of the Word.

              All of these things are involved in not believing. This is what makes it so serious. It involves a consideration of what is said, a judgment that it is not true, a rejection of it as valid, and a refusal to obey its demands. Therefore, the absence of faith among those who have been subjected to the good word of God is not an innocent thing. It is deliberate, sinful, and reprehensible to God Himself. Unbelief will exclude one from the salvation of God, and from dwelling forever with Him. It always leads to disobedience and rebellion.

‘Belief and Obedience Are Expected

              From one point of view God expects those who hear His word to believe it and obey Him. That is, Divine affirmations and exhortations are accompanied with enabling power. Let me emphasize that this is enabling power, so that the hearer can, from the normal point of view, do what is required by God. This kind of power might be called moral power, or power that renders the hearer capable of discerning good and evil, and acting accordingly. However, this power is not intended to force the hearer into obedience. The Psalmist prophesied of this kind of power in the 100^th Psalm: “Thy people shall be willing in the day of thy power” (Psa 110:3).

              However, as indicated earlier, that same word also discovers the thoughts and intents of the heart (Heb 4:12). Because this is “the day of salvation” (2 Cor 6:2), this powerful word can be resisted, and men can choose not to hear it or submit to it. Eventually, unless they repent of that rejection, as those hearers on the day of Pentecost, the judgment of God will eventually be focused on these people.

              Men may grow accustomed to people not believing, or thrusting the Word from them (Acts 13:46), but God does not. I have noted, especially in recent years that preachers speak to professing Christians as though they really did not agree with God, and always resist the truth. Such represent this backward stance as the nature of the Christian – a normal condition. They affirm that “this is the way we are,” often even ascribing the trait to themselves. When referring to the examples of faith that are sited in Scripture, they say things like, “I certainly would not have responded in that way.” Other statements are, “We are just like the Israelites of old,” and “We find ourselves continually resisting the Word of God.” To offset this imagined condition, they speak of forming new habits, so we can live without thinking, something that is antithetical to the very nature of spiritual life. The notion of these false teachers is that we are trained to live godly like a dog is trained to do tricks. But this is an unethical way of behavior, for God is to be loved and served “with all the mind” (Matt 22:37), with a “willing mind” (1 Chron 28:9; 2 Cor 8:12), and with a renewed mind (Rom 12:2). Where the mind is not involved, the love of God and faith are not present, for both require reasoning, deliberation, and a willing response. The notion that living for God is something habitual is nothing more than ignorance veiled with ostentatious conjecture. God cannot be truly honored or served habitually. This is because salvation makes men free.

              The Jews mentioned in our text had been blinded to the truth, so what they heard made no sense to them. They thought through what they had heard and concluded that it was not true. Hence they not only rejected it, refusing to obey the Lord, but also openly opposed what was said. That is still the trait of those with hardened hearts. It is essential for believers to recognize this and see it for what it really is.

   THEY SPOKE EVIL OF THE WAY BEFORE THE MULTITUDE

              “ . . . but spake evil of that way before the multitude . . . ” Other versions read, “publicly maligned the Way,” ^NIV “saying evil words about the way,” ^BBE “speaking evil of the way of God,” ^GENEVA “disparaged the way,” ^NAB “began attacking the way,” ^NJB “said terrible things about God’s way,” ^CEV and “said evil things about the way of the Lord.” ^GNB

              It is interesting to note how the opposition of these Jews is stated. During Jesus’ ministry, the Jewish leaders took counsel “against Him” (Matt 12:14; Mk 6:19; 14:56-57). The scribes and Pharisees sought to “find an accusation against Him” (Lk 6:7). During His mock trial before Caiaphas, “many other things blasphemously spake against Him” (Lk 22:65).

              However, in this text they “spake evil of that way before the multitude.” That is, there was a direction to Paul’s doctrine as well as specific and detailed content. The direction was heavenward. Mind you, what Paul preached was precisely what Moses and the Prophets said concerning the coming Christ. He continued this manner throughout his ministry. As the time drew near for his departure, he testified, “Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come” (Acts 26:22). There was nothing novel about Paul’s preaching. It did not reflect the values of contemporary society. It did not constitute a rebuttal to the social trends of the day. The foundation for his teaching was what God had foretold by His own prophets. Yet, even though these Jews had an intellectual acquaintance with the Scriptures, they were unable to correlate the doctrine of Paul with what their own Scriptures declared. Thus, they spoke “evil of the way” that was glaringly opposed to the way they thought.

Some Considerations

              There are several considerations involved in the “way.” First, salvation constitutes one believers strangers and pilgrims in the world (1 Pet 2:11). Their primary citizenship is in heaven (Phil 3:21 ^NKJV). Redemption causes them to groan in their present bodies, longing for their new bodies, described as “a building of God, an house not made with hands, eternal in the heavens” (2 Cor 5:1). According to the word of their King, they are laying up for themselves “treasures1 in heaven, where neither moth nor rust doth corrupt, and thieves do not break through and steal” (Matt 6:20). They have a “hope which is laid up for” them “in heaven” (Col 1:5). They also have a “better and enduring substance in heaven” (Heb 10:34), and “an inheritance incorruptible and undefiled” is “reserved” in heaven for them (1 Pet 1:4).

              Take heaven out of the scenario, and there is really no point to being a Christian. However, one would never suspect this is the case from the tone of today’s preaching and the life of the nominal Christian. A religion that is earth-centered now dominates Christendom. Experts in religion are generally billed as experts in life in this world. This is the result of a contemporary malignment of “the way.” In a way, we have experienced this in our fellowship here in Joplin. By subtle innuendo, the manner of our teaching has been generally rejected, and a more practical form of religion preferred. We have been depicted as a cult, and strange in our approach, even though we emphasize nothing that is not emphasized in Scripture, and has not been held consistently in historical and conservative Christianity.

Some Contemporary Sayings that Reflect This Mentality

              We should expect our adversary the devil to be crafty in his opposition of “the way.” He will speak in such a manner as to cause intellectual confusion concerning the truth. His malignment of the way is often by innuendo and subtle suggestion, rather than outright opposition. Here are a few of the sayings that reflect opposition to “the way.” All of them confirm that the nature of the kingdom of God has not been discerned. It makes no difference what men say.

➪     “Don’t be so heavenly minded you are no earthly good.” This assumes that heavenly mindedness causes a person to be impractical, and oblivious to the necessities of life in this world. It does not take spiritual understanding into account.

➪     “We need to take our religion outside of the four walls” [of the building where believers meet]. This assumes that true spirituality can be concealed, or hidden within institutional walls. It does not take into account the compelling nature of the newness of life.

➪     “We need to make more friendships with those who are lost, so we can win them.” In this case, the statement assumes the lost are won by friendship, rather than beholding the light of spiritual life emanating from those who possess it. It is the unique lives of the saints that attracts humble and contrite hearts, not their camaraderie.

