A BRIEF SUMMARY OF THE TEXT

                Paul continues his defense before his accusers, drawing their attention to the commission that was delivered to him by Ananias, a man respected by the Jews. The reason for God’s choice of Paul is affirmed, which perfectly corresponded to what he had been doing. There was no variance between what Paul was called to do and what he actually did. Paul then recounts his own baptism into Christ, as directed by Ananias. The reason for his baptism is of special significance. Paul also informs them that the glorified Jesus had appeared to him when he was earlier in the Temple – the place from which the Asian Jews had removed him. Jesus warned him that the Jews would not receive his testimony, even though it was the unvarnished truth. After being told to leave Jerusalem, Paul related how he had told Jesus that he formerly had consented to the death of Stephen, Jesus’ own martyr. He is telling this to Jews who intended to do the same thing to him that the Jews had done earlier to Stephen.

THE EMPHASIS ON DEITY

                In Paul’s defense, there is a remarkable emphasis on Deity. It is certainly worthy of noting at this point, for it helps to account for the nature and extent of Paul’s ministry.

➪      He was “zealous toward GOD” (v 3).

➪      He “heard a VOICE,” which proved to be that of the Lord Jesus (v 7).

➪      Jesus asked, “Why persecutest thou ME” (V 7).

➪      Paul asked, “Who art Thou LORD” (v 8).

➪      Jesus answered Him, “HE said unto me” (v 8).

➪      Jesus said, “I am . . . ”

➪      Jesus identified Himself as “JESUS OF NAZARETH” (v 8).

➪      There is reference to “the voice of HIM that spake unto me” (v 9).

➪      Paul asks, “What shall I do LORD?” (v 10a).

➪      He stated, “The LORD said unto me” (v 10b).

➪      Ananias told Saul, “The GOD of our fathers hath chosen thee” (v 14a).

➪      Ananias said Paul had been chosen to “know HIS will” (v 14b).

➪      Ananias said Paul had been chosen to “see the JUST ONE” (V 14c).

➪      Ananias said Paul had been chosen to “hear the voice of HIS mouth” (v 14:d).

➪      Ananias said Paul would be “HIS witness unto all men” (v 15).

➪      Ananias told Paul to be baptized “calling on the name of the LORD” (22:16).

➪      When Paul was in the Temple he said he “saw HIM saying unto me” (v 18a).

➪      Jesus told Paul to get out of Jerusalem “for they will not receive thy testimony concerning ME” (v 18b).

➪      Paul replied, “LORD they know . . .” (v19a).

➪      Paul continued, “I imprisoned and beat in every synagogue them that believed on THEE” (v 19:b).

➪      Paul referred to “the blood of THY faithful martyr Stephen” (v 20).

➪      Paul said, “HE said unto me . . . ” (v 21a).

➪      Jesus replied, “I will send thee unto the Gentiles” (v 21b).

                There are twenty-three direct references to Deity – and they are the things that shape the text, giving it meaning.

                The same thrust is seen in the other accounts of the call of Tarsus.

➪      Acts 9:3-16: “Why persecutest thou ME . . .the LORD said . . . I am Jesus . . . LORD what wilt THOU have me to do? . . . The LORD said unto him . . . the LORD said unto him . . . I am here LORD . . . the LORD said unto him . . . LORD I have heard . . . THY saints in Jerusalem . . . all that call upon THY name . . . the LORD said unto him . . . He is a chosen vessel unto ME . . . to bear MY name . . . I will show him . . . for MY name’s sake.” These include nine additional references that are not mentioned in our text.

➪      Acts 26:13-: “I heard a VOICE speaking unto me . . . why persecutest thou ME . . . Who art thou LORD? . . . HE said . . . I am . . . JESUS whom thou persecutest . . . I have appeared unto thee . . . I will appear unto thee . . . the Gentiles unto whom now I send thee . . . “from the power of Satan unto GOD . . . by faith that is in ME . . .” These include five additional references that are not mentioned in chapters nine and twenty-two.

                All totaled, there are thirty-seven direct and different references to Deity in the account of Paul’s Damascus road experience. Again, I want to emphasize that these are what bring lucidity to Paul’s apostleship and ministry. These are the details to which general statements refer that account for Paul’s apostleship. Here are a few of those general statements.

➪      “And last of all He was seen of me also, as of one born out of due time” (1 Cor 15:8).

➪      “And I thank Christ Jesus our Lord, who hath enabled me, for that He counted me faithful, putting me into the ministry” (1 Tim 1:12).

➪      “But is now made manifest by the appearing of our Savior Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel: Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles” (2 Tim 1:10-11).

➪      “Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus” (2 Tim 1:1).

                I do not mean to be overly tedious in this matter, but in view of the present state of things, this is important to see. Remove the Lord Jesus from the picture, and Paul has neither apostleship nor ministry. He has absolutely no relevance to us apart from the Lord Jesus Christ and the purpose of Almighty God.

                In our day, however, there are no small number of purported ministries that have little to do with the Person and present activity of Jesus Christ. Neither the origin nor purpose of these humanly conceived works can be obviously traced to Jesus. They do not require the ministry of Christ to be started or maintained. In fact, many confess that the success and support of these works depend upon men – particularly men with money.

                Were the leaders of many of these ministries to be called to defend them, they could not speak like Paul. There would be no obvious correlation of the work with the exalted Christ.

                That is precisely why it is essential that we ingest and digest Paul’s defense. It provides us a microcosm of the work of the Lord, why it exists, and what it is designed to do. No man has a right to invent a new work, or a fresh emphasis. Admittedly, there are different ways of carrying our the work of the Lord that may include communication technology, modes of transportation, etc. But a new message cannot be adopted, nor can a new purpose for that message. No valid work for the Lord will every extend beyond the remission of sins, deliverance from the power of Satan, and making preparation for the death and the day of judgment, which are appointments for every man (Heb 9:27). No valid ministry will concentrate on orienting men to this present evil world, or living as though there really was no eternity. The people of God must insist on such a diversion not being initiated or maintained.

                Our text begins with Paul recounting the words of Ananias, a devout man who was sent to him by the Lord. This account provides some details concerning why the Lord Jesus was calling Saul of Tarsus.

   THE GOD OF OUR FATHERS HATH CHOSEN THEE

                “ ^22:14 And he said, The God of our fathers hath chosen thee, that thou shouldest know His will, and see that Just One, and shouldest hear the voice of His mouth.”

ANANIAS

                The record of the calling of Saul of Tarsus is the only occasion in which this Ananias is mentioned. In a sense, his presence in Scripture compensates for the other Ananias of record, who was noted for lying to the Holy Spirit, keeping back part of an offering given for the support of the saints. It is said of him that Satan filled his heart, he lied to the Holy Spirit, he lied unto God, and agreed with his wife to “tempt the Spirit of the Lord” (Acts 5:1-10). Behold with what exactness the Spirit chronicles the things of a man! The whole matter is a prelude to the day of judgment, when everything about every person will be made known – publicly and with eternal consequences.

                Note what is known of the Ananias of our text.

➪      He was a disciple (Acts 9:10).

➪      He was a devout man according to the Law (Acts 22:12a).

➪      He had a good report of all the Jews that dwelt in Damascus (Acts 22:12).

➪      He knew of the reports concerning Saul of Tarsus’ initiative against the saints (Acts 9:13-14).

