A BRIEF SUMMARY OF THE TEXTThe stage is being set for the final phase of Paul’s ministry. The hardness of certain Jews will be confirmed. Assurance will also be ministered to Paul through the ordeal that follows. It must be seen that the rejection of Christ awakens animosity and depraved ways of reasoning that cannot be thoroughly explained or controlled by men. If the sin of which the Holy Spirit convicts men is not believing on Christ (John 16:9), then it should not surprise us that Satan is especially active in such a transgression. Men are deprived of true wisdom and sanity when they reject the Lord’s Christ, becoming like brute beasts. However, even though this is true, the Lord is still “over all,” and will manage the anger of men so that it does not interfere with His determinations. This is taught in Scripture, as well as demonstrated in the lives of His servants. As we go through this incident these things will become more and more apparent to the sensitive heart, contributing to confidence and a strong hope. What God does perfectly agrees with what He says.

THE ACTS OF GOD

              The “acts” of God are the outward manifestation of His will. They also reflect His determinations, and the total inability of man to interfere with them. The Psalmist highlighted this when he wrote, “He made known His ways unto Moses, His acts unto the children of Israel” (Psa 103:7). Those “acts” were in perfect concert with God’s “ways,” which He “made known” to Moses, even though the Israelites failed to correlate them in their thinking. For example, God revealed Himself to Moses as “merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation” (Ex 34:6-7). This perfectly agrees with the way in which He made known His acts to Israel.

MERCIFUL AND GRACIOUS AND ABUNDANT IN GOODNESS AND TRUTH.

➪     Delivering Israel from Egypt (Ex 12:27; Psa 78:42; 107:6).

➪     Bringing them through the Red Sea on dry ground (Ex 14:22; Psa 106:9; 136:13).

➪     Destroying Pharaoh and his armies before their faces (Ex 14:30–31).

➪     Giving them daily manna (Ex 16:35)..

➪     Providing them with water like a river out of a rock (Ex 17:6; Num 20:8-11; Psa 78:16).

➪     Protecting them through their journey through the wilderness (Deut 8:15; Psa 136:16).

➪     Mandating that their clothes and shoes did not wear out (Deut 8:4).

➪     Making them superior to enemies that were greater than they (Num 14:9; Deut 4:38; 7:1).

➪     Giving them an oasis in the desert (Ex 15:27).

KEEPING MERCY FOR THOUSANDS, FORGIVING INIQUITY AND TRANSGRESSION AND SIN

➪     At the prayer of Moses, stopped the fire He sent from consuming all of the people (Num 11:2).

➪     Not utterly destroying the Israelites when they murmured, providing a remedy (Num 21:7-9).

➪     Pardoning them when they did not deserve it (Num 14:20).

➪     Forgiving their iniquity and not destroying them (Psa 78:38).

➪     Redeeming and leading them, although they were unworthy (Ex 15:13).

➪     Giving the promised land to the survivors of the desert.

BY NO MEANS CLEARING THE GUILTY, VISITING THE INIQUITY OF THE FATHERS UPON THE CHILDREN

➪     Destroying Korah and his rebels, with their families (Num 16:27-35).

➪     In a single plague, owing to the obstinance of Israel, destroyed 14,100 (Num 16:49).

➪     Sent poisonous snakes among the people when they spoke against God and Moses (Num 21:5-6).

➪     Because of the mingling with the Moabites, God sent a plague upon Israel that killed 24,000 (Num 25:9).

➪     When the people complained, He sent a fire that consumed those dwelling in the uttermost part of the camp (Num 11:1-2).

➪     Pledged to blot out the remembrance of the Amalekites (Deut 25:19).

➪     To their tenth generation, forbade an Ammonite or a Moabite to enter into the congregation of the Lord (Deut 23:3).

OBSERVATIONS

              No person who perceives the harmony between God’s ways and acts will ever ask, “Why did the Lord do . . . ?” Israel asked, “Why came we forth out of Egypt?” (Num 11:20). “Why have ye brought the congregation of the Lord into this wilderness?” (Num 20:4). A hard heart and a stiff neck are disabling, rendering the person possessing them incapable of seeing the glorious harmony between the ways of God and His acts. This is compounded when one realizes that there is a very real sense in which “all things are of God” (2 Cor 5:18). Again, it is written, “For of Him, and through Him, and to Him, are all things: to whom be glory for ever. Amen” (Rom 11:36). Not only does every good and perfect gift come down from Him (James 1:17), but even calamity, for He brings prosperity and creates disaster ^NIV (Isa 45:7).

       The various attributes of God working together is seen in a most unusual way in the case of Jonah.

➪     God sent a prophet to declare His judgment (Jonah 1:2).

➪     He sent out a great wind and a mighty tempest in the sea (Jonah 1:4).

➪     He prepared a great fish to swallow Jonah (Jonah 1:17).

➪     He spoke to the fish to vomit Jonah out on dry land (Jonah 2:10).

➪     He prepared a gourd to bring relief to Jonah (Jonah 4:2).

➪     He prepared a worm to cause the gourd to wither (Jonah 4:6).

➪     He rebuked the prophet for his lack of understanding (Jonah 4:10-11).

➪     He spared Nineveh, their children, and their cattle when the people repented (Jonah 11).

              There you have the same God, working within the same purpose, calling a prophet, judging a prophet, delivering a prophet, comforting a prophet, rebuking a prophet, and challenging a prophet concerning the Divine character. It would be entirely out of order to question why the Lord sent a vicious storm, or caused Jonah to pass through the ordeal of spending three days and three nights in the belly of a great fish, or caused a comforting gourd to die. It would be just as reasonable to ask why He spared Jonah delivered him, and gave power to his words. It is still entirely out of order to question God. That is why Paul did not raise such questions to the Lord.

              The salvation of God is the pinnacle of demonstration of the ways and acts of the Lord being harmonious. Prophesying of this harmony the Psalmist spoke of the attributes of God being brought together in Christ Jesus. “Surely His salvation is nigh them that fear Him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven?” (Psa 85:9-11).

              These days, there is not enough being said about the ways of the Lord. However, those ways are seen throughout the inspired record of Luke, and it is on the part of wisdom to be diligent to perceive those ways and conform our lives to them.

   INTENTIONS AND DIVINE CONTROL

              “ ^21:31 ”And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar.”

              It is well to remember that we are not reading about domestic, social, or political disturbance. This tumult is within the realm of religion. Those involved are serious in their contentions, thinking that they are doing what is right before God – in this case, “the God of Abraham, Isaac, and Jacob.” The aggressors are intent on subduing what they perceive as a threat against truth. The victim of the aggression is being persecuted for his proclamation of the truth of God. Even though oppressors have affirmed that Paul has spoken against them, their temple, and their Law, this is not true. It is the result of their hard hearts and blindness. The aggressiveness of Paul is found in his preaching and teaching of the Lord Jesus Christ. The contentiousness of the Asian Jews is owing to their embrace of a traditional view of the Law, and their misapprehension of the purpose of that Law.

              While I do not wish to dwell upon this, I do want to briefly draw your attention to the near-total absence of this kind of religious persuasion in our day. There is staggering amount of religious apathy in our time, which has made it easy for unbelievers to spout their tainted opinions and market their views. But a firm commitment to the truth is not at all common. However, should the time come when the fervency of the early church once again surfaces, the kind of opposition that is chronicled in this text will no doubt rise again. Should this actually come to pass, the faithful will experience the Divine aid that was made known in Paul.

THEY WENT ABOUT TO KILL HIM

              ”And as they went about to kill him . . .” Other versions read, “they were seeking to kill him,” ^NKJV “they were trying to kill him,” ^NIV and “attempting to put him to death.” ^BBE

              The language confirms these Jews were zealous in their attempts, being creative as well. Perceiving he was a threat to their entire way of life, they were seeking any means available to them to end the life of Paul. This is an example what Paul said was being “in perils by mine own countrymen” (1 Cor 11:26).

              The Psalmist succinctly stated this kind of intention, himself experiencing the very same kind of opposition.

➪     “With hypocritical mockers in feasts, they gnashed upon me with their teeth. Lord, how long wilt thou look on? rescue my soul from their destructions, my darling from the lions. I will give thee thanks in the great congregation: I will praise thee among much people” (Psa 35:16-18)

➪     “The wicked plotteth against the just, and gnasheth upon him with his teeth. The Lord shall laugh at him: for He seeth that his day is coming” (Psa 37:13).

➪     “The wicked watcheth the righteous, and seeketh to slay him” The LORD will not leave him in his hand, nor condemn him when he is judged” (Psa 37:33).

➪     “The wicked have laid a snare for me: yet I erred not from thy precepts” (Psa 119:110).

➪     “Our soul is escaped as a bird out of the snare of the fowlers: the snare is broken, and we are escaped. Our help is in the name of the LORD, who made heaven and earth” (Psa 124:7-8).

➪     “The proud have hid a snare for me, and cords; they have spread a net by the wayside; they have set gins for me. Selah. I said unto the LORD, Thou art my God: hear the voice of my supplications, O LORD. O GOD the Lord, the strength of my salvation, thou hast covered my head in the day of battle” (Psa 140:6-7).

➪     “When my spirit was overwhelmed within me, then thou knewest my path. In the way wherein I walked have they privily laid a snare for me. I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul. I cried unto thee, O LORD: I said, Thou art my refuge and my portion in the land of the living” (Psa 142:3-5).

              These are opposing thoughts put into the minds of men by the devil – fiery darts that have no known depth of depravity. Faith is fully able to overcome such thoughts, for it is the victory that overcomes the world (1 John 5:4). It can stop despair from taking over the heart, and cast down foreboding imaginations that debilitate and discourage. This is the doctrine of scripture. The book of Acts fleshes out that doctrine in a record of the behavior and responses of men and women of faith.

              There are several things to note of occasions such as the one in our text. These conditions are expressed in the psalmic expressions noted above.