➪     “God wants you to be happy in the world, and have the best things possible.” There is absolutely no evidence in Scripture that any true perspective exists in this statement. We are candidly told that life beyond this world is the objective, and that, so far as this world is concerned, it involves a strait and narrow way. The value is to be set upon the kingdom of God and His righteousness – both of which are other-worldly (Matt 6:33).

              Let it be clear, that these misconceptions are far beneath those of the Jews of our text. They did take the time to isolate themselves from society when they came into the synagogue. They did traffic in the Scriptures, faithfully reading them. Their lives did, so far as they were concerned, revolve around their religion. However, they had not viewed the Scriptures correctly, and became riveted to their religious tradition. That is what moved them to speak evil of “the way.”

              As if that situation was not bad enough, an even more serious condition has arisen in our time. It is one that it not driven by a misapprehension of Scripture – or even religious tradition, for, in the religious masses, there is not a high level of intelligence in either of those areas. Now the church is faced with, what I would call, raw carnality – a form of religion that allows for, and attempts to explain, the outward expression of iniquity. Those who reflect the mind of the Lord on such outbreaks are viewed as intolerant and insensitive to the needs of people. However, and make no mistake about it, such expressions are actually speaking evil of “the way.” They evidence the certain intolerance of the religious masses with the ways and purpose of God Almighty. This is precisely the reference of James when he said to professing believers, “Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God” (James 4:4). That saying is still true!

HE DEPARTED FROM THEM

              “ . . .he departed from them . . .” Other versions read, “withdrew from them,” ^NASB “left them,” ^NRSV “went away from them,” ^BBE “withdrew himself,” ^MRD “broke with them,” ^NJB “left the synagogue,” ^NLT and “separated himself from them.” ^AMPLIFIED

              To thestudent of Scripture, this is not strange language – departing from a certain environment or region. It denotes the detection either of a lack of spiritual profitability, or a call to some other work. For example, when Jesus heard that John the Baptist was cast into prison in Judaea, “He departed into Galilee” (Matt 4:12). Another time, when the Lord knew the Pharisees were taking counsel against Him, “He withdrew Himself from thence” (Matt 12:15). When John the Baptist was slain and buried by his disciples, Jesus “departed thence by ship into a desert place apart” (Matt 14:13). Again, when a wicked and adulterous generation sought a sign from Him, “He left them and departed” (Matt 16:4). After being rejected by the Jewish leaders, and pronouncing judgment against Jerusalem, Jesus “departed from the Temple” (Matt 24:1). Yet another time, when being pressed by the multitudes. The Lord “departed into a solitary place” (Mk 1:35). After the feeding of the five thousand, Jesus “sent them away” and “departed into a mountain to pray” (Mk 6:46). After healing the vexed son of a certain father, the Lord “departed thence, and passed through Galilee, and He would not that any man knew it” (Mk 9:30). Again, when Jesus perceived that the people “would come and take Him by force, to make Him king, He departed again into a mountain himself alone” (John 6:15).

              In Antioch, when the Jews raised a persecution against Paul and Barnabas, they “shook off the dust of their feet against them, and came to Iconium” (Acts 13:51). In Athens, when the philosophers “mocked” him, “Paul departed from among them” (Acts 17:33).

              The point is that there are people and environments who, because of their spiritual obtuseness, are no longer worthy of hearing the Word of God. In the words of Paul to such a group, “but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles” (Acts 13:46). Paul said of those who insisted on maintaining a form of godliness while rejecting its power, “from such turn away” (2 Tim 3:5). In my judgment this word is nearly altogether ignored.

              At the precise point that hostility and friction cannot be subdued, leaving is the only alternative. It is to be understood that in such a case, the believers have not compromised their faith or refused to speak the truth of God. The departure is necessitated because of the fruitless environment, for “the fruit of righteousness is sown in peace of them that make peace” (James 3:18). Once again, the existence of hostility, or a lack of peace, can only be discovered against the background of the powerful and uncompromising declaration of truth.

   HE SEPARATED THE DISCIPLES

              “ ^9b . . . and separated the disciples, disputing daily in the school of one Tyrannus.”

              When Paul separated himself from the contentious environment of the synagogue, he did not leave alone. An environment that was unproductive for him, also lacked productivity for other believers. This is because all disciples draw their nourishment from the same supply. There are not contradicting statements or principles in the warehouse of truth. As it is written, in Christ “are hid all the treasures of wisdom and knowledge” (Col 2:3). None of those treasures are contradictory. None of them compete with one another. All of them are spiritually profitable, and cohere together with perfect consistency. No level of truth, if I may speak in such a manner, competes with another level. What is calculated for babes still has nourishment for the mature, and what is addressed to the mature has spiritual nutrients that can feed the young as well. Therefore the advanced Paul takes some spiritually young disciples with him, refusing to leave them in that stultifying environment.

HE SEPARATED THE DISCIPLES

               “ . . . and separated the disciples . . . ” Other versions read, “withdrew the disciples,” ^NKJV “took away the disciples,” ^NASB “took the disciples with him,” ^NIV “taking the disciples with him,” ^NRSV “kept the disciples separate,” ^BBE “met separately with the disciples,” ^CSB “took his disciples,” ^GWN “took away the disciples,” ^NAU and “took his disciples apart.” ^NJB

              Briefly consider the revealed objective for all apostles, prophets, evangelists, and pastors and teachers. “And He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, ¹ for the work of the ministry, ² for the edifying of the body of Christ: ³ till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, ⁴ unto the measure of the stature of the fulness of Christ: ⁵ that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; ⁶ but speaking the truth in love, may grow up into him in all things, which is the head, even Christ: ⁷ from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, ⁸ maketh increase of the body unto the edifying of itself in love” (Eph 4:11-16).

➪     For the perfecting of the saints. This has to do with spiritual maturity. The target is for the child of God to grow up into Christ in all things (Eph 4:15). There is no provision – absolutely none – in Christ Jesus for remaining juvenile and immature. Salvation does not sustain such a state. The grace of God is not calculated to leave one in that state. Faith has no quality that encourages immaturity or a lack of growth. Hope makes no contribution to such a condition. If the aim is to conform the sons to the image of Christ, this ought to be abundantly apparent. However, judging from the condition of the modern church, one would never suspect that this was the case. The church of our time, with exceedingly few exceptions, is a gigantic contradiction to this Ephesians text – all talk notwithstanding.