➪      Jesus revealed to him the details of God’s appointments for Saul of Tarsus (Acts 9:15-16; 22:14-15).

➪      He obeyed the Lord immediately (Acts 9:17a).

➪      He knew that Jesus had appeared to Saul in the way leading to Damascus (Acts 9:17b).

➪      He was sent that Saul might receive his sight and be “filled with the Holy Ghost” (Acts 9:17c).

➪      When he laid his hands upon Saul, he received his sight (Acts 22:17-18).

➪      He baptized Saul (Acts 9:18; 22:16).

                Thus, all that we know about Ananias pertains to the assessment of his character before God, his reputation among the Jews, and events surrounding the calling Saul of Tarsus. There is no evidence that he was an influential leader, or if he held an official position among the brethren in Damascus. However, he ranks among the elite in Scripture.

                How do you suppose you are perceived in heaven? If a few lines concerning you, your person, and your activities, were written in Scripture, what do you think they would be? Rest assured, there is an appointed day when you will know such things. May you be ready for that assessment and proclamation.

THE GOD OF OUR FATHERS

                “And he said, The God of our fathers . . .” Other versions read, “God of our ancestors,” ^NRSV “God of our forefathers.” ^WEYMOUTH

                The “fathers,” in this case is speaking of Abraham, Isaac, and Jacob, who represented the lineage through which he nation of Israel came. Out of the three sons of Terah, God chose one: Abram, later renamed Abraham. Out of Abrahams eight sons, God chose one: Isaac. Out of Isaac’s two son’s, God chose one; Jacob. Each one of Jacob’s twelve sons became the head of a tribe, with Joseph having a double portion through his sons Mannaseh and Ephraim.

                Ananias is careful to identify the God who had called Paul. He does not refer to Him as the God of Israel when they were in Egypt, or the God who led them out, or the God who brought them into the promised land. He does not call Him the God of the Law, or the God of the Prophets – although He was all of that. Paul’s calling, however, was in strict keeping with the covenant made with Abraham – namely that promised Seed through whom the world would be blessed – the Lord Jesus Christ.

GOD HAD CHOSEN PAUL

                “ . . . hath chosen thee . . .” Other versions read, “has appointed you,” ^NASB “You have been marked out by God,” ^BBE “God . . . determined in advance,” ^CJB “God . . . hath preordained,” ^DOUAY “hath ordained thee,” ^MRD “designated you,” ^NAB “has already chosen you,” ^NET “did choose beforehand,” ^YLT “chose you a long time ago,” ^IE “destined and appointed you,” ^AMPLIFIED “handpicked you,” ^MESSAGE and “before-ordained thee.” ^WYCLIFFE

                From the most precise to the most liberal translators, no one evidences any confusion about what this verse actually says. Keep in mind that we are speaking of a man who was not yet in Christ, and had the history of being a persecutor of believers, and seeking to do things against the name of Jesus. Yet, one of the very first things Ananias reveals to him is that he had already been chosen by God! Jesus Christ himself had revealed this to Ananias declaring, “He is a chosen vessel unto Me” (Acts 9:15).

                The choosing of Saul preceded his calling. The Divine choice of him was before his choice to believe and obey Jesus. He was chosen before he was baptized. Before he knew the will of the Lord, the Lord had chosen him.

                This perfectly accords with the doctrine concerning salvation and involvement with the Lord Jesus Christ.

➪      Jesus said to His disciples, “Ye have not chosen Me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in My name, He may give it you” (John 15:16),

➪      “Moreover whom He did predestinate, them He also called: and whom He called, them he also justified: and whom He justified, them He also glorified” (Rom 8:30).

➪      “According as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love” (Eph 1:4).

➪      “But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto He called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ” (2 Thess 2:13-14).

➪      “Who hath saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began” (2 Tim 1:9).

➪      “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of Him who hath called you out of darkness into his marvelous light” (1 Pet 2:9).

                Thus, Divine choice is affirmed personally by Jesus, is taught doctrinally, and is affirmed by historical examples. Further, the texts of reference do not explain Divine choice within the context of the human will. It is God’s will that is dominate in all of the passages touching on this subject. There is never any modification to the proclamations, as though Divine choice was contingent upon some factor or characteristic resident in men.

                I understand that what Paul affirmed contradicts great bodies of theology. But it did not offend those acquainted with Scripture (the Jew), and certainly not those who were in Christ Jesus.

                However, the case is made even more strong by the proclamation of the objective of the Divine choice that is affirmed.

THAT HE SHOULD KNOW GOD’S WILL

                “ . . . that thou shouldest know His will . . .” Other versions read, “to know His will,” ^NASB “have knowledge of His purpose,” ^BBE “know His plan,” ^IE “learn His will,” ^WILLIAMS “to come progressively to know His will [to perceive, to recognize more strongly and clearly, and to become better and more intimately acquainted with His will],” ^AMPLIFIED “know what He wants done,” ^CEV and “to be briefed on His plan of action.” ^MESSAGE

                The “will” of reference was not what God had purposed for Paul Himself, although that was involved to a small degree. Here, God’s will equates to His purpose – His “eternal purpose” as it has been revealed in Christ Jesus (Rom 8:28; 9:11; Eph 1:9,11; 3:11; 2 Tim 1:9; 1 John 3:9). That is the preeminent will.

                The fundamental proclamation of the Gospel relates to the will of God – not the will of man, and not the objectives for men. Such things have light shed upon them by the chronicling of what God Himself is doing in Christ Jesus. No person should be engaged in preaching or teaching that is fundamentally unacquainted with God’s purpose, or objective. Further, this is not learned academically, else there would be no point in choosing anyone to know it.

                From the standpoint of the believer, knowing the will of God has to do with the presentation of our bodies to the Lord – not with a special training or indoctrination course. As it is written, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Rom 12:1-2). Other versions read, “that you may be able to test and approve what God’s will is,” ^NIV “may be able to discern what is the will of God,” ^NRSV “so that by experience you may have knowledge of,” ^BBE and “determine what God really wants,” ^GWN and “discern for yourselves.” ^NJB

                CHOSEN TO KNOW – that is a most arresting concept, but it is a true one, being revealed by Jesus. Let it be clear that if eternal life is knowing God (John 17:3; 1 John 5:20), it is clear that it is something controlled by God, not men.

THAT HE SHOULD SEE THE JUST ONE

                “ . . . and see that Just One . . .” Other versions read, “see the Righteous One,” ^NASB “the Upright One,” ^BBE “the One who has God’s approval,” ^GWN “see that which is rightful,” ^TNT “see the Messiah,” ^LIVING “the Righteous One (Jesus Christ, the Messiah),” ^AMPLIFIED “the One who obeys God,” ^CEV “His righteous Servant,” ^GNB and “the Righteous Innocent.” ^MESSAGE

                The expression “Righteous One” is not philosophical language, but refers to the Lord Jesus in the language of the Prophets. Isaiah referred to the Messiah as God’s “Righteous Servant” (Isa 53:11). John refers to the Lord Jesus as “the Righteous [one]” ^NIV (1 John 2:1). The idea here is that the Lord Jesus has faithfully discharged His office, perfectly fulfilling the will of God, which He came to do (Psa 40:8; Heb 10:7,9). Jesus is not “Just” or “Righteous” because He does what is best for you, but because He fulfills what God has determined, doing it so precisely and fully that it is the basis for our acceptance by God.