➪     The plans of the wicked against the just caused no concern in heaven. They were the occasion of the laughter of derision.

➪     The righteous were unmoved by the threats, continuing to serve the Lord and maintain their faith in Him.

➪     The targets for oppression sought Divine aid.

➪     The wicked did not realize the fulfillment of their purposes.

➪     The deliverance of the righteous became the occasion for praise to God.

              All of this is accomplished within a very real context. Scripture defines that circumstance in various ways.

➪     God is the ultimate King. “For the LORD most high is terrible; He is a great King over all the earth” (Psa 47:2).

➪     God governs the nations. “For the kingdom is the LORD'S: and He is the Governor among the nations” (Psa 22:28).

➪     Everything is being worked for the good of God’[s people. “And we know that all things work together for good to them that love God, to them who are the called according to His purpose” (Rom 8:28).

➪     All things are ultimately traced to God. “For of Him, and through Him, and to Him, are all things: to whom be glory for ever. Amen” (Rom 11:36).

              We can read the book of Acts with an emphasis on the successes and woes of the people involved – the extremities of human experience. Or, by the grace of God, we can read with a mind to behold in its factual accounts the governorship and faithfulness of God, the superiority of faith, and the futility of unbelief. I recommend the latter.

TIDINGS CAME TO THE CHIEF CAPTAIN

              “ . . . tidings came unto the chief captain of the band . . .” Other versions read, “news came to the commander of the garrison,” ^NKJV “a report came to the commander of the Roman cohort,” ^NASB “news reached the commander of the Roman troops,” ^NIV “word came to the tribune of the cohort,” ^NRSV “tidings came to the chief captain of the band,” ^ASV “word reached the commander of the Roman battalion,” ^CJB “word went up to the commander of the regiment,” ^CSB and “the commandant of the regular Roman garrison.” ^AMPLIFIED

              The various translations refer to this military leader was “chief captain,” “commander,” “tribune,” and “commandant.” The military personal over which he had command are referred to as “band,” “garrison,” “Roman cohort,” “troops,” “Roman battalion,”“regiment,” and “the thousand-chief of the band.” ^INTERLINEAR

              The Greek words used have the following lexical meaning. “Chief captain” (cilia,rcw|): “chiliarch, commander of a thousand soldiers; in Roman military organization tribune, commander of a Roman cohort of about 600 soldiers; generally high-ranking officer, chief captain, equivalent to a major or colonel,” ^FRIBERG “tribune (a high ranking military officer generally in charge of 600-1000 men), officer, high ranking office,” ^UBS “tribune (a high ranking military officer generally in charge of 600-1000 men), officer, high ranking officer,” ^LOUW-NIDA “the commander of a thousand men, a chiliarch,” ^{LIDDELL-SCOTT} “captain over a thousand men,” ^LEH and “military tribune, commander of a cohort, about 600 men, roughly equivalent to major or colonel.” ^GINGRICH

              The Greek word translated “band” (spei,rhj) has the following lexical meaning: “the tenth part of a legion (I. e. about 600 men (I. e. legionaries), or if auxilialies either 500 or 1,000,” ^THAYER “cohort, battalion, a Roman military technical term for the tenth part of a legion, normally containing 600 troops,” ^FRIBERG “cohort (the tenth part of a Roman legion having about 600 men), band of soldiers,” ^UBS “a Roman military unit of about six hundred soldiers, though only a part of such a cohort was often referred to as a cohort - 'cohort, band of soldiers,’” ^LOUW-NIDA “a body of men-at-arms, the Roman manipulus,” ^{LIDDELL-SCOTT} “tactical unit, division,” ^LEH and “cohort (normally about 600 soldiers).” ^GINGRICH

              Those who imagine that the Greek is the exclusive means through which clarity of Scripture can be achieved ought to take note of the variance found in the differing Greek lexicons on this word.

              This captain is named in Acts 23:26 as “Claudius Lysias.” Most Bible and Greek scholars are of the opinion that, as a captain, he was over one thousand soldiers, whereas a centurion was over one hundred. I will proceed accepting this postulate, that this captain was over one thousand soldiers. Later we will find that these were also divided into groups, with leaders over each section.

              These soldiers were apparently stationed near the Temple to ensure the maintenance of order in the city. Remember, this was the feast of Pentecost, and the city was filled with Jews from around the world. The number was probably in the millions. James had told Paul that “thousands” of them were believers, which were no doubt the vast minority of the total number.

              It ought to be apparent that Paul had desired to be in Jerusalem during the feast of Pentecost because of this great number of Jews. He had begun his new life in Christ by testifying to the Jews (Acts 9:20,29), and a considerable amount of his ministry of several years doing the same (Acts 13:5-50; 14:1-4; 16:3; 17:1-4, 10-12,17; 18:4-5,19; 19:8-10).

              In nearly all of his ministry among his own people he faced severe opposition from unbelieving Jews – just as he is doing in our text. However, the Lord so worked in each situation that Paul was delivered, and enabled to continue his ministry until the time he would be called home. It is no different in this text. We are witnessing the Lord protected Paul until he could finish his testimony.

              This is how the Lord works, and the record of Him doing so is intended to buoy up the hearts of the saints, enabling them to have a strong faith and hope, and not to fear what men can do unto them. As it is written, “So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me” (Heb 13:6).

ALL JERUSALEM WAS IN AN UPROAR

              “ . . . that all Jerusalem was in an uproar.” Other versions read, “confusion,” ^NASB “out of control,” ^BBE “in turmoil,” ^CJB “”in a tumult,” ^CSB “rioting,” ^GWN “in a ferment,” ^WEYMOUTH “stirred up,” ^EMTV and “boiling over.” ^MESSAGE The lexical meaning of the word translated “uproar” is, “to disturb . . . to stir up to tumult or outbreak, to confound or bewilder,” ^THAYER “confuse, stir up, cause dismay,” ^FRIBERG “to cause consternation, to confound,” ^LOUW-NIDA and “to be thrown into confusion.” ^LEH

              Let it be clear that this was the report given to the captain. It represented what appeared to be the case, namely that things were out of control in Jerusalem. A situation was in place that had, men thought, spilled over the wall of control or restraint. However, this was not at all the case. God was not merely monitoring the situation, but was in full control of it.

              In fact, it is His control that caused the report to come to the captain. Speaking of this kind of control Solomon wrote, “Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter” (Eccl 10:20). Everything and everyone capable of delivering a message of any kind are in the army of the Lord. They are all His servants, whether they are aware of it or not. This is one of the many reasons why God is fully able to work everything together for the good of those who love Him, and are called according to His purpose (Rom 8:28). In fact, that is precisely what is happening in our text! Among a teeming multitude probably numbering in the millions, and in the midst of confusing uproar and a seemingly uncontrollable situation, an appropriate word is delivered to the captain of a large number of soldiers, whose job it is to keep order. How likely is it that something like that could take place randomly or by chance?

THINGS TO BE LEARNED FROM THIS EVENT

              Because the Word of God is living and powerful (Heb 4:12), it is an active teacher, always delivering things vital to spiritual life. Here are some things we can learn from this text.

➪     For the believer, no facet or life is out of control.

➪     God is working everything together for our good, causing all things to blend together to serve a gracious purpose.

➪     Tumult is not what it appears to be.

➪     Sometimes God allows things to seem like they are out of control, thereby testing our faith.

➪     God does not always use apparently miraculous means to bring an end to trouble.

➪     Divine control does not always appear to be control.

➪     God does not always appear to men to be King over all the earth.

➪     God does not always appear to be governing the affairs of men.

➪     Our enemies can seem to have control over us.

➪     Peace that keeps the heart and mind can be ministered in the presence of trouble.

➪     Government and military officials are at God’s disposal.

➪     God sometimes uses conventional means to control the situation.

              It is never vain to trust in, or live for, the Lord. One of the purposes of the assembly of the saints is the ministration of this knowledge. This is also something that is forfeited when unthinking Christians forsake the assembling of themselves together, “as the manner of some is” (Heb 10:25).

Defining Deliverance

              It seems to me that the clarification of deliverance, as it pertains to those living by faith, is necessary. Deliverance does not always mean exemption from some hardship or seeming dilemma. There are times when the believer is delivered IN the lion’s den before he is removed from it. Sitting in a den of lions while an angel shuts the mouths of those ravenous beasts is a deliverance (Dan 6:16-24). There is such a thing as being delivered IN a furnace of fire prior to being separated from it (Dan 3:17-26). A prophet, together with a widow and her son, can be delivered from the effects of a famine, even though they are right IN the middle of it (1 Kgs 17:13-16).

              Take Israel in Egypt as an example of the multifaceted nature of deliverance. While they were in Egypt, they were delivered from extinction, growing during a time of oppression (Ex 1:12). While they were in Egypt, they were delivered from the plagues that we sent upon Egypt (Ex 8:22; 9:26). In a single night, all of them were delivered from Egypt as they walked out, having spoiled the Egyptians who were anxious to see them go (Ex 12:31-36).

              Deliverance does not always have to do with being removed from adverse circumstances. Sometimes it is protection in the midst of adversity. The bottom line of deliverance is that Satan’s intentions are not realized, even if he has a grievous “thorn” with which to work (2 Cor 12:7-10).

              That is much like the experience of Paul during this time in Jerusalem. He was dragged from the Temple, beaten, and his life threatened. Yet, the enemy was foiled in their attempts, which were to kill him. God will use means to deliver His servant, so that his work may be completed, and his course run with patience to the appointed end.

              If we are to learn from this noble example, we must come to the point where we do not become disconcerted when we face hard times. Our aim must be to remain faithful, whether it is under oppression, or during times when we are given comfort, and freedom from trouble. Difficult experiences are tests, like the desert wandering was a test to Israel – a place where they were “proved” (Deut 8:2). However, in that desert Israel was taught what they could go through if God was with them (Deut 1:19). They learned by experience how the Lord carried the weak (Deut 1:31). They learned they could spend forty consecutive years in a desert without experiencing the lack of necessary things (Deut 2:7). Israel’s time in the desert was a part of their deliverance from Egypt – and those who depended on Him made it through, reaching the promised land, and taking possession of it.