➪     For the work of the ministry. Other versions read, “equipping of the saints for the work of service,”^NASB and “prepare God’s people for works of service.” ^NIV This is not a reference to community service or common philanthropic work. This has to do with ministries within the body of Christ, as the text will confirm in verses 15-16. Each member of Christ’s body is strategically, placed within the body by God Himself. As it is written, “But now hath God set the members every one of them in the body, as it hath pleased Him” (1 Cor 12:18). It is their relationship to the other members of the body that is the point. They have been baptized by one Spirit into one body in order to be a means through which Christ ministers to His people (1 Cor 12:13). There is no such thing as a non-functioning member of Christ’s body. The point of the gifts given to the church (Eph 4:11) is to get them working productively and effectively.

➪     For the edifying of the body of Christ. Other versions read, “for the building up of the body of Christ,” ^NASB and “so that the body of Christ may be built up.” ^NIV This is not talking about numerical growth – although that may very well happen. This is addressing the matter of spiritual maturity – a state in which one can discern good and evil (Heb 5:14), and effectively minister to the children of God. Edification occurs when faith, hope, and love, are made stronger, and the individual members are able to stand against the wiles of the devil.

➪     Till we all come to the unity of the faith and of the knowledge of the Son of God. Every person who does not grow up into Christ is a liability to the church. They are a portal through which Satan can work, for, by remaining in a state of childishness, they are a living contradiction of the Kingdom of God, which is as a mustard seed that begins small, yet grows into a large tree (Matt 13:31-32). The body of Christ is to be brought to a point where everyone can comprehend the things of God. An intelligent grasp of both the nature and direction of the Kingdom of God is to be possessed. There is only “one faith” (Eph 4:5), and while it may vary in degrees, it does not vary in nature. The “knowledge of the Son of God” is acquaintance with Him, so that His voice is known, and His ways discerned to some measurable degree. While every believer is at some point a novice, they are not to remain in that state. They are to be conversant with the things of God – able to perceive them, take them up, and handle them. Every member of Christ’s body who remains deficient in faith and the knowledge of the Son of God must grow out of that state. The gifts given to the church are designed to make that happen. Where it is not happening, either no true minister is present, or the minister has been recalcitrant to his revealed duty.

➪     Unto a perfect man, unto the measure of the stature of Christ. The “perfect man” is the church aggregate: “till we all come . . . unto a perfect man.” Although comprised of individuals, the “church,” which is “the body” (Col 1:18), a single entity – “one body” (Eph 4:4). It is not that it ought to be “one body,” that is what it is. Its oneness is directly traced to the likeness of its members to the Head, which is Jesus Christ. Since no single member possesses all of the traits of Jesus, the aim is for each member to mature in that Divine quality that is most prominent in them. In other words, in their Divinely assigned capacity within the body of Christ, they are to conduct themselves as Jesus. That is the aim. In so doing, they will reflect their “measure of the stature of Christ.”

➪     That we be no more children. In Christ, simplicity and naivete are not friends. Because eternal life is knowing God and Christ (John 17:3), ignorance is a liability. The barrage of false teaching that originates with Satan and his hosts is especially hurled at those who are babes in Christ – those who are not grown up. In the initial phase of spiritual life, the Lord protects His children, making them stand (Rom 14:4), and gently leading and caring for them (Isa 40:11). However, there does come the time when they themselves must “stand against the wiles of the devil” (Eph 6:11). They must see through the errors to which they are subjected, and learn to “fight the good fight of faith,” laying “hold on eternal life” (1 Tim 6:12).

➪     Speaking the truth in love may grow up into Him. Other versions read, “holding the truth in love,” ^DARBY “doing the truth in charity,” ^DOUAY “follow the truth in love,” ^GENEVA “living the truth in love,” ^NAB “practicing the truth in love,” ^NET “live by the truth and in love,” ^NJB “being true in love,” ^YLT and “let our lives lovingly express truth [in all things, speaking truly, dealing truly, living truly].” ^AMPLIFIED

              The word translated “speaking” has no true parallel in the English language. It does include the idea of speaking, but is not limited to that. The idea is that “truth is the element in which we are to live, move, and have our being.” ^{PULPIT COMMENTARY} Speaking the truth in love has nothing whatsoever to do with tone. Those who reject the truth because they do not like the way it has been said have revealed their own hearts, not the hearts of those who testified to them. In my judgment, the word “speaking” is used to accentuate the gifts the text states have been given to the church. They are all “speaking” gifts: “apostles, prophets, evangelists, and pastors and teachers” (Eph 4:11). It is understood that those ministries can only be effective within the context of truth – truth that is lived out as well as spoken.

➪     Through Christ, the whole body is compacted together by the working of every part. As the “Good Shepherd,” Christ ministers to His people, feeding them and leading them (John 10:11-14; Heb 13:20). However, He does this through means. So far as His body is concerned, it is apparently most frequently, though not exclusively, through its various members. Each member is like a spiritual conduit through which spiritual nourishment is ministered to the brethren. Any kind of spiritual life that is unrelated to this objective is spurious and worthless.

➪     That an increase may be realized, which is defined as the body edifying itself in love. The “increase” of reference is not numerical growth. It is true numerical growth can take place in varied ways. This can take place exponentially – multiplication (Acts 6:1,7; 9:31l 12:24), It can also range from “a great multitude” and “many” (Acts 17:4,12), to a household (Acts 16:15,34; 18:8), and even to a single individual (Acts 8:38-39). However, the “increase” mentioned in this text refers to spiritual maturity, or growing up into Christ “in all things.” It is increasing in faith, spiritual aptitude, and godly expression. This is the point at which the individual members [and, consequently] the whole body begins bringing forth “fruit unto God” – the revealed intention of it all (Rom 7:4).

              Given these revealed objectives, precisely what kind of justification can be presented for remaining in a gathering where such things are not at all apt to happen? If there is only a “form of godliness that denies the power thereof,” are not God’s people told to “turn away” from such (2 Tim 3:5). Jesus did not remain where truth was not received (Matt 16:4; 21:15-17; Mk 12:13-14), nor did Paul and those with him (Acts 13:46,51; 18:6). In fact, since Jesus has been exalted into heaven, we have no example of any lengthy period during which any man of God sought to teach or direct those lacking a love for the truth. When stubborn unbelief rears its head and refuses to leave, the time has come for the man of God to move on! I understand that patience is required, as well as discernment of the true situation. Also, judgments cannot be made upon the basis of human opinion or conjecture. But eventually, unbelief will have the truth withdrawn from it, and woe to the person who insists on remaining united with those who refuse to be united to Christ through their rejection of the truth!

              Thus, it makes perfect sense that Paul took the disciples and left the synagogue. Had there been a compelling interest in the truth of the Gospel, he would have rejoiced to stay. But such an environment was not present. In the interest of the disciples – who are the premier people before God – he moved to a place that was more conducive to collective teaching.