                Now, Paul was appointed by God to see the Messiah, even though he was blinded by the sight. However, the very light that blinded his flesh illuminated his spirit. He could not describe what He saw with his eyes, but spend his life declaring what he had seen with his spirit. He was chosen to know!

THAT HE SHOULD HEAR THE VOICE OF JESUS’ MOUTH

                “ . . . and shouldest hear the voice of His mouth.” Other versions read, “an utterance from His mouth,” ^NASB “words from His mouth,” ^NIV “His own voice,” ^NRSV “a voice from His mouth,” ^RSV “the sound of His voice,” ^CSB “hear Him speak to you,” ^GWN “a command from His mouth,” ^NET and “a voice from His [own] mouth and a message from His [own] lips.” ^AMPLIFIED

                Paul was chosen, not to hear a second-hand message, but to hear words coming directly from the ascended and glorified Christ. This was a privilege vouchsafed only to one other man – John the Beloved on the Isle of Patmos (Rev 1:10-20).

                Accounts of the glorified Christ speaking to Paul include the following.

➪      On the road to Damascus (Acts 9:4-6; 22:7-10; 26:14-18).

➪      In the Temple (Acts 22:17-21).

➪      Later, the night after the people were about to pull Paul into pieces (Acts 23:11-11).

➪      Paul referred to the Lord instructing him concerning the Lord’s Table (1 Cor 11:23-33).

                Stephen saw the glorified Christ standing at the right hand of God, but did not hear His voice (Acts 7:55-56). Philip was directed by an angel and the Holy Spirit (Acts 8:26,29). Cornelius was directed by a holy angel (Acts 10:3,22; 11:13). Peter was also directed by an angel and the Spirit (Acts 10:19; 12:7-8). The brethren in Antioch were directed by the Holy Spirit (13:2). But only Paul and John actually heard the voice of the enthroned Jesus. Both were chosen to do so. That is a decision made in heaven, not upon earth. Being schooled in Moses and the Prophets, Paul could receive this word.

DOES GOD PREFER ONE OVER ANOTHER?

                The single example of the choosing of Saul of Tarsus answers this question. However, although a thorough account is given of the selection of Saul, and the means through which it was carried out, this remains a subject that is heavily debated among professing Christians. Let it be clear, that so far as the provision of salvation is concerned, it is for “for all.” This is repeatedly affirmed in Scripture.

➪      “The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world” (John 1:29).

➪      “I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is My flesh, which I will give for the life of the world” (John 6:51).

➪      “For the love of Christ constraineth us; because we thus judge, that if One died for all, then were all dead” (2 Cor 5:14).

➪      “And that he died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again” (2 Cor 5:15).

➪      “For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave Himself a ransom for all, to be testified in due time” (1 Tim 2:5-6).

➪      “By the which will we are sanctified through the offering of the body of Jesus Christ once for all” (Heb 10:10).

➪      “And He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:2).

➪      “And we have seen and do testify that the Father sent the Son to be the Savior of the world” (1 John 4:14).

                However, all of God’s dealing with humanity are not after this order. He has made known that He does have preference, choosing some and rejecting others, rejecting some while accepting others.

➪      Abel and his offering were preferred to Cain and his offering (Gen 4:4-5).

➪      Isaac was preferred to Ishmael (Gen 21:12-13).

➪      Jacob was preferred to Esau (Rom 9:13).

➪      Joseph was preferred to his brothers (Gen 37:5-11; Psa 105:17).

➪      Those dwelling in Goshen were preferred to those in the rest of Egypt (Ex 8:22-23; 9:4-6; 9:26; 10:23; 14:20).

➪      Aaron was preferred to others of the tribe of Levi (Num 17:6-8; Psa 105:26).

➪      David was preferred over his brothers (1 Sam 16:11-14).

➪      Israel was preferred to the rest of the nations (Deut 14:2).

➪      The body of Christ is preferred to the world (Matt 18:20; John17:9).

➪      Christ’s disciples were given to know things withheld from the multitudes (Matt 13:11).

➪      When it came to visions and revelations, Paul received more (2 Cor 12:1).

➪      The Lord preferred to exempt the church in Philadelphia from trials coming upon the face of the earth (Rev 3:10).

➪      There is such a thing as those ordained to eternal life believing while others do not (Acts 13:48).

➪      In the end, the sheep will preferred to the goats (Matt 25:22-23).

Application

                One of the appointed means through which commitment is generated in the hearts of believers is the understanding of the Sovereignty of God. Until people arrive at the point where they can insightfully and thankfully say, “Salvation to our God which sitteth upon the throne, and unto the Lamb” (Rev 7:10), their commitment to the Lord will be partial, and their lives fragmented. I do not believe it is possible to live wholly unto the Lord without this understanding. It is most unfortunate that it has become a subject for debate among professing Christians, as though the Creator was not really greater than the created.

   THOU SHALT BE HIS WITNESS

                “ ¹⁵ For thou shalt be His witness unto all men of what thou hast seen and heard.”

                Notice who is talking, and who is being addressed. Saul is not speaking, but listening, and Ananias is doing the speaking, and doing so as directed by the glorified Christ. Saul is being told what he will be! He is not asked if this is what he wants. He is not asked to chose whether or not to accept what is being told him. There are no options declared to him, only what he has been chosen to do, and WILL do.

                A similar call was issued to other apostles: “Follow Me” (Matt 4:19; 9:9; John 1:43). He did not ask if they wanted to follow Him. Again He said to them, “ye shall be baptized with the Holy Ghost not many days hence . . . ye shall be My witnesses” (Acts 1:5,8). He made no appeal to them to choose whether or not they wanted to be baptized with the Holy Spirit, or if they would consent to be His witnesses. Later, on the eve of His betrayal, He told His disciples, “Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in My name, He may give it you” (John 15:16).

                Men may respond that God does not choose arbitrarily – but is that really a proper assessment. For clarification, the first meaning of “arbitrary” is “depending on choice or discretion; specifically: determinable by decision of a judge or tribunal rather than defined by statute.” ^{MERRIAM-WEBSTER} I understand that this can be carried too far, as though man was not involved in the matter at all. However, human involvement can be because of Divine choice, as confirmed in the case of Saul. His role in the body of Christ was an assignment, not something driven by the will of Saul of Tarsus. The Lord said to Ananias concerning Saul, “he is a chosen vessel unto Me, to bear My name before the Gentiles, and kings, and the children of Israel” (Acts 9:15) – just as the other apostles were. Our text reports both the choosing and the purpose of the choosing of Saul of Tarsus. Ananias told him, “The God of our fathers hath chosen thee, that thou shouldest know His will, and see that Just One, and shouldest hear the voice of His mouth” (Acts 22:14).

                This confirms that God cannot be found by searching (Job 11:7). If God or Christ do not reveal themselves, they cannot be known, or comprehended – and God delights in being known (Jer 9:24-25). It also confirms that legitimate ministries are ordained by the Lord, not created by men.

                Now, based upon the choice of Saul, Ananias tells him what he will do. This is not a commandment, but a prophecy. It is not a suggestion that he is to accept, but a revelation of what will be. Any theology that does not make allowance for the free and unreserved acceptance of this revealed fact is in some way flawed. It could also be that it is stated clumsily, being driven more by the wisdom of men than by the word of the Lord. At any rate, men should never attempt to explain why they believe something that contradicts Scripture. If it is true that man lives “by every Word of God” (Lk 4:4), then we must always defer to the Word, discarding quickly any thought that conflicts with it.