              Joseph experienced a similar deliverance. He was delivered from the intention of his brothers (Gen 37:19-22). He was delivered from the intentions of Potiphars’s wife (Gen 39:9-16). He was also delivered from a lengthy stay in prison, in which he was delivered from further abuse (Gen 40:21-23; 41:14-44). The 105^th Psalm provides an overview of Joseph’s life, confirming that he was tested during severe trials, yet was kept alive and finally realized ultimate deliverance from all oppression. “Until the time that his word came: the word of the LORD tried him. The king sent and loosed him; even the ruler of the people, and let him go free. He made him lord of his house, and ruler of all his substance: To bind his princes at his pleasure; and teach his senators wisdom” (Psa 105:19-22). Joseph’s entire saga was under the Lord’s control, which fact was at last made clear.

              Let us now behold a similar working in the life of Paul. One who is “over all, God blessed forever” (Rom 9:5), has all resources at His disposal. He will cause things to turn out for the ultimate good of Paul.

   THE EARTH HELPED THE WOMAN

              “ ³²Who immediately took soldiers and centurions, and ran down unto them: and when they saw the chief captain and the soldiers, they left beating of Paul.”

              In a grand pictorial overview of the history of God’s people, John saw the magnitude of Satan’s attack against the people of God – especially the church. In a display of power that is transcendent any human aptitude, he assaulted the church. In apocalyptic language it is stated this way: “And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth” (Rev 12:15-16). The idea here is that the King of kings employed those of the earth – unlikely sources of help – to assist His people, so that the intentions of the devil could not be realized.

➪     When Joseph was in prison, the prison keeper favored him, giving him rule over the prisoners (Gen 39:21).

➪     Pharaoh exalted Joseph, making him the second in command over Egypt (Gen 45:8).

➪     Pharaoh assisted Jacob and the Israelites, giving them the land of Goshen, and favoring them (Gen 47:11).

➪     Pharaoh’s daughter rescued and raised the infant Moses to manhood (Ex 2:5-10).

➪     Nebuchadnezzar exalted Daniel, making him a great man and ruler over the province of Babylon (Dan 2:48).

➪     Nebuchadnezzar promoted Shadrach, Meshach, and Abednego in the province of Babylon (Dan 3:30).

➪     Belshazzar exalted Daniel, making him the third over the land (Dan 5:29).

➪     Darius made Daniel the first in rank of three presidents, preferring him above the others (Dan 6:31-3).

➪     Cyrus assisted in the building of the Temple (2 Chron 36:23; Ezra 6:3-12).

➪     Artaxerses assisted Nehemiah (Neh 2:4-9).

➪     Hiram assisted Solomon in the building of the Temple (I Kgs 5:1-10).

              That is the kind of thing that is reported in this case. All of this confirms the statement Solomon made concerning God and the kings of the earth: “The king's heart is in the hand of the LORD, as the rivers of water: He turneth it whithersoever He will” (Prov 21:1).

Helped by the Brethren

              There were also times when the brethren – the saints of God – assisted in the deliverance of Paul.

➪     In Damascus, when threatened by certain Jews who sought to kill him, “the disciples took him by night, and let him down by the wall in a basket” (Acts 9:25).

➪     In Lystra, after Paul had been stoned, “the disciples stood round about him, he rose up, and came into the city: and the next day he departed with Barnabas to Derbe” (Acts 14:20).

➪     In Thessalonica, when the Jews sought to do harm to them, “the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews” (Acts 17:10).

➪     In Ephesus, the disciples restrained him from going into the arena where a mob was waiting to harm him (Acts 19:30).

              This time, however, deliverance will come from outside the church – from those who are of the earth, so to speak.

HE IMMEDIATELY TOOK SOLDIERS AND CENTURIONS

              “Who immediately took soldiers and centurions, and ran down unto them . . . ” Other versions read, “officers and soldiers,” ^NIV “some armed men,” ^BBE and “soldiers and undercaptains.” ^TNT

              Notice how the captain made no delay, but “immediately” gathered his militia and went to the scene. From his perspective, he was keeping order, lest he be called into account for the disturbances of the day. From the higher view, God called him into action quickly, in order that the intentions of the Jews be brought to a grinding halt.

              The Lord could have abruptly stopped these proceedings in other ways – like causing fire (Num 26:10) or gigantic hail stones (Josh 10:11) to fall from heaven upon the oppressing Jews. Or, he could have sent a destroying angel to slay them all (2 Sam 24:16). This time, however, He will use the army of the nation that is dominating the Jews at that time, being stationed in their chief city, Jerusalem. God does not have to import help, so to speak. He can use those in the vicinity to come to the aid of His people, even though they may technically be their enemies. As it is written, “If God be for us, who can be against us?” (Rom 8:31).

              What a scene this must have been – one thousand soldiers, in strict order and discipline, coming upon the scene! They are referred to as an army in Acts 23:27, where this very captain is giving an account of the affair: “This man was taken of the Jews, and should have been killed of them: then came I with an army, and rescued him, having understood that he was a Roman” (Acts 23:27). That army was a tool in the hands of the Lord, and He turned them according to His own power to do His will.

              With a God like that, what have the saints to fear? What should cause them to tremble in fear of man or circumstance, or any other adversarial power? All of this is involved in the fact of God ruling your heart, and keeping your heart and mind.

THEY LEFT BEATING OF PAUL

              “ . . . and when they saw the chief captain and the soldiers, they left beating of Paul.” Other versions read, “they stopped beating Paul,” ^NKJV “gave no more blows to Paul,” ^BBE “ceased beating Paul,” ^DOUAY “desisted from beating Paul,” ^MRD “left smiting of Paul,” ^TNT “did leave off beating Paul,” ^YLT and “quit beating Paul.” ^LIVING

              As soon as the Jews saw the “army” approaching, they knew they were there to stop the tumult. They did not mount an insurrection against these soldiers, the Lord subduing them. Nor, indeed, did they continue what they were doing. The Lord has this kind of precise control over all men. The fact that He does not always respond in such a manner does not suggest that He cannot do so. This is one reason why believers can lean the weight of their souls upon the Lord, knowing that with Him, all things are possible, and that He is not hindered by any circumstance, however intimidating it may be.

              This is the first mention of the mob beating Paul. The initial report of Luke said, “they took Paul, and drew him out of the Temple” (21:30). Between that time and when the Captain arrived with hundreds of soldiers, the people had commenced a beating of Paul. This may very well have been an additional beating, not included in the “five times” that the Jews had beaten Paul with forty-save-one stripes (2 Cor 11:24). The way the text reads, I gather that this beating was interrupted before it was completed. Inmy judgment, that would exclude it from the times of beating to which he referred in his second epistle to the Corinthians.

              In Philippi Paul and Silas were beaten by the officials of the city (Acts 16:22). That was a public beating, as was this one (Acts 16:37).

              During that beating, as well as others he endured, I do not doubt that Paul remembered when he himself had sanctioned the beating of believers. Later, and in conjunction with this very event, Paul will tell these Jews what he had said to Jesus, who had appeared to him when he was in Jerusalem at an earlier time: “And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on Thee” (Acts 22:19).

              I do not doubt that he gave much thought to this matter.

   ORDERLINESS IN CHAOS

              “ ³³ Then the chief captain came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done.”

              This begins a rather lengthy series of events that eventually lead us to Paul arriving in Rome, where Jesus will latter assure Paul he would testify (Acts 23:11). The thought of going to Rome had been put into Paul’s spirit after he had met Aquila and Priscilla in Corinth, who had been expelled from Rome with all known Jews (Acts 18:2). While he was in Ephesus near the close of a period of three years, he had “purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome” (Acts 19:21). At the time, I am not sure this was more than a kind of intuitive knowledge that was compelling in nature. However, as time marched forward, this became a more settled persuasion that was finally confirmed by a word from Jesus Himself.

              While this is not the appropriate place to further develop this matter, it is enough to make us aware of what is being accomplished in all of this seeming chaos and injustice. He who “has His way in the whirlwind and in the storm” (Nah 1:3), also fulfills His immutable will among social disorders, oppositions, and all manner of seemingly uncontrollable tumult. This is a matter that faith can grasp, thereby quieting the soul during disruptive influences. It is not uncommon to hear professed Christian teachers affirm that God is not in control – that He has so structured things that men can do whatever they please, even if it impinges upon His determinations. While this is true to a measured extent, there is a level of Divine determinations and purposes that cannot possibly be impacted by what men do or will to do. Some examples are the coming of Jesus into the world (Gal 4:4), the death and resurrection of Christ (Acts 2:33; 3:18; 1 Cor 15:1-3), the ascension of Christ (Eph 4:8; Psa 68:18), the commencement of the church (Psa 2:1,47), the inauguration of the New Covenant and the fading of the old (2 Cor 3:7-11; Heb 8:8-13), the second coming of Christ (1 Tim 6:14-16), and the day of judgment (Acts 17:31). All of these have to do with precise periods of time, and even exact days. None of them could be abrogated, changed, or in any way hindered by men.

              There are also exact times that could not in any way be altered or forestalled by men. These include the following.

➪     The day the flood began (Gen 7:23).

➪     The miraculous birth of Isaac (Gen 17:21).

➪     The deliverance of Israel from Egypt (Ex 12:41,51).

➪     The Babylonian captivity Hab 2:3; Jer 34:1-2).

➪     The fall of the worldly empires of Babylon, the Medes and the Persians, Greece, and Rome (Dan 2:28-43).

➪     The day of Pentecost that was fully come (Acts 2:1).

➪     The calling of Paul as an apostle (Gal 1:15).