DAILY IN THE SCHOOL OF TYRANNUS

              “ . . . disputing daily in the school of one Tyrannus.” Other versions read, “reasoning daily,” ^NKJV “had discussions daily in the lecture hall of Tyrannus,” ^NIV “argued daily,” ^NRSV “argued daily in the hall of Tyrannus,” ^RSV “holding daily dialogues in Tyrannus's yeshivah,” ^CJB “conducting discussions every day,” ^CSB “discoursed with them daily in the school of a man named Tyrannus,” ^MRD “addressing them every day,” ^NET “held daily discussions,” ^NLT and “he spoke there everyday.” ^CEV

              The Greek word translated “school” is scolh/|/| (schol-aa). It is another word that is a transliteration, where the letters are converted to English letters, rather than using a fixed English word. The lexical meaning of the word is, “freedom from labor, leisure” – in this case, a place for learning, as compared with working, ^THAYER “strictly freedom from occupation; hence, a place where there is leisure for learning, school, lecture hall,” ^FRIBERG “lecture hall,” ^UBS “strictly freedom from occupation; hence, a place where there is leisure for learning school, lecture hall,” ^LOUW-NIDA and “that in which leisure is employed, esp. a learned discussion, lecture . . . a place for lectures, a school,” ^{LIDDELL-SCOTT}

              The Jewish Bible (CJB) refers to “Tyrannus's yeshivah.” By modern definition, a “yeshivah” is: “1 – A school for talmudic study. 2 – An Orthodox Jewish rabbinical seminary. 3 – A Jewish day school providing secular and religious education.” ^{MERRIAM-WEBSTER}

              There has been a lot of speculation concerning Tyrannus and the school, or lecture hall, associated with his name. However, the bottom line is that we do not know anything certain about him, either from an historical point of view of that of the Scriptures – which here is our fundamental interest.

              The point to be seen is that the preaching and teaching of Paul was set within a rational environment. It included thought, intelligent expression, discussion, and exposition. He did not operate in a atmosphere of entertainment or raw emotion. Chants, endless repetition, hype and other modes of mindless expression were foreign to everything we know of him. However, in our time, this is now a primary way of religious expression, and the more hype and emotion there is, the more people think the Lord is present. Ignorantly and without any Scriptural precedent or example, people speak of feeling the Lord’s presence. A kind of group hypnosis is taking place that is being credited to God and the moving of the Spirit.

              By way of comparison, we have in this text a sterling example of how the Gospel was spread. First, the disciples were removed from a contentious environment. Second, they were moved to a place in which discussion, debating, declaration, and reasoning could take place. Paul did not bring the disciples to a theater. He did not convene their gatherings in the marketplace, or a political arena. He gathered them in a place that was noted for learning and the weighing of ideas – in this case, inspired thoughts were revealed from heaven.

              This kind of environment, particular in matters pertaining to life and godliness, is exceedingly strange in our time. In our text, the subject matter was “things concerning the kingdom of God” (19:8). When was the last time any nominal Christian even heard of such a thing? What professed ministry for the youth, or anyone else, has ever come to town with such an agenda? Something has happened in our time that is not only unlike the record of Divine workings recorded in the book of Acts, it bears not even the slightest resemblance to it!

The Example of Jesus and His Disciples

              The manner of the kingdom is reflected in the ministry of Jesus to His disciples – particularly the twelve, whom He ordained to be “with Him” (Mk 3:14).

➪     Nine times it is written that Jesus “taught them” (Matt 5:2; 7:29; 13:54; Mk 1:22; 2:13; 4:2; 10:1; Lk 4:31; John 8:2). There are twelve direct references to Him “teaching” (Matt 4:23; 9:35; 21:23; 26:55; Mk 6:6; 11:49; Lk 5:17; 13:40,22; 21:37; 23:5).

➪     In addition to the above references, sixteen times it is written that Jesus “taught” (Mk 1:21,22; 9:31; 11:17; 12:35; Lk 4:15,31; 5:3; 6:6; 19:17; 20:1; John 6:59; 7:14; 8:2,20; 18:20).

➪     Twenty-three times it is written that Jesus “answered” someone while in dialog with them (Matt 12:39,48; 13:11,37; 15:3,13,24,26; 16:2; 19:4; 26:23; Mk 3:33; 6:37; 7:6; 9:12; 10:3; 14:20; Lk 8:21,50; 17:20; 19:40; 20:3; 23:3).

➪     Thirty-one times it is written that someone asked Jesus something (Matt 12:10; 17:10; 22:23,35; 27:11; Mk 4:10; 7:5,17; 9:11,28; 10:2,10,17; 12:18,28; 13:3; 14:61; 15:2,4; 7:36; 8:9,37; 11:37; 18:18; 20:21,27; 21:7; 22:64; 23:3; John 4:10; 9:2).

➪     The words, “Jesus said,” are recorded 129 times in the Gospels. “Jesus spoke” are recorded nine times. In the Gospels there are 318 references to “sayings.”

➪     The Gospels also contain thirty-seven references to preaching (“preach,”preached,” and “preaching).”

              In view of these rather cursory observations, it certainly should not surprise us that one of the three major gifts in the church is that of “teacher,” described as “third,” and only preceded by two other teaching ministries, “apostles and prophets” (1 Cor 12:28).

Paul Followed the Kingdom Manner

              In separating the disciples to a place conducive to reasoning and learning, Paul followed the Kingdom manner. If eternal life is knowing God, and Jesus Christ whom He has sent (John 17:3), and if Jesus has come and given us an understanding that we might know Him (1 John 5:20), then what can really be said about an approach to religion that leaves the people in a perpetual state of ignorance? If the gatherings of professed Christians, together with the literature they read, and the songs they sing, do not increasingly clarify the truth to their hearts, how can it be possible that Jesus is among them? With very few exceptions, did Jesus ever come to a city, town, or village, and never teach? He taught in the synagogues (Lk 4:15), in the Temple (Mk 12:35), in the wilderness (Mk 8:4-5), by the sea side (Mk 13:2), in the desert (Mk 6:31-34), and even while sitting on a well in Samaria (John 4:6-26). Why would anyone associate Jesus with activities that excluded teaching? What is there about Scripture or the revealed intent behind salvation that would lead a person to such an erroneous conclusion? It seems apparent to me that such notions have been birthed in Satan’s domain!

   FOR TWO YEARS THEY HEARD THE WORD OF THE LORD JESUS

              “ ¹⁰ And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.”

              Here is a text that cannot be comprehended by those attracted to brevity, and who are accustomed to brief periods of professed spiritual concentration. Over the years I have observed countless numbers of professed Christian works that were not sustained. Keep in mind that our text is speaking of something that took place every day: “reasoning daily in the school of Tyrannus.” ^NKJV Based on some Jewish tradition, the Amplified Bible reads, “holding daily discussions in the lecture room of Tyrannus reasoning from about ten o’clock until three.” One would be hard pressed to find professed Christians subjected to five hours of teaching and spiritual reasoning in an entire week. Even the Lord’s day, the accumulative time Christians spend together does not approximate five hours, and even then, their gatherings do not major on teaching. Well, in this text, we are being exposed to real spiritual life, the kind of appetite that it promotes, and the caliber of true spiritual leaders and learners.