HIS WITNESS UNTO ALL MEN

                “For thou shalt be His witness . . .” Other versions read, “you will be a witness.” ^NASB “you will be His witness, ^NRSV and “has chosen you . . . so that you may become His witness.” ^PHILLIPS

                As it is used here, and by technical definition, the word “witness” has at least four meanings.

➪      A witness in a legal sense. In this case, a “witness” is one who has been chosen by Christ, called by Him, and appointed to testify of specific things.

➪      One who is a spectator of anything. As used here, the “witness” is not bearing testimony as one who is a second-hand witness – who has heard the truth from one of his peers. This was a requirement for apostles – first-hand knowledge.

➪      In an ethical sense: what is right and honorable. There is such a thing as a “false witness” (Psa 27:12; Matt 26:60; Acts 6:13). These are witnesses who lie when they say they have seen this or that, or that God has revealed to them the lie they are telling. A true witness is a “faithful witness” (Prov 14:5), who relates precisely what he has seen and heard.

➪      One who maintains the witness even to death. As used here, a witness is one when continues to deliver the message given to him, even though it may lead to his death, or martyrdom.

UNTO ALL MEN

                 “ . . . unto all men . . .” Other versions read, “ to all men,” ^NASB “to all the world,” ^NRSV “to all people,” ^NET and “before all men.” ^PHILLIPS

                The revelations and visions that were given to Paul (2 Cor 12:1; Eph 3:4) were not private and personal communication, intended only for him. They were meant for “all men,” or “all the world.” The marvelous things that were opened to Paul concerning the purpose of God, salvation, the accomplishments of Christ, the New Covenant, etc., were matters God intended for all men to know, even down to this generation. That is why they were given to Paul – to be testified to “all men.”

                If this is true – and it most assuredly is – then how can an ignorance of Paul’s writings within the professed church be justified? Thirty percent of the total words contained in Matthew through Revelation were written by Paul. Although I have mentioned these teachings in previous lessons, and having added to ths listing, I want to draw your attention again to them.

PAUL’S UNIQUE TEACHING

THINGS GIVEN FOR ALL MEN TO HEAR

1.       That the church is the body of Christ (Rom 12:4-5; 1 Cor 12:12-27; Eph 1:23; 2:16; 3:6; 4:4,12-16; 5:23,30; Col 1:16; 2:19; 3:15)

2.       The merging of Jew and Gentile in Christ (Eph 2:15-16,19).

3.       The exposition of justification by faith (Rom 3:20-5:18; Gal 2:16-17; 3:8-24).

4.       The distinction between the Old and New Covenants (2 Cor 3:6-14; 7:22; 8:8-13; 10:16-17; Gal 3:15-17; 4:22-28; Heb 9:15-20).

5.       The reality of “the old man” and “the new man” (Rom 6:6; Eph 5:22-24; Col 3:9-10).

6.       The inner warfare experienced by those who live by faith (Rom 7:15-25; Gal 5:17).

7.       The spiritual logic that declares the coming conversion of the Jews (Rom 9-11).

8.       The High Priesthood of Christ (Heb 3:1; 4:14-15; 5:5,10; 6:20; 7:26; 8:1; 9:11; 10:21).

9.       The relation of Abraham to those who believe (Rom 4:1-16; Gal 3:6-18).

10.     The significance of Melchizedec (Heb 5:6,10; 6:20; 7:1, 10-21).

11.     The eternal purpose of God (Rom 8:28; Eph 1:11; 3:11; 2 Tim 1:9).

12.     What took place behind the scenes when Jesus died (Col 1:20; 2:14-15; Heb 2:14; 9:26).

13.     The whole armor of God (Rom 13:12; 2 Cor 6:7; Eph 6:10-18).

14.     Spiritual weaponry (2 Cor 10:4-5; Eph 6:17).

15.     Believers battling with principalities and powers (Eph 6:12).

16.     The fruit of the Spirit (Gal 5:22-23; Eph 5:9).

17.     The works of the flesh (Gal 5:19-21).

18.     The office of a Bishop (1 Tim 3:1-7; Tit 1:7-11).

19.     The office of a deacon (1 Tim 3:10-13).

20.     The exposition of spiritual gifts, and how they are administered (Rom 12:3-8; 1 Cor 12:1-31; 14:1-12; Eph 4:11-16).

21.     Why men cannot be justified by works (Rom 3:26; 4:2; Gal 2:16; 3:2-5).

22.     The imputation of righteousness upon the basis of faith (Rom 1:7; 3:22-25; 4:5-25; 10:6-10; Phil 3:9).

23.     Extensive teaching concerning baptism into Christ (Rom 6:1-23; Gal 3:27; Eph 4:5; Col 2:11-15).

24.     The comparison of Adam and Christ (Rom 5:14-21; 1 Cor 15:22,45).

25.     Extensive teaching on the resurrection of the dead (1 Cor 15:15-57).

26.     The ministry of the Holy Spirit (Rom 8:11-14, 26–27; 2 Cor 3:3-18; Gal 4:6, 29; 5:5,16-18,22-24; 6:8; Eph 2:22; Eph 5:9).

27.     The intercession and mediation of Christ Jesus (Heb 7:25; 1 Tim 2:5; Heb 8:6; 9:15; 12:24).

28.     The intercession of the Holy Spirit (Rom 8:26-27).

29.     Predestination and election (Rom 8:29-33; 9:11; 11:5-7,28; Eph 1:5,11; Col 3:12; 1 Thess 1:4; 2 Tim 2:10; Tit 1:1).

30.     The body being for the Lord (Rom 12:1-2; 1 Cor 6:-13-20).

31.     God’s objective for believers (Eph 3:15-30; 4:12-16; Col 1:9-11).

32.     The resurrection body (2 Cor 5:1-5).

33.     The accomplishments of the cross (Eph 2:16; Phil 2:8; Col 1:20; 2:14-15).

34.     Extensive teaching concerning the Lord’s Table (1 Cor 10:21; 11:23-29).

35.     Types and shadows (Gal 4:24; Col 2:17; Heb 8:5; 9:24; 10:1).

36.     Extensive teaching of the grace of God (Rom 3:24; 4:4,16; 5:2, 15-17, 20-21; 6:14-15; ; 11:5-6; 12:3-6; 1 Cor 15:10; 2 Cor 8:9; Gal 1:15; Eph 2:5-8; 2 Thess 2:16; 1 Tim 1:14; 2 Tim 1:9; Tit 2:11-12; Tit 3:7; Heb 2:9; 4:16; 12:28).

37.     Heavenly hosts being tutored concerning God’s wisdom through the church (Eph 3:10).

38.     Angels being present in the assembly of the saints (1 Cor 11:10).

39.     How the church is to respond to immoral people among them (1 Cor 5:1-9).

40.     With the exceptions of six references to the “Gospel” in the book of Acts, and five references in the epistles and Revelation, every mention of that word from in Romans through Revelation (seventy-five) is found in Paul’s writings.

41.     The ascension of Jesus and its bearing on the gifts given to the church (Eph 1:20; 4:8-11; 1 Tim 3:16; Heb 1:3; 4:14; 9:14).