              Holy men of God lived in the awareness of such realities. This contributed to their boldness and certain expressions of faith that reflected great confidence.

➪     JOB. “And though after my skin worms destroy this body, yet in my flesh shall I see God: Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me” (Job 19:16-27).

➪     DAVID. “My times are in thy hand: deliver me from the hand of mine enemies, and from them that persecute me” (Psa 31:15).

➪     PAUL. “For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ” (Phil 1:19).

➪     PAUL. “And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen” (2 Tim 4:18).

➪     PETER. “Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me” (2 Pet 1:13-14).

              When a theology is adopted that minimizes the Sovereignty of God, it makes life more difficult. Confidence and assurance are less likely to be experienced, and there is a tendency to be overwhelmed by trouble.

              The same God who rules the world monitors the lives of His people, so they can carry out the foreordained good works for which they were created. In order to derive the most benefit from the text before us, it must be read with these things in mind.

THE CHIEF CAPTAIN TOOK HIM

              “Then the chief captain came near, and took him . . .” Other versions read, “came up and took hold of him,” ^NASB “came up and arrested him,” ^NIV “came up, took him into custody,” ^CSB “went to Paul, grabbed him,” ^GWN and “came up to him, and seized him.” ^MRD

              The captain immediately takes charge of the whole affair, doing so in an orderly and lawful manner. I am sure he was not aware of the of the mandate of the true God concerning government, yet he was fulfilling it through the influence of the Governor of the nations. God ordained civil authority, investing it with power. The objective of that power, we are told, is to be a “terror to the evil” (Rom 13:3). That this is what was actually happening is confirmed in the Jews ceasing their oppression of Paul as soon as they saw him and his army. They probably did not know the extent of his ordained power, but, as it is written, a civil ruler is “the minister of God, a revenger to execute wrath upon him that doeth evil” (Rom 13:4). His role in society is to take whatever means are necessary to abruptly stop the perpetrators of evil. For this captain, that included the cessation of social disturbance such as had been fomented by these unbelieving Jews.

              The captain probably assumed that some form of insurrection was being raised like that of the Jew Barabbas, when Jesus was crucified (Matt 27:16; Mk 15:7). In his mind, he was charged with keeping order in the city, especially at this time, and Paul appeared to be the cause of unlawful disruption.

              The officer abruptly terminated the Jewish proceedings, foiling their plans and frustrating their purposes. God was in the matter, even though the Captain did not know it.

Evil Intentions Frustrated

              Thus the evil intentions of the Jews were frustrated. But this was more than mere social happenstance. It is God who does such a work. As it is written, “Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain” (Psa 76:10). Other versions read, “the survivors of your wrath are restrained,” ^NIV and “the remnant of the rage shalt thou restrain.” ^GENEVA The idea is that God uses the wrath of man for His own purposes, frustrating mere human intentions. How vividly this is portrayed in the 46^th Psalm: “The heathen raged, the kingdoms were moved: He uttered his voice, the earth melted” (Psa 46:6). Again it is written, “Which stilleth the noise of the seas, the noise of their waves, and the tumult of the people” (Psa 65:7).

              Another historical account that confirms this Divine working is found in the life of Joseph. He suffered indignity from his brothers, the false accusation of Potiphar’s wife, and an unjust imprisonment of several years. Yet, by his own insightful confession to his brothers, “But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive” (Gen 50:20). The Psalmist says of all of Joseph’s sufferings, “He sent a man before them, even Joseph, who was sold for a servant: Whose feet they hurt with fetters: he was laid in iron: Until the time that his word came: the word of the LORD tried him. The king sent and loosed him; even the ruler of the people, and let him go free” (Psa 105:17-20).

              The most significant expression of this truth is seen in the death of the Lord Jesus (Acts 2:23).

An Observation Concerning Our Times

              This view of government has been largely lost in our day, when undue influence is being exerted by lawyers. Now the advantage is actually given to the perpetrators of evil, to ensure that they receive all of their rights, even though they are tearing at the fabric of society. This is the result of a distorted understanding of social freedom, which was not prevalent at the time of our text. The relevance of this observation is seen in the fact that this corruption has taken place during the day of salvation, when the church has been placed in society to be “the pillar and ground of the truth” (1 Tim 3:15). Instead of keeping the people aware of the will and ordinations of God, the church has taken on the nature of the world itself. The nominal church is wedded to the world, and “world” is her wedded name. She thinks like the world, and therefore acts like it as well. It has now entered into the political arena, even though it does not apparently have very much to offer. All of this has been done with professing Christians, many of them in government, being the occasion of blaspheming the name of God while they are found guilty of immorality in the civil arena, as well as in the religious.

              The degeneration of the church has been the occasion for further degeneration in both the government and society in general. Scripture refers to this kind of impact when it calls the false church, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH” (Rev 17:5). She has brought further confusion among men, and is therefore called “Babylon the Great.” She has caused all kinds of factions, sects, and heresies, and is therefore termed “The Mother of Harlots.” Rather than being a holy influence among men, particularly the American church has been a blotch on the fabric of society, and is therefore called, “The Mother of Abominations of the Earth.”

              If all of this seems strong, it is really not strong enough. The circumstance is so serious and corrupt that human language fails to adequately describe the situation. This is the “falling away” of which Paul wrote (2 Thess 2:3). I am speaking of a body of people who can no longer “endure sound doctrine,” but “after their own lusts” have heaped “to themselves teachers, having itching ears” (1 Tim 4:3). This is an era in which professing church bodies have a “form of godliness,” yet have rejected “the power thereof” (2 Tim 3:1-5). Not only do multitudes of professing Christians live like the world, their preachers and teachers have invented theologies and ministries that justify sinfulness in and among the saints.

              I mention these things because none of them were dominant at the time of our text. Churches like Corinth, Galatia, Ephesus, Sardis, Thyatira, Pergamos, and Laodicea were singled out and rebuked for their waywardness. Bodies of believers like the Hebrews, and those to whom James wrote, were also called to account for having lived in contradiction of the nature of the New Covenant. They were, however, the exception to the rule, and not the norm. Sadly, that is not the case in our day.

              One of the distinct differences between the nation of Israel and the church of Jesus Christ is found in the people themselves.

➪     The hearts of Israel were not circumcised (Deut 10:16; Jer 4:4; 9:26; Acts 7:51). The hearts of the saints are circumcised (Deut 30:6; Rom 2:29; Col 2:11).

➪     Israel did not have a new heart and a new spirit (Ezek 18:21). The church does have a new heart and spirit (Ezek 36:26; Rom 7:6), being a new creation (2 Cor 5:17; Eph 2:10).

➪     Israel did not have the Holy Spirit (Ezek 36:27; Joel 2:28), the church does (Gal 4:6; Thess 4:8; 1 John 3:24).

➪     The mass of the people of Israel did not have access to God (Ex 28:1; Lev 16:15; Heb 5:1), those in Christ do (Rom 5:2; Eph 2:18; 3:12).

➪     Israel was fundamentally a “disobedient and gainsaying people” (Deut 9:1; Deut 31:27; Rom 10:21). Those in Christ “are a chosen generation, a royal priesthood, an holy nation, a peculiar people” (1 Pet 2:9).

              Those who insist on likening the body of Christ to the ancient Israelites only display their own ignorance. It is quite true that in the professed church there are many likenesses to those rebellious people, but that is strictly owing to the lack of the Divine nature, of which the children of God are “partakers” (2 Pet 1:4). The very fact that deplorable conditions continue to exist confirm that the people are not really “joined to the Lord,” being “one spirit” with Him (1 Cor 6:17).

HE BOUND HIM WITH TWO CHAINS

              “ . . . and commanded him to be bound with two chains . . .”

              Not knowing the circumstances, the captain assumes that Paul may very well be the perpetrator, and therefore puts him in chains. By doing this, he has removed Paul from the hands of the Jews, and placed him under the authority of Rome. From his viewpoint, he was taking charge of the situation. However, what was really happening was that God was delivering Paul from the malice of the Jews, and preparing the circumstances so he could go to Rome.

HE DEMANDED SOME FACTS

              “ . . . and demanded who he was, and what he had done.” Other versions read, “he asked who he was and what he had done,” ^NKJV “he began asking who he was and what he had done,” ^NASB “questioning them as to who he was and what he had done,” ^BBE “he tried to find out who he might be and what he had done,” ^NAB and “demanded what he was and what he had done.” ^TNT

              The captain begins inquiring about Paul – who he was, and what he had been doing. He wanted to gather the facts, and was apparently not willing to simply assume that the Jews were engaged in a just cause.

              Unwittingly, the captain was fulfilling the purpose for government that had been established by God. Of course, God does not need human laws to implement His objectives. However, His purposes sometimes have more to do with the formation of laws than men dare to imagine. The establishment of civil authority, as affirmed in          the thirteenth chapter of Romans, was not merely for the purposes of maintaining an orderly society. Ultimately, it related to the care of His people – those who are in Christ Jesus. God cares for the world for their sake. It is the arena in which He is carrying out His predetermined objective to take out of men a people for His own name (Acts 15:14). There are times when that involves the subduing of the enemies of God’s people – something that has been demonstrated throughout history.

God and Justice

              God is against injustice, and often speaks about it. The prophets frequently spoke on this matter. Under the Law, men were strictly forbidden to raise false reports against someone (Ex 23:1-2). Defrauding and robbery were forbidden, for both are unjust (Lev 19:13). The psalmist wrote, “Defend the poor and fatherless: do justice to the afflicted and needy” (Psa 82:3). Isaiah even related justice to the matter of salvation: “Thus saith the LORD, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed” (Isa 56:1). The absence of justice is indication that truth is “fallen in the street, and equity cannot enter” (Isa 59:14). One of the marks of degeneracy among Israel was that “none calleth for justice” (Isa 59:4).