THIS CONTINUED BY THE SPACE OF TWO YEARS

              “And this continued by the space of two years . . . ” Other versions read, “this continued for two years,” ^NKJV “this took place for two years,” ^NASB “this went on for two years,” ^NIV “this was done by the space of two years,” ^GENEVA and “this happened for two years.” ^YLT

              The activity termed “this” refers to the daily reasoning in the school of Tyrannus. I can only conceive of the Sabbath day being the exception to the “daily” activity – and even then, that was what took place in the synagogues. This being the case, we have daily sessions, each one lasting around five hours, for at least seven-hundred and twenty-eight days (5 hrs X 7 X 104)! That would be a total of three thousand, six hundred, and forty hours!

              Let’s put this matter in the context of our times. It is commonly said that the average sermon is 20-25 minutes long. Let us be charitable, and say thirty minutes, although there are not many popular sermons that are that long. The nominal Christian hears one of these a week. Using that average, the time Paul continued this daily activity would amount to 7,280 sermons. For those exposed to a single sermon a week, that would account for one hundred and forty years. For those bold souls who hear one thirty minute sermon, and attend one 45 minute class a week, it would translate into 2,912 Sundays, or fifty-six years.

              Of course, the gatherings no doubt grew, as will be evident by the remainder of this text, so that everyone was not there all of the time. But many from Ephesus were probably there daily. At any rate, we are being exposed to what really does happen when people receive the love of the truth and desire “the sincere milk of the Word” (1 Pet 2:2). Where there is little or no spiritual appetite, how can the presence of life from God be confirmed – either on an individual or group level. Mind you, I am not saying this to judge people – only to say that a lack of spiritual appetite throws one’s profession into the arena of question. God is the One who will ultimately pronounce the verdict. However, when He does, it will not be in accordance with one’s profession, but with the reality of the case.

              Our own assembly has frequently been charged with being too lengthy. What would such poor souls say of daily gathering that were held for five consecutive hours, involving extensive in-depth teaching, discussion, and meaningful dialog?

              As if this were not enough, is there anyone who imagines that Paul delivered the same discourse every day, or led a discussion of the same subject. Can any person of sound mind read the Gospel’s and conceive of a Jesus that repeatedly taught the same thing? Is there any Epistle that contains intellectual repetition? Where have the notions arisen that suppose the things of God can be discerned by a momentary and unsustained exposure to them? I think I know their source, and it is not from heaven!

ALL THEY THAT DWELT IN ASIA

              “ . . . so that all they which dwelt in Asia heard. . . both Jews and Greeks.” Other versions read, “all who lived in Asia . . . both Jews and Greeks,” ^NASB “all the Jews and the Greeks who lived in the province of Asia . . . both Jews and Greeks,” ^NIV “all the residents of Asia, both Jews and Greeks,” ^NRSV “all who were living in Asia . . . Greeks as well as Jews,” ^BBE “who resided in [Proconsular] Asia, both Jews and Gentiles,” ^MRD “all the inhabitants of the province of Asia heard the word of the Lord, Jews and Greeks alike,” ^NAB and “people throughout the province of Asia-- both Jews and Greeks.” ^NLT

              What is called “Asia” in Scripture came to be known as Asia Minor. The land mass covered was over 1,800 miles from east to west, and about 700 miles from north to south. That is approximately two-and-one half times the width of the State of Texas. The Asia of the New Testament Scriptures was about 1,260,000 square miles. Texas has 266,853 square miles.

              The Britannica Encyclopedia says of the region, “Asia was a peaceful province and was under senatorial jurisdiction, governed from Ephesus by a proconsul of consular rank (under the republic the governor had usually been a former praetor). The provincial assembly, called the koinon of Asia, to which the cities sent representatives, met annually in different cities, chose the officials known as Asiarchs, passed resolutions, made appeals, and sent deputations on provincial matters.

                  The great cities of Asia were leading educational and cultural centres in the Eastern Roman Empire. Important Christian communities and bishoprics grew up within the province, as did important heresies, such as Montanism. ^{BRITANNICA 2008, ANCIENT ROMAN PROVINCE OF ASIA}

              Now, our text says that “all they which dwelt in Asia heard . . . both Jews and Greeks.” This took place while Paul was reasoning and teaching every day in Ephesus. This rapid and thorough spread of the word was not due to the evangelistic travels of Paul! In the most favorable stance, representatives from Asia had to make a trip to the capital city of Ephesus and be exposed to what he was saying. They had to come to him. He did not go to them. Further, it could not be that in his previous trips people from Asia had been exposed to his preaching, for he had been “forbidden of the Holy Ghost to preach the word in Asia” (Acts 16:6). Some kind of Asian migration took place during those two years that was of an epochal nature.

              This should not surprise us, for the Queen of Sheba came from afar to hear the wisdom of Solomon (1 Kgs 10:1-13; Matt 12:42). When John the Baptist came preaching, the people came to him (Matt 3:5). When Jesus preached in Galilee multitudes came from Decapolis, and beyond Jordan, the border of the promised land (Matt 4:25). His fame spread to Syria, and they brought the sick to Him (Matt 4:24). There are also other occasions when someone was “brought” to Jesus, the people bringing the needy where Jesus was ministering (Matt 9:2,32). In fact, as with John the Baptist, the people who wanted to hear Jesus had to go where He was. There were times when Jesus went out of His way to minister to a single individual (Lk 7:7-17; Matt 15:21-29; Mk 5:1-21). However, this was not His normal manner. With these exceptions, people generally had to go to Him to obtain the blessing. In fact He urged the multitudes to do precisely that: “Come unto Me” (Matt 11:29).

              Following the martyrdom of Stephen, when the believers were scattered in persecution the believers in Jerusalem were dispersed, except for the apostles (Acts 8:1). They remained in Jerusalem to establish the disciples, and as a point of contact for questions that arose (Acts 8:14,25; 15:2). As the Gospel began to spread throughout the world, the synagogues became primary places that were visited – places where even Gentiles who were seeking the Lord gravitated (Acts 6:9; 9:20; 13:5,14-15,42; 14:1; 15:21; 17:1,10,17; 18:4,19,26; 19:8).

              In his letter to the Corinthians, Paul postulated someone unlearned or an unbeliever – we presume an inquiring one – who came in among believers when they were gathered together in one place (1 Cor 14:23-25).