42.     The use of the word “heavenly” (1 Cor 15:48,49; Eph 1:3,20; 2:6; 3:10; 2 Tim 4:18; Heb 3:1; 6:4; 8:5).

43.     The degeneracy of the Gentile world without Christ (Rom 1:19-32).

44.     With the exception of two references in First Peter, and one in Third John, the remaining teaching concerning Gentiles is given by Paul (48 references).

45.     The fact that some of the Jewish branches were broken off, and some Gentiles were grafted into the Jewish olive tree (Rom 11:11-24).

46.     The destruction of the man of sin at the coming of the Lord (2 Thess 2:3-10).

47.     Receiving the love of the truth, and the consequences of not doing so (2 Thess 2:10-12).

48.     What was involved in the condescension of Christ coming into the world (Phil 2:5-8).

49.     What we are “come to” in Christ Jesus (Heb 12:22-24).

50.     In showing the folly of seeking to be justified by Law, the allegory of Hagar and Sarah in explaining the distinction of the New Covenant (Gal 4:21-31).

OF WHAT THOU HAST SEEN AND HEARD

                 “ . . . of what thou hast seen and heard.”

                The reference here is what Paul; had seen and heard from Christ Himself. This is confirmed by the testimony Paul gave before king Agrippa. There he recounted the words Jesus spoke to him on the road to Damascus. “But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I WILL appear unto thee” (Acts 26:16). This would include his tutoring by Jesus during the three years before he went to see Peter at Jerusalem (Gal 1:18). Prior to that he did not confer “with flesh and blood” (Gal 1:16). He was not taught by the twelve apostles or any other man concerning what he was to preach. Ananias did not outline any message to him, but only told him what he had been appointed to do. The writings of Paul – all of them to the church – are confirmation that he was a faithful steward.

   WHY TARRIEST THOU

                “ ¹⁶ And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.”

                Here is a man who was called and commissioned directly by Jesus Christ. Yet, when it comes to his entry into the Kingdom, coming into Christ, and being added to the church, there is nothing unique about what he is told to do. Paul’s sins will not be washed away in a special way, but in a manner that is characteristic of the “common salvation” in which all with the “common faith” participate (Jude 1:3; Tit 1:4). There are social ministries, but, with the exception of the thief on the cross, no special entrances.

                Uniqueness only applies to the assignment of the work a person is to do in the body of Christ (1 Cor 12:18). It does not apply to how they are inducted into Christ, or the manner in which they are to conduct their lives. Their mindset is to be the same, with the affection of every believer being set on things above, and not on things on the earth (Col 3:1). They are all to work out their salvation with fear and trembling (Phil 2:12). This being the case, how great a transgression it is to have contradicting messages daily delivered by the professing church on these matters!

                Every believer is to resist the devil (1 Pet 5:7-8; James 4:7), perfect holiness in the fear of the Lord (2 Cor 7:1), and press toward the mark for the prize of the high calling in Christ Jesus (Phil 3:14). No one is exempted from living by faith (Heb 10:38), walking in the Spirit (Gal 5:16,25), or keeping the rejoicing of the hope firm unto the end (Heb 3:6). Yet, these are not consistent requirements by modern churches.

                All believers are to keep themselves in the love of God (Jude 1:21), possess their bodies in sanctification and honor (1 Thess 4:4), and run the race with patience (Heb 12:1-2). Not a single one of those who are in Christ Jesus is excluded from the mandates to “be holy” (1 Pet 1:15-16), “love the brethren” (1 John 3:14), and to present their bodies a living sacrifice unto God (Rom 12:1-2).

                The fruit of the Spirit is to be found in every professing Christian (Gal 5:22-24; Eph 5:9), and none of them are allowed to make a place for the devil (Eph 4:27). Every single believer is expected to add virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity to their faith (1 Pet 1:5-8).

                All believers are “strangers and pilgrims” in the world (Heb 11:13; I Pet 2:11), “kings and priests unto God” (Rev 1:6), and part of a “chosen generation” (1 Pet 2:9). All of them have been “quickened” (Eph 2:1), “turned” (Acts 26:18), “washed,” “sanctified,” and “justified” (1 Cor 6:11). They have all been “made to sit together with Christ in heavenly places” (Eph 2:6), have access to God (Rom 5:2; Eph 3:12), and possess the Spirit of Christ (Rom 8:14; 1 Thess 4:8).

                Everyone in Christ has received a kingdom (Heb 12:28), are being “kept by the power of God” (1 Pet 1:5), and have their “names written in heaven” (Heb 12:23). They have all been “made accepted in the beloved” (Eph 1:6), are being brought to glory (Heb 2:10), and their temptations are strictly monitored and controlled by the Lord (1 Cor 10:13). All of the promises of God belong to them (2 Cor 1:20), they are being changed from one increasing stage of glory to another by the Holy Spirit (2 Cor 3:18), and the Holy Spirit is making intercession for them (Rom 8:26-27).

                Some may wonder why it is necessary to mention such things, being that they are declared with power in the Scriptures. While this is true, the Scriptures are not being declared as they should be in this generation. The people of God are not being told of the great salvation in which they have participated.

                The characteristics and possessions I have just enumerated are generally thought to belong to extraordinary and leading Christians. No person of sound mind would dare to affirm that they are evident in the average church to any significant degree. We are now faced with as younger generation of professing Christians in which they are glaringly absent. There is a brand of Christianity that has been foisted upon the people that accepts mediocrity and spiritual ignorance as normal. Any individual who manifests some consistent interest in the things of God is viewed as an exceptional person. This is a most serious condition, even though it is very popular.

                However, even when a person is placed in an exceptional office, there is no reduction in the requirement of things common to salvation. Unique requirements pertain to “the office” (Rom 12:4), and not to the character or spirituality of the one involved.

                It is for this reason that Ananias will require Paul to do what every believer is required to do. His calling was singular, his office was unparalleled, but his entrance was just like yours!

WHY TARRIEST THOU?

                “And now why tarriest thou? . . .” Other versions read, “who are you waiting?” ^NKJV “why do you delay?” ^NASB “what are waiting for?” ^NIV “why lingerest thou?” ^DARBY “don’t wait any longer,” ^IE and “what are you going to do?” ^EMTV

                While men are fond of delays, the Lord is not, nor are those who have the mind of Christ. Israel was not to delay giving their first fruits to the Lord (Ex 22:29). The Psalmist did not delay to keep the Lord’s commandments (Psa 119:60).

                It will be interesting, to say the least,how Paul reacts to the matter concerning which there is to be no delay. It will be obvious that some of the religion traditions that have risen to prominence in Christendom were unaccepted and unknown at the time of our text.

ARISE AND BE BAPTIZED

                “ . . . arise, and be baptized . . .” Other versions read, “Get up, be baptized.