              Some mention of this is also made in the Scriptures that are addressed specifically to the church. James addressed professing Christians who were unfair in their wages, withholding what was right. “Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth” (James 5:4).

              In our text, the Roman government had a better sense of justice than the Jews from Asia. That is a most lamentable condition. I have noted over the years that many of God’s people are treated more fairly and justly by the world than they are by their brethren. For myself, this was a cause of great sorrow, and some degree of consternation when I was a young man. For a while I wrestled with why the world recognized my abilities, and the nominal church did not. By the grace of God, I was rescued from despair by several considerations.

➪     First, I was accountable to God, and He would be just in His treatment of me, both chastening and blessing.

➪     Second, I learned to be more precise in my definition of the church. This led me to not be so surprised at some of the manners of those who professed they were Christians, but really gave no. evidence of affiliation with Christ.

➪     Third, in my worldly employment I found that I could serve God, whether men appreciated it or not. I found great joy in Divine acceptance, which also brought unalloyed satisfaction. By the grace of God, I did find favor with men – something I did not find in any significance measure in the institution with which I was identified.

              I say these things because, in this text, Paul is receiving more justice from a heathen military man than he was from the people were identified as God’s people. He was dragged from the Temple and beaten unjustly, and false charges were raised against him – all from his own kinsmen according to Divine choice. It was a sad circumstance, indeed!

              However, the fact that it appears men are getting by with being unjust is only an appearance. Records are being kept in heaven, and all accounts will eventually be settled. The day of judgment has been appointed to resolve all such matters, and show that God is true, and all who conduct themselves in opposition of God are liars.

   CONFUSION INTERFERES WITH CERTAINTY

              “ ³⁴ And some cried one thing, some another, among the multitude: and when he could not know the certainty for the tumult, he commanded him to be carried into the castle.”

              This texts, like all Scriptural accounts, is revealing more than the circumstance being reported. The nature of people is being made known, as well as the nature of the flesh itself. The character of people, regardless of who they are, is projected in what they say and do. What Noah did (Heb 11:7), and how the world reacted to it (Matt 24:38), unveiled the character of both. The conduct of the people in a plain of Shinar unveiled the kind of people they were (Gen 11:4). This applies to Moses’ response to the presence of the Lord (Ex 33:18), as well as that of Israel (Ex 20:19). It is seen in the thrust of David’s life (Psa 27:4), as well as that of his son Absalom (2 Sam 15:6). The responses of Nehemiah (Neh 2:3) and Sanballot and Tobiah (Neh 2:10) manifested the difference in their character. Those who submitted to John the Baptist (Luke 7:29) , as well as those who did not (Luke 7:30), were displaying their character in their responses. Today, there are all manner of teachings and philosophies that deny that human conduct reveals human character. Excuses are made for deviate conduct that conveniently omit the condition of the heart. Such views are an indication of the nature of the times.

              The result of human expression also confirms the nature of the character of the people. The flood of Noah’s day confirmed that “God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his [man’s] heart was only evil continually” (Gen 6:5). The fact that Noah was “saved” confirmed that Noah was “righteous” before the Lord (Gen 7:1). The dispersion of the people who were building a city and a tower for their own name, confirmed their character was corrupt (Gen 11:8). The fact that God showed Moses His glory confirmed that Moses had a godly character (Ex 33:21-23; 34:5-7). When the Spirit of God came upon David (1 Sam 16:13), it confirmed his godly character. When Absalom was slain, it confirmed his reprehensible nature (2 Sam 18:14). When God blessed Nehemiah in rebuilding the wall of Jerusalem in record time (Neh 6:15), it confirmed the tenderness of his heart. The frustration of the efforts of Sanballat and Tobiah to thwart the building of the wall testified to their hardened hearts (Neh 6:14-15). The fact that the people who submitted to John”justified God” (Lk 7:29), confirmed the sincerity of their hearts. The fact that the Pharisees and lawyers “rejected the counsel of God” confirmed the corruptness of their hearts (Lk 7:30).

              I have taken the time to say these things because of the nature of this text. The hearts of the people are being revealed in what they will say, as well as the results their assembling. Their deeds cannot be divorced from their actions, else there would have been no purpose for pointing out the impact of what they were doing on the occasion.

AND SOME SAID ONE THING, SOME ANOTHER

              “And some cried one thing, some another, among the multitude . . .” Other versions read, “some were shouting one thing, and some another,” ^NASB “Everyone in the crowd shouted something different,” ^CJB “different persons cried some different thing in the crowd,” ^DOUAY “one cryed this, another that,” ^GENEVA “People in the crowd called out different things,” ^NJB and “Some in the crowd kept shouting back one thing and others something else.” ^AMPLIFIED

              Here, the Jews from Asia took on themselves the nature of the heathen, whom they despised, as evidenced by their charge that Paul had defiled the Temple by bringing a Greek into it (Acts 21:28). You may recall that when the Ephesian silversmiths had called a gathering against Paul, it is said of them, “Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together” (Acts 19:32). This precisely characterized the gathering being described in our text. The difference is that these people were Jews – members of Israel “Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen” (Rom 9:4-5). Yet, with all of the remarkable advantages they had been given, and with the sacred writings in their care, there was no measurable difference between them and the heathen. They were “Jews by nature, and not sinners of the Gentiles” (Gal 2:15). Yet, they had the same kind of hearts that their Roman oppressors had!

The Parallel in the Professing Church

              Who cannot see the parallel that exists in our time. The professing church is really not that different from the world. Such things as divorce, immorality, extortion, and all kinds of uncleanness are found within it. The world knows it, and it is inexcusable for professed believers to engage in explanations that neutralize those conditions – like pointing out that Christians are sinners like everyone else, with the only difference being that they are forgiven. Instead of rebuking sin, the professing church has taken to trying to resolve transgression with the wisdom of men. If the holy, just, and good Law of God could not resolve the sin dilemma, you may be sure that the wisdom of men will not do so. The fact of the matter is that the explosion of sin within the confines of the church is revealing the character of the people.

The Impact of Confusion

       “ And some cried one thing, some another among the multitude, and when he could not know the certainty for the tumult . . .” (Acts 21:34)

              The confusion caused by the people shouting different things, and giving differing assessments, made it impossible for the captain to learn the truth of the matter from them.

       That is what confusion does – it inhibits the acquisition of the truth. This is because “God is not the author of confusion” (1 Cor 14:33). Where confusion is found, God is not present, other than in a Sovereign sense. The existence of confusion does not cause God to leave the scene, so to speak. It does, however, remove any benefits from His presence, for He does not minister to people under such conditions. I am aware that those of tender heart, even though they be in the midst of a confusing environment, can receive comfort and tutelage from the Lord. However, that benefit is not passed along to those of the general populous in such surroundings.

       Confusion reveals the presence of envying and strife, both of which are excluded from the new nature (James 3:16). Those are part of “the old” that passes away when a person becomes a “new creature” (2 Cor 5:17). If confusion surfaces among professed believers, it is because they are not walking in the light, walking in the Spirit, and living by faith. Confusion is a trait of the flesh, not the Spirit.

Confusion in the Professing Church

       If ever there was a mass of confusion, with one group shouting one thing, while the other shouts another, it is within the professing church. The very existence of thousands of denominations who call themselves “Christian” confirms this to be the case. Christendom, as a whole, is a mass of confusion. Here is a cursory listing of some matters on which the modern church is by no means agreed. Some are saying one thing, while others are saying another.

➪     The Sovereignty of God.

➪     The work of the Holy Spirit.

➪     The priorities of Jesus Christ.

➪     Justification.

➪     Sanctification

➪     What must a person do to be saved?

➪     The newness of life.

➪     The new creation.

➪     The New and Old Covenants.

➪     The distinction between law and grace.

➪     The distinction between faith and works.

➪     Whether or not a person is locked into salvation.

➪     The nature and necessity of the Lord’s Table.

➪     What it means to live by faith.

➪     The nature of obedience.

➪     The love of God.

➪     The kind of people Jesus prefers.

➪     The second coming of Christ.

➪     The nature of hell.

➪     The resurrection of the dead.

➪     The day of judgment.

➪     The role of baptism.

➪     What it means to be in Christ.

➪     The necessity of hope.

➪     The nature of repentance.

➪     How the new birth impacts upon life.

➪     The role of the church.

➪     The death of Christ.

➪     The present activity of Christ.

➪     The purpose for the church.

➪     The election of God.

➪     The grace of God.

➪     The conversion of the Jews.

➪     Things preceding the return of Christ.

➪     The Christian and the world.

➪     The baptism with the Spirit.

➪     Speaking in tongues.

➪     Prophesying.

➪     Spiritual gifts.

➪     The state of the soul after death.

➪     What happens when a person dies.

➪     Life after death.

➪     What God is doing.

➪     The wisdom of the world.

➪     The new birth.

➪     The priority of faith.

➪     The explanation for the presence of sin.

➪     The effect of Adam’s transgression.

➪     The imputation of righteousness.

➪     What it means to be righteous.

➪     The meaning of reconciliation to God.

➪     Predestination.

➪     The effectiveness of prayer.

➪     The role of the promises.

➪     The effects of Christ’s death.

➪     The old man and the new man.

➪     Temptation.

➪     The believers ability to resist the devil.

➪     The great tribulation.

➪     The antichrist.

➪     The end of the world.

➪     The judgment seat of Christ.

➪     When a person receives the Holy Spirit.

➪     Whether or not a person can fall away.

       There are sixty-four subjects on which the nominal church is fundamentally disagreed – with some shouting one thing, and some another. Further, this is only the tip of the iceberg. And what is the result of all of this confusion? It is precisely the same of the confusion of our text. Those who really do not know the facts find it nearly impossible to arrive at a knowledge of the truth. All of these matters have become obscure in the public arena. Theological confusion has hidden the truth. The only way a person can actually find the truth is to find it outside the confines of organized religion. By “organized” religion, I mean an approach to the truth that accents the ones who are said to hold the truth rather than the truth itself. I am referring to the maintenance of a theological system that makes for distinction among believers, rather than holding to the Head, from which all understanding proceeds (Col 2:19).