              Now, in our text, Paul moves to a specific location that became a sort of base for his daily reasoning and teaching. In this case, there was no need to launch a missionary effort to penetrate other regions, even though, under the administration of the Holy Spirit, special initiatives were directed (Acts 13:2). This holy methodology was successful because something of substance was being taught. A vast region was finally permeated with the Gospel because representatives from that region, like the Queen of Sheba either went to inquire of Paul, or were providentially directed to him during some trip to Ephesus – like the Jew from around the world were directed to Peter and the apostles on the day of Pentecost.

What This Means

              Among other things, this indicates that Paul was not delivering a provincial message, or one tailored only for the community in which he was located. What do you suppose inquiring brethren from some foreign country would hear were they to enter the average Christian assembly in our own town –or any city in our country. On any given Lord’s day they might hear anything from a political speech to teaching on the family, or how to be successful, or how to think positively. At any rate, it would not be a message that could easily transport to any region of the world – which would mean it was not Gospel, which is intended for all the world. However, should a person come from any section of Asia to the school of Tyrannus and hear the reasoning of Paul, it would be eternally profitable. That also means God would bless what was said, and it would work mightily through those who took it back to their homeland.

Seeking After the Truth

              As is confirmed in this text, one of the first proofs of sincerity and a spiritually inquiring mind is taking advantage of the opportunity to hear truth. If Jesus was in the city, it was on the part of wisdom to see to it that you heard Him. If it was known that Paul and Barnabas were going to be in the synagogue of Antioch on the next Sabbath, truly seeking people would be there (Acts 13:42). Throughout my life I have made it practice to take every possible advantage of hearing a man of God who was noted for declaring spiritually insightful and pertinent things. The tragedy of the whole circumstance is that such men are exceedingly rare. Mediocrity presently reigns in the professing church. In my judgment, this is why Christianity it not spreading in the nations formerly known for being Christian. When the message is, at the very best, weak, the blessing of God will not be upon it.

THE WORD OF THE LORD JESUS

               “ . . . the word of the Lord Jesus, both Jews and Greeks.” Other versions read, “the word of the Lord,” ^NASB “the message about the Lord,” ^CJB and “the Word of the Lord [concerning the attainment through Christ of eternal salvation in the kingdom of God].” ^AMPLIFIED

              The term “word” is translated from the Greek word lo,gon, which has the following lexical meaning: “things which are put together in thought, as of those which, having been thought I. e. gathered together in the mind, are expressed in words . . . a word which, uttered by the living voice, embodies a conception or idea,” ^THAYER In the Greek language, and as used here, synonyms are prophecy, command, report, message, teaching, declaration, statement, and discourse. Synonyms of the English term are announcement, declaration, and pronouncement.” ^{MERRIAM-WEBSTER}

              In our time there are vast bodies of Christendom that do not have a valid message, announcement, or declaration. A valid message is not one that centers in humanity, or the circumstances of men. It is not the announcement of what men could be, or even what they ought to be. Such words are often necessary, but they are never the core of what is to be made known. From the true perspective, a “word” that states you can live a happy life, of can have a successful marriage, or can have all of your troubles removed, is really no word at all. It is true there is a place for directing people into more proper and beneficial ways of living – but that is only after the real message has been declared AND received.

              Our text specifies the kind of word that was made known throughout all Asia: “the word of the Lord Jesus.” Modern translations leave out the word “Jesus,” but they have certainly not done the readers a favor by doing so. Jesus IS the subject of the word delivered, for God has no word to speak to men today that does not relate directly to, and is spoken by, the Lord Jesus Christ. As it is written, “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by His Son, whom He hath appointed heir of all things, by whom also He made the worlds” (Heb 1:1-2).

              “The word of the Lord Jesus” is a message that centers in Jesus Christ. It declares who He is, why He came, what He did, and what He is doing. It affirms His reign or Sovereignty, and declares His objectives. It announces His victories, accomplishments, present activities, and what He will do. It affirms what He did among men, what He did to Satan, and what He is doing for men. It announces His relationship to God the Father, why that relationship exists, and what is being accomplished by it.

My Own Experience

              Beginning with my personal commitment to Christ and spiritual consistency, I spent a significant time among Christian preachers and teachers. From sixteen years old until this day (58 years) this has been my preferred environment. I made it a point to hear what I considered to be insightful preachers and teachers. I subjected myself to the literature recommended by these men. I spent my quality time with the people of God and in activities I felt would advance my faith and knowledge of God. Of course, I was acquainted with many aspects of the truth, and experienced some measure of spiritual growth, for which I am thankful. No one who knew me thought I was not serious about the Lord or was not wholly devoted to what I conceived to be His will.

              Yet, it was not until I was in my mid-twenties that it began to register upon my spirit that I was really not focused upon the Lord Himself. As I approached the later twenties, I sensed that I had really not been preaching or teaching about God Himself – His purpose, objectives, His character, and His will. I was convinced that after all of my study, and all of the things I had heard, that I actually knew very little about the Lord Jesus Christ, what He had accomplished, and what He was doing now. At this point, I turned to my father, whom I had discerned while yet young was quite different from the supposedly religious elite among whom I had walked, and by whom I had been taught. He always emphasized faith, the knowledge of God, and the purpose of God. For the next forty years we labored together. At the first, there was a sense in which we could only fellowship extensively with each other, with a few scattered souls to which we had rare access. However, slowly but surely, we were part of a growing nucleus of kindred spirits. Within that context, spiritual understanding increased on a daily basis, and I began to see that like David, my feet had been set in a “large room” (Psa 31:8). To this very day, this glorious expansion in perception has not ceased. Rarely do I have a day when some new vista of truth is not uncovered to me – something that was under my nose all the time.

              My point is that the environment in which I had chosen to dwell was actually a spiritual inhibition. I had to leave it before I could advance further in the faith. This did not involve the condemnation of anyone, for that is not my prerogative. However, it did involve the assessment and discernment of faith, and the resolve to continue to pursue the Lord at any cost. The church is intended to provide an environment in which the saints may grow up into Christ in all things. It makes no difference if they are meeting in the school of Tyrannus (Acts 19:9), the apparently larger surrounding of the Corinthian assembly (1 Cor 11:20; 14:23), or the home of Aquila and Priscilla (Rom 16:3-5). When environs of this sort are found, God will see to it that increase takes place. The report of faith and love will go out, and inquiring souls will in some way gravitate to those surroundings.

              Our text is a sterling example of the effectiveness of spiritual insight and focus coupled with godly wisdom. One environment had to be forsaken in favor of another. When this took place, something happened that could not possibly have been realized in a purely institutionalized setting. Within two years, without any revealed outreach-plan, all of Asia heard the proclamation or message of Jesus!

   GOD WROUGHT SPECIAL MIRACLES BY THE HANDS OF PAUL

              “ ¹¹ And God wrought special miracles by the hands of Paul.”