 ^NIV “get up, and have baptism,” ^BBE “Get up, immerse yourself,” ^CJB “Get up and have yourself baptized,” ^NAB “Hurry and be baptized,” ^NJB “having risen, baptize thyself,” ^YLT “Go and be baptized,” ^LIVING “Rise up, get yourself immersed,” ^IE and “get yourself baptized.” ^WEYMOUTH

                Here is a text that illustrates the inadequacy of etymology. The technical meaning of Greek words is often helpful, and assists in confirming textual meaning. However, unless a person has a grasp of “sound doctrine,” a technical view of language can actually lead them out into left field, so to speak. This is seen in the sloppy expressions in some versions: “immerse yourself,” ^CJB and “baptize thyself.” ^YLT There is no record of a believer baptizing, or immersing, himself, as Naaman dipped himself in the river Jordan seven times (2 Kgs 5:10,14). Wherever there is a record of someone being baptized, another person baptized them. John the Baptist baptized the people, as recorded in John 3:23. He baptized Jesus, at the insistence of Jesus Himself (Matt 3:14-16). Peter did not tell penitents on the day of Pentecost to baptize themselves, but to “be baptized” (Acts 2:38). It is written that “they that gladly received the Word were baptized” (Acts 2:41). When those in the city of Samaria “believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women” (Acts 8:12). Philip baptized the Ethiopian eunuch (Acts 8:38). Peter commanded those of the house of Cornelius to be baptized in water (Acts 10:47-48). Upon hearing the preaching of Paul, Lydia “was baptized, and her household” (Acts 16:14-15). Not delaying, the Philippian jailer and his household were baptized “the same hour of the night” (Acts 16:33). When Paul peached in Corinth “many of the Corinthians hearing believed, and were baptized” Acts 18:8). After hearing of Christ and the necessity of believing upon him, certain disciples in Ephesus “were baptized in the name of the Lord Jesus” (Acts 19:5). This was something performed by the servants of God. It was accompanied by “the operation of God,” to be sure (Col 2:12), confirming the validity of the action.

                None of these cases are reported in such a manner as to lead to the conclusion that the baptism of reference was unseen, and accomplished independently of personal obedience. They are not accompanied by any form of ambiguity or vagueness. The baptism of John prepared the people by giving them a proper conception of the physical action of baptism, and no one who believed John had any difficulty understanding what being baptized involved. The fact that this subject is attended by so much controversy and disagreement among professing Christians is yet another confirmation that we are living in a massive falling away.

WASHING AWAY THY SINS

                “ . . . and wash away thy sins . . .” Other versions read, “wash your sins away,” ^NIV “have your sins washed away,” ^NRSV “be cleansed from thy sins,” ^MRD “wash off your sins,” ^WEYMOUTH and “scrubbed clean of those sins.” ^MESSAGE

                There is no way to effectively dissociate the initial removal of sins from being baptized. Further, being baptized with the Holy Spirit (Mk 1:8; Acts 1:5; 11:16) or with suffering unto death (Lk 12:60; 1 Cor 15:29), are never directly associated with being forgiven. This is the baptism that is an appeal for a purified conscience (1 Pet 3:21), and stands at the threshold of the entrance into the Kingdom of God (John 3:5). Where this is denied, the element of godly honesty is missing.

                This is the washing to which other texts refer.

➪      “And such were some of you: but ye are WASHED, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God” (1 Cor 6:11).

➪      “ . . . Christ also loved the church, and gave himself for it; that He might sanctify and cleanse it with the WASHING of water by the word” (Eph 5:26).

➪      “Not by works of righteousness which we have done, but according to his mercy he saved us, by the WASHING of regeneration, and renewing of the Holy Ghost” (Titus 3:5).

➪      “Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies WASHED with pure water” (Heb 10:22).

                It is quite true that at the root, our sins are removed when Jesus “washed us from our sins in His own blood” (Rev 1;5). However, that had to do primarily with His death, through which He took away the sins of the world (John 1:29). It is in our baptism that we appropriate that washing, being “baptized into His death” (Rom 6:3).

                Many people are related to Naaman, the Syrian leper, in their attitudes. It is as difficult for them to associate baptism with washing away sins, as it was for Naaman to perceive any connection with dipping in the river Jordan with the healing of his leprosy. One essential difference between Naaman and these people is that Naaman did do what he told to do – dipping seven times in the Jordan river. After doing this, he no longer had any difficulty making the required association.

CALLING UPON THE NAME OF THE LORD

                “ . . . calling on the name of the Lord.” Other versions read, “calling on His name,” ^NASB “giving worship to His name,” ^BBE “as you call on His name,” ^CJB “invoking His name,” ^DOUAY “in calling on His name,” ^GENEVA “whilest thou involkest His name,” ^MRD “by calling upon the name of the Lord,” ^NLT “in calling on the name of the Lord,” ^PNT “trusting in His name,” ^IE and “by calling upon His name, wash away your sins.” ^AMPLIFIED

                Peter told those to whom he preached on the day of Pentecost, “whosoever shall call on the name of the Lord shall be saved” (Acts 2:21). Paul taught the same thing in Romans 10:13. Those in Christ are described as those who “call upon the name of Jesus Christ our Lord” (1 Cor 1:2). For that matter, when the Lord Jesus Himself was baptized he prayed. As it is written, “it came to pass, that Jesus also being baptized, and praying, the heaven was opened” (Luke 3:21).

                I have heard many contend for the necessity of being baptized into Christ – and rightly so. However, I do not recall ever hearing them contend that men must also call upon the name of the Lord. While this is done at the time a person is baptized, it is not synonymous with being baptized. This phrase – calling upon the name of the Lord – equates to an expression found in Colossians. “In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses” (Col 2:11-13). Other versions read “through faith in the working of God,” ^NKJV “through your faith in the power of God,” ^NIV “through faith in the powerful working of God,” ^ESV “ye believed in the power of God,” ^MRD “because you trusted the mighty power of God,” ^NLT “through faith that is wrought by the operation of God,” ^TNT “because you trusted the Word of the mighty God,” ^LIVING “through faith produced within you by God,” ^WEYMOUTH and “through your faith in the energy of that God,” ^MONTGOMERY

                Technically speaking, it is one’s faith in the working of God that causes the individual to be raised to “walk in newness of life” (Rom 6:4). It is also true that the faith itself is the working of the Lord, as some versions indicate: “through faith that is wrought by the operation of God,” ^TNT and “through faith produced within you by God.” ^WEYMOUTH Men must be taught properly concerning baptism, so that they are not left trusting in their baptism, but in the God who works effectively at that time.

                The point here is that having faith in the working of God, and relying upon His power to do what must be done, equates with calling upon the name of the Lord. In all candor, I must acknowledge that I am not aware of any leading person in the group with which I was identified ever making a point of this. They left the people thinking that the act of baptism itself appropriated the benefit of remission. However, that is not an accurate concept. The remission was appropriated at that time, but it was the working of God that accomplished it, not the obedience of man – even though it is imperative for men to obey.

                It is no more right for believers to trust in their baptism that it was for the Jews to trust in their circumcision. Yet, this is quite common among certain people. Baptism is the point of entrance into Christ, but it is not itself the entrance – and there is a vast difference between the two. In this baptism, men baptize men, but men do not effect the forgiveness of sins, the entrance into Christ Jesus, the receiving of the Holy Spirit, or becoming a part of the body of Christ. That falls under the classification of “the operation of God,” or “the working of God” – what God Himself does. The time of blessing and the blessing itself must not be confused.

   WHILE I PRAYED IN THE TEMPLE

                “ ¹⁷ And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance; ¹⁸ And saw Him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning Me.”

                Paul now shows his listeners that he had turned to the Gentiles by Divine direction, and not out of any hatred for the Jews themselves.

WHEN I WAS COME AGAIN TO JERUSALEM

                “And it came to pass, that, when I was come again to Jerusalem . . .”

                This refers to the time following his three years with the Lord – when he again went to Jerusalem as recorded in Acts 9:26-29). During that time Paul (then Saul)_ sought to join himself to the disciples, but they were afraid of him, and did not believe he was a disciple. Barnabas then brought him to the apostles “and declared unto them how he Saul) had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus” (Acts 9:27). In his letter to the Galatians, Paul said this was three years after the Damascus road experience, and that it lasted for fifteen days.