              If this captain is going to find out what really happened, he will require a different environment. He must take the inquest to a new surrounding, where bigotry and opinion are not dominant. This same procedure always precedes an honest inquiry into the truth.

PAUL WAS CARRIED TO THE CASTLE

              “ . . . he commanded him to be carried into the castle.” Other versions read, “taken into the barracks,” ^NKJV “the army building,” ^BBE “the fortress,” ^DARBY “the compound,” ^NAB “the armory,” ^LIVING “the fort,” ^GNB and “military barracks.” ^MESSAGE

              The word “castle” is translated from a word that means, “an encampment . . . an enclosure.” In this text, “the barracks of the Roman soldiers, which at Jerusalem were in the castle Antonia,” ^THAYER “a permanent army base barracks, fortress, soldiers' quarters,” ^FRIBERG “barracks . . . headquarters.” ^GINGRICH

In the English language “castle” means, “a large fortified building of set of buildings . . . a retreat safe against intrusion or invasion.” ^{MERRIAM-WEBSTER}

              This was, then, a secured place where disruption would be neutralized and the prisoner protected. Here, the captain would be more apt to find out what really happened.

An Application

              It is evidence of a grand leap forward when any believer comprehends that truth is not defined by consensus. Throwing a matter open for discussion is fine if the people doing the discussing are informed. If they are not, then such an action is nothing more than opening the door for the entrance of confusion, and the consequent ignorance that follows in its wake.

              When a Kingdom matter is not clear, those who are knowledgeable of the Word and ways of the Lord are to be consulted. This is the procedure the early church pursued when confusion about circumcision arose. They did not take a vote from among the people, but determined to “go up to Jerusalem unto the apostles and elders about this question” (Acts 15:2). This was after they had disputed about the matter long enough to determine that no one in their company had the answer. Therefore, they appealed to those noted for their understanding to be included in the matter. Even then, all of the critical information was rehearsed and delivered to those with understanding.

              The matter was finally resolved when it could be correlated with Scripture. The decision was such as could be delivered to all Gentile churches, for it was the truth, and represented a god manner of reasoning concerning the subject (Acts 15:1-29).

  PURSUED BY THE ENEMY

              “ ³⁵ And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people. ³⁶ For the multitude of the people followed after, crying, Away with him.”

              Paul is taken away from the Temple area to the barracks, where he could be more readily protected. The intention of the captain was to keep Paul safe while he continued pursuing the truth about what had been happening, and why Paul was being beaten by his fellow countrymen.

WHEN HE CAME UPON THE STAIRS

              “And when he came upon the stairs, so it was . . .” Other versions read, “reached the stairs.” ^NKJV “got to the stairs,” ^NASB

came to the steps,” ^NRSV “got upon the stairs,” ^DARBY “came to the stairs of the barracks,” ^GWN and “came to mount the steps.” ^AMPLIFIED

              These stairs are the point of entry into the “castle,” “barracks,” or place of protection. Once inside the walls. He would be safe from the crowd, and under the militant protection of the Roman guard. Some might suppose that Paul was about to breathe a sign of relief, being hustled away from a crowd that had already beat him, and was getting ready to take his life. Perhaps some might see Paul as praying for deliverance all the way, fervently seeking to get at a safe distance from the crowd.

              The text will suggest that this was not at all Paul’s mindset. In fact, it appears clear to me that he had been thinking all along the way of what he would do – thinking his thoughts before the Lord. Seeking for Divine guidance, he might very well have prayed like the Psalmist, “Search me, O God, and know my heart: try me, and know my thoughts?” (Psa 139:23), confessing, “Thou knowest my downsitting and mine uprising, thou understandest my thought afar off” (Psa 139:2).

              To conduct oneself during a trial with both faith and confidence is evidence of an awareness of the grace of God. Such a person knows that God is “over all,” and that his persecutors are subject to Divine rule, whether they know it or not. The one who goes through trial confidently is the one who has discerned the fact that God is working all things together for the good of those who love Him and have been called according to His purpose (Rom 8:28). Such people are not impervious to pain, and do not take delight in being helpless of themselves. It is their faith that sustains them, causing them to be an overcomer in the most hostile circumstances.

HE WAS BORNE OF THE SOLDIERS

              “ . . . that he was borne of the soldiers for the violence of the people.” Other versions read, “carried by the soldiers,” ^NKJV “lifted up by the armed men,” ^BBE “had to lift him to their shoulders,” ^NLT “had to lift him to their shoulders,” ^{LIVING and} “actually being carried by the soldiers.” ^AMPLIFIED

              Having been beaten by the Jews, he was now carried by the soldiers, obtaining mercy from those who knew not God, while enduring violence from those who professed to know Him.

THE MULTITUDE OF PEOPLE FOLLOWED

              “ . . . For the multitude of the people followed after . . . ” Other versions read, “because of the violence of the mob,” ^NKJV “because of the force of the people,” ^BBE “because the mob was so wild,” ^CJB “the mob grew so violent,” ^LIVING and “the mob became so violent that the soldiers had to carry Paul.” ^MESSAGE

              The soldiers did not carry Paul because he had been weakened by the beating he endured at the hands of the Jews. Of course, the Romans were not naturally sympathetic with those supposed to be criminals. The crucifixion of malefactors confirmed this was true – a death that was excruciating and of long duration. If, at the end of the day, the victims had not died from the ordeal, they would break their legs, causing the weight of their body to induce a quick death (John 19:31). They would also subject prisoners to severe scourging, even when they were in a weakened state (Matt 27:26; Mk 15:15; John 19:1). Even when the condemned had been beaten, and was on the way to be crucified, they were compelled to carry the cross on which they would die (John 19:16-17).

              There is no record of the Roman militia showing the mercy now shown to Paul – carrying him on their shoulders because of the pressing and angry mob. However, this was no ordinary circumstance, and Paul was being protected by the invisible God – even though men did not know it. Thus, the mob was kept from carrying out its will, and Paul was granted a brief period to regain his strength, which he will use for the glory of God.

              The physical resilience, or irrepressibility of Paul is astounding to the flesh. To this point in the book of Acts he has been physically beaten (16:22-23; 21:32), imprisoned (16:23-24), expelled from a city (13:50), persecuted (13:50), and stoned (14:14:19). He has also experienced fierce opposition and argumentation (16:20; 18:6), and false charges (17:6; 19:26-27; 21:21). Add to this the details Paul provided concerning the oppositions and difficulties he faced while he was about his Father’s business.

➪     Stripes above measure.

➪     In prisons more frequent than others.

➪     Often subjected to death.

➪     Beaten by the Jew five times.

➪     Beaten with rods three times.

➪     Abandoned in the sea for a night and a day.

➪     In perils of waters.

➪     In perils of robbers.

➪     In perils from his own countrymen.

➪     In perils among the heathen.

➪     In perils in the city.

➪     In perils in the wilderness.

➪     In perils in the sea.

➪     In perils among false brethren.

➪     In weariness.

➪     In painfulness.

➪     In watchings, or sleeplessness often.

➪     In hunger and in thirst.

➪     In frequent fastings – many of which were not voluntary.

➪     In cold and nakedness – i.e. without adequate clothing.

              His experiences also included dishonor, evil reports, being charged with being a deceiver, being unknown, being chastened, being sorrowful, being poor, and having nothing (2 Cor 4:8-10; 11:23-27).

              Yet he remained faithful to the end of his life, at which time he confessed in truth, “For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith” (2 Tim 4:6-7).

              And how was such a remarkable stance possible? It was because he knew and availed himself of the things provided in God’s great salvation. He himself referred to them “all spiritual blessings” (Eph 1:3). Peter referred to them as “all things that pertain to life and godliness” (2 Pet 1:3). As this text continues the impact of these benefits upon the heart and mind of Paul will be confirmed. Furthermore, all of them are still in place, and are available to all who are willing to live by faith and walk in the Spirit.

AWAY WITH HIM!

              “ . . . crying, Away with him.” Other versions read, “Kill him,” ^CJB “Kill him, kill him!” ^NLT “take him away,” ^EMTV and “Away with him! [Kill him!]” ^AMPLIFIED

              Thus the mob calls for the death of Paul. The words “away with him” would equate to the expression, “do away with him.” They were not calling for Paul’s incarceration, but for the forcible termination of his life.

              A significant number of Jews are calling for this death. Now we will see if they are able to carry out their will, and if they will be able to convince the authorities to do what they wanted – like the Jews imagined they had convinced Pilate to crucify Jesus.

              Remember, behind the scenes, God is “for” Paul, having called him to a work that belonged exclusively to God. Now the Spirit will confirm the certainty that has been recorded in the Scriptures. “Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? . . . For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord” (Rom 8:35-36,38-39). If the spiritual powers that work through men are not able to separate the saints from the love of God, you may be sure that the ones they employ for their diabolical purposes will not be able to do so.

   A DISPLAY OF FEARLESSNESS AND CONCERN

              “ ³⁷ And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee? Who said, Canst thou speak Greek? ³⁸ Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers?”

              Behold the confidence and presence of mind that is displayed in Paul. He is not wringing his hands in despair. He is not calling for legal counsel, or convulsing in hopeless weeping. He rather speaks as a king and a priest who knows the One who governs kings and is King over all the earth. He waxes bold, and asks his captor for a favor. That is a marvelous display of faith!