              Once again, the environment was everything! For example, it is said of Jesus’ ministry in “His own country . . . “And He could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them” (Mark 6:5). Matthew says of the occasion, “And He did not many mighty works there because of their unbelief” (Matt 13:58). This was not the case in our text. Rather, extraordinary things took place.

SPECIAL MIRACLES

              “And God wrought special miracles . . . ” Other versions read, “unusual miracles,” ^NKJV “extraordinary miracles,” ^NASB “no ordinary miracles,” ^DARBY “no small miracles,” ^GENEVA “very great miracles,” ^MRD “remarkable . . . miracles,” ^NJB “mighty works also – not common,” ^YLT “very unusual miracles,” ^IE “most unusual demonstrations of power,” ^PHILLIPS and “unusual and extraordinary miracles.” ^AMPLIFIED

              Rendered literally, the phrase “special miracles” is “not the casual or ordinary kind.” ^INTERLINEAR Robertson provides the following explanation: “Powers not the ones that happen by chance, not the ordinary ones.” ^{ROBERTSON’S WORD PICTURES} Vine’s Greek Dictionary says of this word, “not common or ordinary.”

              This is not a comparison of the works of God with the works of men. From that vantage point, all of God’s works are extraordinary, for none of them can be done by men. Here the idea is that these were miracles that God did not ordinarily do through anyone. They were not the way that He commonly worked through His people.

The Context of the Events

              The context of this phenomenal outbreak of miracles was not a special healing service! Rather, it was daily sessions in which reasoning and teaching took place. A certain spiritual environment existed in the school of Tyrannus that solicited, as it were, the attention of heaven. Things that did not ordinarily occur began to take place – “special miracles.”

The Attempt to Make the Extraordinary Ordinary

              There appears to be a tendency in religious flesh to make the extraordinary ordinary. It has become common in some circles to talk about “your miracle,” and to speak as though the environment of faith is always bathed in the miraculous. But this is not at all the case, and it is wrong to lead people to believe that it is.

              The very man of whom we are reading wrote of times when he did not experience extraordinary Divine intervention: “Are they ministers of Christ? (I speak as a fool) I am more; in labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness” (2 Cor 11:23-27). Again he wrote, “For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life” (2 Cor 1:8). All of this occurred WHILE he was doing the will of the Lord. They also took place while his word was not as successful as it was in Ephesus.

              In the above trials the point was getting through them, not avoiding them. It was living by faith in the trial instead of being delivered from the trial. In their own measure, every believer experiences such things, when it appears as though the extraordinary is not happening at all. Yet, behind the scenes, the Lord is sustaining the soul, nourishing the believer, managing their temptations, and refusing to allow Satan to test them beyond their capacity.

              There are times, however, like our text, when the arm of the Lord moves in an extraordinary manner. In my judgment, these are occasioned by the insightful, and corresponding extraordinary, exposition of the truth of God. This is also accompanied by a unusual and favorable response to that truth. Jesus indicated that a “wicked and adulterous generation” was wasting their time seeking any sign, to say nothing of a special one (Matt 12:39). The only sign He gave such a generation was His resurrection from the dead, which no mortal being saw. It was an unseen sign, with only the evidence of a living Jesus being proof that He was risen – and even that was seen only by witnesses chosen by God, and there was not a person among them who was not already a disciple of Jesus (Acts 10:40-41; 1 Cor 15:4-8). 

THE HANDS OF PAUL

              “ . . . by the hands of Paul.” Other versions read, “through Paul.” ^NIV “By Paul’s hands,” ^CSB “gave Paul the power,” ^NLT “using Paul to perform,” ^IE “through Paul’s instrumentality.” ^WEYMOUTH

              The phrase “by the hands of” equates to through the instrumentality of. It is not the same as the laying on of hands, for these miracles were not wrought by a direct confrontation of Paul. When it comes to the work of God, the Head of the body works through the body – through those members who have a secure and stable connection with Him. Colossians refers to this as the members who are “holding the Head,” (Col 2:19), from which nourishment is “ministered.” This Divine arrangement eliminates casual and disinterested disciples from involvement in the work of the Lord. There are holy activities in which those who are not wholly devoted to the Lord cannot participate. Thus, Paul is affirmed to be the appointed instrument through whom the Lord wrought “special miracles.”

              Even with these considerations, there is no guarantee that faithful disciples will be able to work miracles. John the Baptist, for example, who towered above all other men prior to Christ (Matt 11:11), “did no miracle” (John 10:41). As already pointed out, there are also cities and regions in which “special miracles” cannot be done because of the environment (Mk 13:58). The word “special” means precisely that – “special.” This is something strictly controlled by the Lord Jesus. The government or will of men cannot bring such things into the world. We are to be occupied with other things: like seeking “first the Kingdom of God and His righteousness” (Matt 6:33). That focus will shape how we think, how we speak, how we work, and how we function within the body of Christ.

   FROM HIS BODY WERE BROUGHT HANDKERCHIEFS OR APRONS

              “ ¹² So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.”

              What we are reading is a report of what the God did: “And God wrought special miracles by the hands of Paul.” It involves His ways which are “past finding out” (Job 9:10; Rom 11:33). This is part of His way that is “in the sea,” and His path that is in “great waters” (Psa 77:19). This is something men cannot make happen, although there are some who make a valiant attempt to do so. They anoint cloths, pray over them, and send them hundreds of thousands of people. But the testimonies of anything actually being accomplished are extremely rare, and some of them are even questionable. This is not the kind of thing we are reading about. Paul is not said to have prayed over these articles, or anointed them with oil, or laid them before the Lord for special power. The report is strait forward, and is to be received precisely as it is written. Remember, this was something “special.”

HANKERCHIEFSAND APRONS

              “So that from his body were brought unto the sick handkerchiefs or aprons . . .” Other versions read, “handkerchiefs and aprons that had touched him,” ^NIV “that had touched his skin,” ^NRSV “were carried away from his body,” ^RSV “bits of linen and clothing from his body,” ^BBE “napkins and aprons were brought from his body,” ^DARBY “face cloths or work aprons,” ^CSB “the clothes on his body, napkins and rags,” ^MRD “handkerchiefs or parts of his clothing,” ^LIVING “towels or aprons . . . which Paul had handled,” ^WEYMOUTH and “handkerchiefs or small-clothes which had been in contact with his body.” ^AMPLIFIED

              The lexical meaning of “handkerchief” is “a cloth for wiping perspiration from the face and for cleaning the nose,” ^THAYER “face cloth,” ^FRIBERG and “small piece of cloth used as a towel, napkin, or face cloth - 'towel, napkin, handkerchief, face cloth.” ^LOUW-NIDA These were not tiny sanitized cloths cut from a large bolt of material. They were pieces of material that Paul had used – probably to cleanse and dry his face. They were apparently not sent out to individuals, but were taken from Paul, perhaps involving several different people.