WHILE I PRAYED IN THE TEMPLE

                “ . . . even while I prayed in the temple . . .” Other versions read, “and was praying in the Temple,” ^NKJV “while I was at prayer in the Temple,” ^BBE and “While I was praying in the temple courtyard.” ^GWN

                When I read these words I recall what Jesus said when He cleansed the Temple of “all them that bought and sold in the Temple” (Matt 21:12). After He had overthrown the “tables of the moneychangers, and the seats of them that sold doves,” He cried out to them, “It is written, My house shall be called the house of prayer; but ye have made it a den of thieves” (Matt 21:13; Mk 11:27; Lk 19:46; Isaiah 56:7).

I FELL INTO A TRANCE

                “ . . .I was in a trance . . .” Other versions read, “I fell into a trance,” ^NASB “my senses became more than naturally clear,” ^BBE “I went into a visionary state,” ^CSB “I became in ecstasy,” ^DOUAY “I saw a vision,” ^IE “I fell into a trance (an ecstasy),” ^AMPLIFIED and “lost in the presence of God.” ^MESSAGE

                The Greek word from which “trance” is translated is evksta,sei. The transliteration of this word is “ecstacy.” The lexical meaning of the word is, “a throwing of the mind out of its normal state . . . or that of the man who by some sudden emotion is transported as it were out of himself, so that in this rapt condition, although he is awake, his mind is so drawn off from all surrounding objects and wholly fixed on things divine that he sees nothing but the forms and images lying within, and thinks that he perceives with his bodily eyes and ears realities shown him by God,” ^THAYER “as a partially suspended consciousness ecstasy, trance,” ^FRIBERG “trance, vision.” ^UBS

                The word “trance” is mentioned three times in the Authorized Version.

➪      Balaam is said to have fallen into a trance: “He hath said, which heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open” (Num 24:4). “He hath said, which heard the words of God, and knew the knowledge of the most High, which saw the vision of the Almighty, falling into a trance, but having his eyes open” (Num 24:16).

➪      Peter fell into a trance on a rooftop, where he had gone to pray. “And he became very hungry, and would have eaten: but while they made ready, he fell into a trance” (Acts 10:10). His himself said, “I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me” (Acts 11:5).

➪      Paul is recounting his vision in this text. “And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance” (Acts 22:17).

                Other versions presesnt these verses in the following words.

➪      Numbers 24:4,16 – “falls down,” ^NKJV “falls prostrata.” ^NIV

➪      Acts 10:10; 11:5; 22:17 – “visionary state,” CSB “ecstacy of mind.” ^DOUAY Most other versions use the word “trace.”

                While there is some mystery that surrounds the matter of trances, several general observations can be made.

➪      Divine communication is not limited to natural experiences.

➪      There are realities that can be seen without the employment of natural vision and hearing.

➪      The human spirit is capable of more than what can be expressed through or received by the body.

➪      Peter, and Paul fell into a trace while they were praying.

➪      Spiritual life can and must be lived by the believer – but it cannot be controlled by the individual, nor is it in man that walks to direct his own steps. As it is written, “O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps” (Jer 10:23).

I SAW HIM SAYING UNTO ME

                 “And saw Him saying unto me . . .” Other versions read, “I saw the Lord speaking,” ^NIV “saw Jesus saying to me,” ^NRSV “and I saw the Lord. He told me,” ^GWN and “I saw a vision of Jesus saying to me.” ^NLT

                This was a unique experience in which Paul saw, but not with his eyes, what was actually taking place at the time – Jesus was speaking to him, and was doing so concerning a present circumstance. In some way, he was projected into the unseen spiritual realities that were taking place at the time. This was something that was being strictly revealed and governed from heaven. There is no human faculty that would have enabled Paul to see what was taking place in this trance.

GET THEE QUICKLY OUT OF JERUSALEM

                 “. . . Make haste, and get thee quickly out of Jerusalem . . .” Other versions read, “and I saw Him saying to me, 'Make haste, and get out of Jerusalem quickly,” ^NASB “Quick . . . Leave Jerusalem immediately,” ^NIV “Hurry, and get out of Jerusalem quickly,” ^NRSV “Hurry! Leave Jerusalem now!” ^LIVING

                For Paul, Jerusalem was not the place to be at that time. The opposition that he was meeting there was too serious. When Paul was in Corinth, he also faced some serious opposition. However, when he had determined to leave the area, the Lord appeared to him in a vision and said, “Be not afraid, but speak, and hold not thy peace: (For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city” (Acts 18:9-10). Paul remained in Corinth for another year and a half (Acts 18:11).

                The incident that Paul is relating actually took place before the one at Corinth. Yet, the Lord, who can control men at will, did not tell him no one would hurt him. Although the circumstance at Jerusalem may have appeared nearly identical to that of Corinth, that was not all the way it was.

                Only the Lord can properly direct our steps. Even though we must extend ourselves to be wise and discreet in doing the work of the Lord, when it comes down to the bottom line, it is the Lord who directs our steps. The only way we can be directed, however, is to walk on the narrow path, live by faith, walk in the Spirit, and maintain our fellowship with Jesus, into which we were called. If we do so, living unto the Lord, His promise will be fulfilled in us: “And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: and thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left” (Isa 30:20-21).

The Bane of a Shallow Religion

                Right here it is necessary to make a few comments concerning the bane of a shallow religion. By a “shallow religion,” I mean an approach to living that only deals with surface matters – or issues relating to life in this world. It is the kind of life where there is no “root” – men hear the Word of the Lord but it does not go deep enough into their persons. Jesus described this kind of person as being like a shallow layer of earth that was thinly spread upon a large and impenetrable layer of rock. He described such a person in these words, “But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended” (Matt 13:5-6). Mark reads, “And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness; And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended” (Mark 4:16-17). Luke reads, “They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away” (Luke 8:13).

                This is a most vivid description that accounts for the fall of those who have made a profession of faith. There is a sense in which the Word never went deep enough in their hearts to make them sensitive to the Lord. Somehow they thought they could live by rules instead of by faith. They did not know the wickedness of the world, and so they stayed too close to it (1 John 2:15-17). They were not cognizant of the craftiness of the devil, and so made a place for him to work in their lives (Eph 4:27). They had very little idea of how very much is given to us in Christ Jesus (Eph 1:3), and therefore, they never pressed toward the mark, or zealously sought the things which are above, where Christ sits at the right hand of God (Col 3:1-2). That is why they fell! That is why they were unable to hear the voice of the Lord!

                What we have in our day is an approach to the Christian life that actually promotes this kind of spiritual naivete and immaturity. Professing Christians are being produced that do not grow into a state of fruit bearing (Rom 7:4). The professing churches knows they have this kind of people on their hands, yet they are apparently blind to the cause of it. They have created artificial means to address a lack of depth, a weak faith, and fruitless lives. They have counselors, workshops, programs, and a variety of special ministries they imagine are addressing the ills of the church. But none of those means have been able to develop spiritual sensitivity in the people. It has only made them dependent upon humanly devised means.