HE SAID UNTO THE CHIEF CAPTAIN

              “And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee? . . .” Other versions read, “May I speak with you?” ^NKJV “May I say something to you,” ^NASB “Is it all right if I say something to you?,” ^CJB “Am I allowed to say something to you?” ^CSB “Wilt thou permit me to speak with thee?” ^MRD “if he could have a word with him,” ^NJB “Is it permitted to me to say anything unto thee?” ^YLT and “Do I have the right to say something to you?” ^IE

              Paul is giving honor to whom, honor is do – something that is required of those who are in Christ Jesus (Rom 13:7). By inquiring what is allowed, he is also honoring the king, as Peter wrote in his first epistle (1 Pet 2:17). He seasons his words with salt, so they will not be taken in the wrong way (Col 4:6). He does not insist on his rights. He does not challenge what the captain has already done. He simply inquires if, under the Roman law, he is allowed to speak to the leader of this band of soldiers.

              Faith enables a man to speak in this way, because he knows the Author of government, who is also in charge of it. Thus Paul asks a question, the answer of which will direct him in what he is to do. Sometimes the will of the Lord is made known in such a way, with the seeker using all of their powers, together with wisdom, to discover the “path of the just” (Prov 4:18; Isa 26:7).

SOMETHING OF PAUL IS LEARNED

              “Who said, Canst thou speak Greek? +Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers?”

              First, it is apparent that Paul spoke in Greek to the Centurion. Later, he will speak to the Jews in Hebrew (verse 40). He will also do this some time after this occasion (22:2). By speaking in Greek, he will leave the idea that he is a Roman citizen, and the better gain the attention of the captain.

              We also learn that the captain thought Paul was a man who had previously caused an uproar in the city. Josephus provides an account of this unnamed Egyptian who mounted a campaign against Rome. He states that Felix overthrew him, killing many of his soldiers, but that the leader has escaped. All of this took place during the time of our text, which accounts for the captain’s response.

              We learn here that what the saints do can be associated with what evil men do, particularly when only a sparse amount of their activity is known. In this case, the Asian Jews had painted the picture of an insurrectionist, who was causing an uproar in the city. It does not appear they were thinking of this “Egyptian” who had attempted to rally an army of despots against the Roman government. But what they reported of Paul led the captain to the conclusion that this could very well be the same man who had previously opposed the government, and sought to take charge of Jerusalem himself.

              It should not surprise us that Satan still moves men to think in this manner. He will influence some to speak of Christian men as though they were identified with someone other than Christ. Today, it is a bit more subtle than the events of our text. But who has not heard of, or perhaps experienced, the accusation belonging to some sect of Christendom because the unvarnished concerning being saved by grace through faith, or being appointed to salvation, or insisting that the new birth does, in fact, yield holiness. Upon hearing such things some will charge that the person is a Calvinist, or a perfectionist, or some other supposed defaming epithet.

              These are all tactics of the wicked one. He moves men to oppose speakers of truth, not because of what they actually said, but because of associations their critics said they had. It is good to note the wisdom with which Paul conducted himself under such circumstances. It will assist us to be more wise in our dealings with those who oppose us.

   PAUL IDENTIFIES HIMSELF AND ASKS TO SPEAK

              “ ³⁹ But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, I beseech thee, suffer me to speak unto the people.”

              It will be interesting how Paul identified himself. Will he try and posture himself so as to gain an advantage with the captain, or will he simply tell the truth? We will find that his answer contains a bit of both.

I AM A MAN

              “But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia . . .” Other versions read, “I am a Jew from Tarsus, in Cilicia,” ^NKJV “I am a Jewish man from Tarsus of Cilicia,” ^CJB “I am a Jewish man from Tarsus of Cilicia,” ^CSB “I, indeed, am a man, a Jew, of Tarsus of Cilicia,” ^YLT and “I am a man which am a Jew of Tarsus, a city in Cilicia.” ^GNB

              Tarsus was in the region of Cilicia, which is in the southern region of what is now called Turkey. Modern Saudi Arabia is on the bottom-right of the map above, and Iran is to the right of the map, near Chaldea. The mountains of Ararat, where Noah’s ark landed, is on the upper right of the map. Haran, from which Abraham departed when he struck out for Canaan, is located on the upper third of the map. Eden, the plain of Shinar where the tower of Babel was built, and Babylon are in the same general vicinity, to the right of the map.

              All of this accents how much of the work of the Lord was centered in that region of the world. Eden, Noah, Abraham, key nations having to do with Israel, and the promised land of Canaan, referred to as God’s own land, were in that region.

              The city of Tarsus is mentioned five times in Scripture, and though it was an ancient and significant city, it is associated exclusively with Paul (Acts 9:11,30; 11:25; 21:39; 22:3).

A CITIZEN OF NO MEAN CITY

              “ . . . a citizen of no mean city: and, I beseech thee . . .” Other versions read, “a citizen of no insignificant city,” ^NASB “a citizen of no ordinary city,” ^NIV “a citizen of an important city, ^NRSV “which is not an unimportant town,” ^BBE “a citizen of no obscure city,” ^ESV “a famous city,” ^GENEVA “a noted city,” ^MRD “no ordinary city,” ^NIB “no vile city,” ^PNT “well-known city,” ^NJB and “no insignificant or undistinguished city.” ^AMPLIFIED

              Tarsus has a significant place in human history, which records that it was founded by Sardanapalus, king of Assyria. McClintok and Strong’s Cyclopedia records: “It appears first in authentic history in Xenophon’s time, when it was a city of some considerable consequence (Anab. 1, 2, 23). It was occupied by Cyrus and his troops for twenty days and given up to plunder. After Alexander’s conquests had swept this way (Q. Curt. 3, 5) and the Seleucid kingdom was established at Antioch Tarsils usually belonged to that kingdom, though for a time it was under the Ptolemies. In the civil wars of Rome it took Caesar’s side, and on the occasion of a visit from him had its name changed to Juliopolis (Caesar, Bell. Alex. 66; Dion Cass. 47, 26). Alugustus made Tarsus free (Appian, Bell. Civ. 5, 7) . . . It was renowned as a place of education under the early Roman emperors. Strabo compares it in

this respect to Athens and Alexandria, giving, as regards the zeal for learning shown by the residents, the preference to Tarsus (14, 673). Some distinguished names adorn its annals; among others, Athenodorus; the tutor of Augustus, and Nestor, the tutor of Marcellus, the nephew of Augustus; Artemidorus and Diodoruos, celebrated grammarians, and Dionysides, a tragic writer. Tarsus, also, was a place of much commerce, and Basil describes it as a point of union for Syrians, Cilicians, Isaurians, and Cappadocians (Ep. Euseb. Samos. Episc.).

It was renowned as a place of education under the early Roman emperors. Strabo compares it in this respect to Athens and Alexandria, giving, as regards the zeal for learning shown by the residents, the preference to Tarsus (14, 673). Some distinguished names adorn its annals; among others, Athenodorus; the tutor of Augustus, and Nestor, the tutor of Marcellus, the nephew of Augustus; Artemidorus and Diodoruos, celebrated grammarians, and Dionysides, a tragic writer. Tarsus, also, was a place of much commerce, and Basil describes it as a point of union for Syrians, Cilicians, Isaurians, and Cappadocians (Ep. Euseb. Samos. Episc.). ^{McCLINTOK & STRONG’S, “TARSUS.”}

              I provide this rather extensive quote for at least two reasons. First, to establish the significant description of Paul – “no mean city.” Second, to confirm that what is great in the world is nothing more than incidental in the Divine record of things. If it had not been for the Scriptural account of Paul, there would never have been anything said about this city, or others similar to it: i.e. Athens and Corinth of Greece, Alexandria Egypt, Ephesus of Asia, etc. The same could be said of the ancient cities of Nineveh, Babylon, etc.

              The city of Tarsus did not in any way contribute to the greatness of Paul, even though it was a citadel of education and learning. When Paul accented his academic learning, he referred to sitting at the feet of Gamaliel, who was an expert in the Law of God (Acts 5:34; 22:3). Yet, Gamaliel, as great was he was, is only mentioned two times in Scripture.

              In speaking in this manner concerning Tarsus, Paul was not boasting, but was drawing attention to a city of which the captain would be aware.

Application

              The modern practice of obtaining theological credentials from the schools of men – many of them being secular schools – reflects a distorted sense of values. While such a practice is highly treasured in certain circles, it is classified as “dung” by Paul (Phil 3:6). Before God Almighty, such wisdom is considered “foolishness” (1 Cor 3:19). No amount of defense or human reasoning can change that perspective, which is to be adopted by every believer.

SUFFER ME TO SPEAK TO THE PEOPLE

              “ . . . suffer me to speak unto the people.” Other versions read, “permit me to speak,” ^NKJV “allow me to speak,” ^NASB “Please let me speak,” ^NIV “I beg you, let me speak,” ^NRSV “I beseech thee, give me leave to speak,” ^ASV “I make a request to you to be me say a word,” ^BBE “I ask your permission to let me speak,” ^CJB and “I beg you, allow me to address the people.”^AMPLIFIED

              Note the total absence of brashness and disrespect. Having gathered that it was in order to speak to this military man, Paul proceeded with a humble request. He does not ask for his own release, or for a fair trial. He rather asks for permission to speak to his enemies – the ones who have dragged him from the Temple, and made false charges against him. He does not assume they will not listen to him, but chooses to begin with the thought that it will be profitable to speak to them. There is no evidence that he had spoken to these Asian Jews prior to this occasion. Here is an excellent example of one of the traits of charity: “Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil” (1 Cor 13:5). Once again, we see the truth being lived out by those in Christ Jesus. Oaul has spiritual composure as he speaks.

   HE SPOKE TO THEM IN THE HEBREW TONGUE

              “ ⁴⁰ And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying.”

              Here is an example of a man who is not dominated by “the fear of man,” which “bringeth a snare.” Solomon states that “the fear of man” is the opposite of trusting in God. “The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe” (Prov 29:25). In new covenant language it is stated this way, “So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me” (Heb 13:6). David said, “I will not fear what flesh can do unto me” (Psa 56:4). Again he wrote, “In God have I put my trust: I will not be afraid what man can do unto me” (Psa 56:11). And again the psalmist wrote, “The LORD is on my side; I will not fear: what can man do unto me?” (Psa 118:6). Jesus counseled, “And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell” (Matt 10:28). Luke records, “And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him” (Luke 12:4-5). The Lord said to Jeremiah, who was sent to a rebellious people, “Be not afraid of their faces: for I am with thee to deliver thee, saith the LORD” (Jer 1:8).