              The meaning of “aprons” is “a narrow apron, or linen covering, which workman and servants were accustomed to wear,” ^THAYER and “a linen covering used by workers and servants to cover the front of the body to protect clothing.” ^FRIBERG Again, these were not made especially to be a media through which miracles were wrought. There is no indication that they were put into a big pile and prayed over, or anointed with oil. These were everyday articles that were used in the workshop – perhaps on occasions when Paul made tents. They were things that had touched Paul’s body in the daily course of his life.

              You can judge for yourself whether it is intelligent to suppose that there were hundreds of these handkerchiefs and aprons. The wording of the text (“from his body were brought unto the sick handkerchiefs and aprons”) it appears that certain people had charge of these articles, and that they were relatively few in number. The text does not say they laid the cloths on the sick people, although I suppose that is possible.

              Let it be clear that this is not a statement of apostolic doctrine, although certain within the Christian community have done their best to make it so. This is a report of something “special” – something that God “wrought,” or caused to happen. Those who insist on standardizing reports, making binding precedents of them, have seriously erred – and that is the most gentle way to say it.

              These unusual works are similar to the report of Peter. It is recorded that the people brought sick people into the streets of Jerusalem, laying them on beds and couches, ‘”that at least the shadow of Peter passing by might overshadow some of them” (Acts 5:15). I have never yet heard of those who make a practice of sending out prayer miracle-working prayer cloths capitalizing on their shadow. The occasion reported in the fifth chapter of Acts also took place during a remarkable outbreak of preaching and believing. The believers were “all together with one accord,” no one who lacked faith dared to join themselves to them, “multitudes both of men and women” were being “added to the Lord” (Acts 5:13-14). That is precisely the context of our text!

DISEASES DEPARTED

              “ . . . and the diseases departed from them . . .” Other versions read, “diseases left them,” ^NKJV “their illnesses were cured,” ^NIV “their diseases went away from them,” ^BBE “they would recover from their ailments,” ^CJB “their sicknesses would be cured,” ^GWN “they were healed of their diseases,” ^NLT and “they were healed.” ^LIVING

              I continue to be chagrined by the liberty that some feigned translators take with the text of scripture. I cannot conceive of the Holy Spirit of God inspiring loose language lacking the precision that characterizes the Godhead. The text states that the diseases “departed.” This word is translated from the Greek word avpalla,ssesqai. The meaning of this word is “to remove . . . to be removed, to depart,” ^THAYER “set free, release . . . go away.” ^FRIBERG The thing to which this word is applied is not the diseased people, but the “diseases” themselves. This is why “healed” or “freed” is not proper. Those words apply to the people, not the disease. The text means precisely what it says. The diseases left the people, doing so because of the handkerchiefs and aprons that were “brought” to the sick.

              The text suggests those with disease did not merely have an infection, or some fleshly debility. They were under the control of something – in this case, “diseases.” I am not prepared to say that all sickness of this order. Timothy, for example, had some reoccurring infirmities or illnesses that Paul said could be addressed by using a “little wine” (1 Tim 5:23). Paul had “infirmities” – also translated sickness and weakness – with which he was willing to live. They became the portal through which Divine power was given to him – and he know it (2 Cor 12:5-10). The person who can distinguish such things is blessed indeed.

              This record is similar to the report of Jesus healing Peter’s mother-in-law. She was sick with a severe fever when Jesus confronted her. Jesus came and “took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them” (Mark 1:31).

EVIL SPIRITS WENT OUT

              “ . . . and the evil spirits went out of them.” Other versions read “came out of them,” ^CSB “wicked spirits went out of them,” ^DARBY “wicked spirits,” ^DOUAY “demons also went out,” ^MRD “evil spirits left them,” ^NIB “evil spirits were expelled,” ^NLT “went forth from them,” ^YLT and “demons within them came out.” ^LIVING

              Scripture often equates demons with “evil spirits.”

              Evil spirits, or demons, have power to bind people with certain infirmities. Some of them that are specified include the following.

➪     Caused a man to be out of his mind, cut himself, and be strong enough to break chains. A legion of demons possessed this man, which were at least 2,000 in number, and possibly more. Matthew says there were two men, while Mark focuses on only one of them (Mk 5:2-20; Matt 8:28-34).

➪     Caused a man to be dumb, unable to speak (Matt 9:32-33).

➪     Caused a man to be blind and dumb (Matt 12:22).

➪     Caused a young girl to be “vexed,” also causing her to be “unclean” in some unspecified way (Matt 15:22-29).

➪     Caused a young boy to be lunatic, throwing him into seizures in which he foamed at the mouth and wallowed on the ground. Also compelled the boy to jump into fire and water, though unable to take his young life. Even when his father was bringing him to Jesus, this spirit threw the boy on the ground, throwing him into a convulsion (Matt17:14-18; Mk 9:17-27; Lk 9:37-42).

➪     Caused a man in a synagogue to be unclean in an unspecified way. Before coming out, the spirit shrieked out and threw the man to the man down in the presence of the people (Mk 1:23-26; Lk 4:33-35).

➪     Jesus cast seven demons out of Mary Magdalene. The effect they had upon her is not made known (Mk 16:9; Lk 8:2-3).

➪     A “spirit of infirmity” caused a woman to be bowed over, unable to straighten herself, for a period of eighteen years (Lk 13:11-13).

              In the matter demons or evil spirits, men, of themselves, are impotent. However, in the Kingdom of God, such power and spiritual aptitude can be given to men that a cloth with which they wiped their sweated brow can cause an evil spirit to loose his hold oppressed souls. In such a case the powers of darkness are not only held at bay, they are forced to let go of those whom they possessed.

              Keep in mind that this power was given to a single man. He did not have to go to the oppressed. Someone else could take cloth that had touched his body, and invade the citadels of dark power, so that a vast region – Asia Minor – could be blessed.

              Who is able to estimate what a single person can experience from God when wholly given to Him? And what is the potential of a vast number of disciples who could everything but loss for Christ Jesus? Let every soul declare war on mediocrity and distraction, giving themselves wholly to the Lord. Pondering on these arresting thoughts will bless your soul, challenging your mind, warming your heart, and opening new vistas of possibility.

   CONCLUSION

              Once again, I want to emphasize that we are not reading the record of an institution. This is not about institutional growth, the mere amassing of numbers, or the living out of a human methodology. This is the inspired record of Jesus building His church. It is the account of the advancement and maturity of spiritual life, pressing toward the mark, and fighting the good fight of faith. It testifies of obstacles being overcome, counting everything loss for Christ, and increasing in the knowledge of God. Blessed is the person who sees these things and determines to participate in them. Such souls will realize unparalleled joy and satisfaction.