              What, then, shall we say of those who shape their words to please men, and alter their messages because they are afraid of what the people will say? What of those who make a survey of what the people what, and ignore what the Lord demands? There are professing Christians who are afraid of what their spouses will say, and children who tremble at what their parents might say if they learned of their faith. Students of all ages are noted for altering their appearance and their manners so they will be the better received by their critical peers. Let all such compromisers learn from this text to boldly face their enemies, and not be afraid of their faces or what they think they can do.

WHEN HE HAD GIVEN HIM LICENSE

              “And when he had given him licence . . .” Other versions read, “when he had given him permission,” ^NKJV “having received the commanders permission,” ^NIV “when he had given him leave,” ^RSV “when he let him do so,” ^BBE “when he had allowed him,” ^DARBY the man gave his consent,” ^NJB “”the commander agreed,” ^NLT and “he granted the request.” ^WILLIAMS

              Paul would not proceed to speak until he was given permission to do so, thus honoring the civil authority. He had so phrased his request as to not arouse suspicion that he would cause further disruption. I do not doubt that he was also relying upon the Lord, according to the words of holy men of old.

              Once again, we are witnessing the impact of living by faith and walking in the Spirit. I fear that many people have continual trouble with those around them because they are not living by faith – trusting in the Lord concerning their situation. This lack of trust is largely owing to the manner of Christian teaching that is popular in our time. This is the time of the counselor and expert in social and domestic affairs. There is no need for faith in God. Someone will always be available who can counsel you out of a dilemma, regardless of its nature. There are routines and procedures conveniently prepared that will allow the people to speak like a parrot instead of like a wise man. These various methodologies have actually taught the people NOT to trust in the Lord. They now default to human instruction rather than Divine guidance.

              Men who are enslaved to this mechanical form of life do not really expect opportunities to be opened to them by the Lord Jesus Himself. However, the trusting ones rely upon this word, “These things saith He that is holy, He that is true, He that hath the key of David, He that openeth, and no man shutteth; and shutteth, and no man openeth” (Rev 3:7).

              Paul wrote to the Corinthians about a door opened to him that was attended by many adversaries. “For a great door and effectual is opened unto me, and there are many adversaries” (1 Cor 16:9). When he was in Troas, he said, “a door was opened to me of the Lord” (2 Cor 2:12). He asked the Colossians to pray that a door of utterance might be opened to him. “Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds” (Col 4:3).

              The point is that Paul perceived that an open door had been set before him, and therefore asked for an opportunity to speak. That is how this occasion should be viewed, not simply as a man stabbing in the dark, trying to stumble on an opportunity. That is not the manner of life that is directed by the Spirit, or lived by faith.

HE BECKONED WITH IS HAND TO THE PEOPLE

              “ . . . Paul stood on the stairs, and beckoned with the hand unto the people . . . ” Other versions read, “motioned with his hand to the people,” ^NKJV “made a sign with his hand to the people,” ^BBE “gestured to the people with his hand,” ^NET “raised his hand to the people for silence,” ^NJB “motioned to the people to be quiet,” ^NLT and “made signs with his hands, so that the people would be quiet.” ^IE

              In a sense, this was an act of faith. Until this time, these people had been a shouting, rioting mob, with different things being shouted out. There had been such a state of confusion among these people that the captain had moved the attempted proceedings to another location.

              Yet, in these new surroundings, and with the Roman militia present to keep order, the situation was more favorable. Yet, with all of that, it was the Lord who was managing this whole affair, bringing His own will to pass through a surrendered man.

HE SPOKE TO THEM IN THE HEBREW TONGUE

              “ . . . And when there was made a great silence, he spake unto them in the Hebrew tongue, saying.” Other versions read, “and when there was a great hush, he spoke to them in the Hebrew dialect, saying,” ^NASB “When they were all silent, he said to them in Aramaic,” ^{NIV/NET/NIB/NLT} “and when there was a great hush, he addressed them in the Hebrew language, saying,” ^NRSV “when there was made a great silence, he spake unto them in the Hebrew language, saying,” ^ASV “When they finally became still, he addressed them in Hebrew,” ^CJB “and a great silence having been made, he addressed them in the Hebrew tongue, saying,” ^DARBY “When the mob was silent, Paul spoke to them in the Hebrew language,” ^GWN “The people became even quieter when Paul used the Aramaic language to speak to them,” ^IE and “and there was a great hush. Then he spoke to them in the Hebrew dialect, saying.” ^AMPLIFIED

A Great Silence

              The shouting mob suddenly became quiet, hushed at Paul beckoning with his hand. Considering the circumstances, this is most extraordinary. In fact, it is a manifestation of the power of God. The Scriptures often speak of God’s subduing power (Psa 18:39,47; 144:2). In this case, it is the wrath of the people that was subdued for a season in order that Paul might speak.

              This would also confirm to the captain that Paul was, in fact, a Jew. There is no record of any other body of people speaking this language.

              Some versions represent Paul as speaking in “Aramaic” (NIV, NET, NIB, NLT, IE, CEV). Others read “Hebrew tongue” (KJV, DARBY, DOUAY, GENEVA, PNT, TNT), “Hebrew language” (NKJV, NRSV, RSV, ASV, BBE, CSB, ERV, ESV, GWN, RWB, WEB, EMTV), “Hebrew dialect” (NASB, NAB, NAU, YLT, LITV, AMPLIFIED), “Hebrew” (CJB. MRD, NAB, NJB, LIVING, WEYMOUTH, WILLIAMS, MONTGOMERY, GNB, MESSAGE).

              The Greek phrase from which “Hebrew tongue” is translated is Ebrai<di diale,ktw| le,gwn. The literal translation of these words is, “Hebrew dialect saying.” ^INTERLINEAR The word dialect is defined as, “a variety of language that is used by one group of persons and has features of vocabulary, grammar, or pronunciation distinguishing it from other varieties used by other groups.” ^{MERRIAM-WEBSTER}

              In the normal use of the word “dialect,” it is assumed that the language reflects the surroundings and culture of the people, as ordinarily perceived. However, it is different for the Hebrew language. It was basically a theological language, and reflected the identity of the people with the living God. It is first mentioned in Second Kings.

              Even the linguists take special note of the Hebrew language. It was more of a living language, particularly painting history as something that was moving along. This allowed for the superimposition of God Himself upon history. A brief synopsis of the language is in the box labeled “A Linguistic View of the Hebrew Language.” Places where it is noted in Scripture are as follows.

➪     Jew’s language – 2 Kgs 18:26,28; Neh 3:24; Esth 8:9; Isa 36:11,13

➪     Hebrew tongue – John 5:2; Acts 21:40; 22:2; 26:14; Rev 9:11; 16:16

              Historically, the Hebrew language was important to the Israelites. On one occasion, after they had intermarried with heathen peoples, Nehemiah took note of the deterioration of the use of the Hebrew language. Some people could not speak it any longer, and others had adopted a distorted vocabulary that was part Hebrew and part another language. “In those days also saw I Jews that had married wives of Ashdod, of Ammon, and of Moab: and their children spake half in the speech of Ashdod, and could not speak in the Jews' language, but according to the language of each people” (Neh 13:23-24). This matter greatly agitated Nehemiah, for in it he saw a dangerous trend. “And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God, saying, Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves. Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, who was beloved of his God, and God made him king over all Israel: nevertheless even him did outlandish women cause to sin. Shall we then hearken unto you to do all this great evil, to transgress against our God in marrying strange wives?” (Neh 13:25-27).

              Some are of the opinion that the Hebrew language itself had been altered at the time of our text, so that it was not a pure language any longer. I do not doubt that, for some, this was the case. However, this does not mean that the general purity of the text was not maintained by the devout. Were this not the case, I do not see why Luke would make special mention of Paul addressing the people in “the Hebrew tongue.”

The Pertinence to Our Text

              By speaking to the Jews in their native language, the following could have been accomplished.

➪     It would confirm to the captain that Paul was, indeed, a Jew, for there is no record of any other people speaking this language.

➪     To the Jews themselves, it would accent that Paul as not conducting himself contrary to Jewish manners.

➪     Paul would be able to speak more precisely concerning the matters he presented to the people.

              The wisdom with which Paul conducts himself throughout this entire incident is worthy of note. It is a kind of commentary on the effectiveness of living by faith, walking in the Spirit, and maintaining a lively fellowship with the Lord Jesus Christ. When one actually does walk in the light, Divine direction is more apparent.

   CONCLUSION

              Solomon once wrote, “Boast not thyself of to morrow; for thou knowest not what a day may bring forth” (Prov 27:1). James added, “Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapor, that appeareth for a little time, and then vanisheth away” (James 4:14). For those who are living by faith, eternity is certain. However, so far as life in this world is concerned, there is an element of uncertainty that attends life. Living by faith involves navigating through life a day at a time, and often in significantly lesser increments of time. The future must be viewed as something that is managed by God Himself. The role of the faithful is to remain alert and vigilant, not allowing the distractions of unbelief and care to enter the heart.

              The stance of faith includes putting on the whole armor of God (Eph 6:10-18), putting off the old man, and putting on the new man (Eph 4:22-24). In summary, the believers live unto Him who died for them and rose again. Their lives are not their own, for they have been purchased with a price, and they know it.

              This is the kind of life that Paul has been living. It is why he is alert to both dangers and opportunities. It is why he is able to react to challenges in such a way as brings glory to God. It is vital that we see such things as we go through this book. That is what will make it profitable to us, so that we are able to behold the wonderful works of God in what is reported.
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