                But Paul did not embrace this kind of approach to God. He lived and walked in such a manner as made him sensitive to Divine direction. This was not something that was especially for him. This is a New Covenant provision, and is included in the glorious expression, “the knowledge of God” (1 Cor 15:34; 2 Cor 10:5; Col 1:10; 2 Pet 1:2).

THEY WILL NOT RECEIVE YOUR TESTIMONY

                “ . . . for they will not receive thy testimony concerning Me.” Other versions read, “accept your testimony about Me,” ^NASB “your witness about Me,” ^BBE “what you have to say about Me,” ^CJB “the testimony you are giving about Me,” ^NJB “thy witnes that thou bearest of Me,” ^TNT “when you give them My message,” ^LIVING and “the truth about Me.” ^IE

                Notice what Jesus did not say to Paul. He did not say the Jews would reject Paul himself – although they did. He did not say they would reject his personal testimony concerning how he had been called. It is what Paul was saying about Christ Jesus Himself that would be rejected. That was reason enough for him to leave. Luke says that during that time “he spake boldly in the name of the Lord Jesus” (Acts 9:29). Prior to that, and immediately after his conversion, Paul had “increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ” (Acts 9:22). Christ Jesus was the subject or theme of his testimony.

                A person who does not preach Christ, declaring and expounding His Person, accomplishments, and current activity, has no right to preach or teach among the people of God. This especially applies to those who tailor their message to please the people. It is the message of Christ that discovers the kind of people that are being addressed. If they have no interest in Jesus Christ Himself, then God really has nothing more for them. Everything God has for men is given to them through His Son, and if men do not want the Son, they are locked into a state of spiritual ignorance and poverty.

                This kind of testimony stands in stark contrast to the preaching and teaching of our day. With very few exceptions, the theme of today’s preachers and teachers centers in humanity – their problems, and their potential. These men come with resolutions for difficulties and challenges, and they are encased in a code or a system they themselves have created.

                The result is that we now have a generation of professing Christians who know very little about Christ Jesus the Lord. Their perception of why He came into the world is very limited. What He was doing in His ministry is not clear to them. The accomplishments of His death have not been perceived beyond an introductory view. What He is doing now is not common knowledge, and the reality and purpose of His second coming are rarely heard. The relationship of the church to Him is only vaguely seen. The fact of men being conformed to His image has been buried beneath the rubble of self-help systems and the promotion of religious institutions. Actually, the modern and popular Christian message is essentially a proclamation about men, not Jesus. The Son of God that is being represented is more like a genie in a bottle than the Savior of men. It is “another Jesus” (2 Cor 11:4).

                This is by no means an innocent situation, and it must not be glossed as though it did not exist. As the prophet Jermiah exclaimed, “A wonderful and horrible thing is committed in the land; The prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?” (Jer 5:30-31). What will the outcome of such a circumstance be? Would God really be glorified by saving and receiving such a people? If so, then precisely what is the purpose of salvation, and the awful requirements that were laid upon the Lord Jesus in order to the expiation of sin, the conferment of the Holy Spirit, and Divine acceptance? If God’s integrity and faithfulness can really be maintained in a compromising posture, why have Jesus?

   THEY KNOW

                “ ¹⁹ And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on Thee. . .”

                There are several instances in Scripture of men responding to the Lord – holding a dialog directly with Him. These incidents are distinguished from prayers and inquiries made to the Lord. Here is a brief sampling of such dialog. These do not include communications with angels.

➪      Adam (Gen 3:9-12).

➪      Eve (Gen 3:13).

➪      Cain (Gen 4:13-15).

➪      Abraham (Gen 15:2-3; 18:23-28;

➪      Abimelech (Gen 20:4-8).

➪      Moses (Ex 3:4-5:18; 21:9-14).

➪      Isaiah (Isa 6:8-11).

➪      Jeremiah (Jer 4:10).

➪      Ezekiel (Ezek 11:13-23).

➪      Paul (Acts 22:10,19).

                The fact of these occurrences is most arresting to ponder. They are to be compared with Israel who, when they heard the voice of God collectively, did not want to hear it anymore (Ex 20:19). There was also an occasion when God spoke from heaven, but the people were unaware of who spoke (John 12:28-29). Few, indeed, are the occasions when men dialoged with God, asking and answering verbally.

                The answer of Paul to the glorified Christ is an example of the boldness of faith (Eph 3:12). It also reveals the potential impact of being reconciled unto God (Col 1:20-21), and participating in the Divine nature (2 Pet 1:4). Additionally, the implications of being called into the fellowship of God’s Son (1 Cor 1:9) are lived out in this text.

LORD

                “And I said, Lord . . . ” Other versions read, “Lord, I replied,” ^NIV “And I said: My Lord,” ^MRD “‘Lord,’ I answered,” ^NJB “‘But Lord,' I argued,” ^LIVING “But Lord,” IE and “So I said, `Lord.” ^WILLIAMS

                This is the same way in which Paul addressed the Savior on the road to Damascus: “LORD, what wilt Thou have me to do?” (Acts 9:6; 22:10). Just as in Paul’s initial encounter with the glorified Christ, this is a perceptive response, not merely a formal one.

I IMPRISONED AND BEAT

                “ . . . they know that I imprisoned and beat in every synagogue . . . ” Other versions read, “putting in prison and whipping,” ^BBE “cast into prison and beat,” ^DOUAY “delivered up to prison and have scourged,” ^MRD and “cast into prison and flogged.” ^AMPLIFIED

                As if putting them in prison was not enough, Paul had the believers beaten, whipped, or flogged also. The word “beat” is translated from a word that means “to flay, skin . . . be beaten with many stripes,” ^THAYER “literally remove the skin, flay figuratively in the NT beat, strike repeatedly, whip,” ^FRIBERG and “to strike or beat repeatedly - 'to strike, to beat, to whip.” ^LOUW-NIDA

                This kind of beating was done with such force and repetition as to separate the skin from the bone. This was done, the Jews imagined, in fulfillment of the Law, which spoke of the manner in which wicked people were to be punished. “And it shall be, if the wicked man be worthy to be beaten, that the judge shall cause him to lie down, and to be beaten before his face, according to his fault, by a certain number. Forty stripes he may give him, and not exceed: lest, if he should exceed, and beat him above these with many stripes, then thy brother should seem vile unto thee” (Deut 25:3). In their penchant for precision, and not willing to take a chance of exceeding the number forty, the practice of the Jews was to beat the one being punished with “forty stripes save one” (2 Cor 11:24). The beating took place in the prison, as well as in the synagogue. Jesus had told His disciples they would be beaten in the synagogues: “But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues” (Mat 10:17).

                There are least eight records of this oppression in the book of Acts.

➪      Acts 8:3: “As for Saul, he made havoc of the church, entering into every house, and haling men and women committed them to prison.”

➪      Acts 9:1-2: “And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, and desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.”

➪      Acts 22:4: “And I persecuted this way unto the death, binding and delivering into prisons both men and women.”

➪      Acts 26:10-11: “Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.”

➪      1 Corinthians 15:9: “For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.”

➪      Galatians 1:13: “For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it.”

➪      Philippians 3:6: “Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.”

➪      1 Timothy 1:13: “Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.”

THEM THAT BELIEVED ON THEE

                “ . . . them that believed on Thee. . . ” Other versions read, “those whom believe in You,” ^NIV “those who had faith in You,” ^BBE “who trusted in You,” ^CJB “believed in Thee,” ^DOUAY “those believing on Thee,” ^YLT and “who believed on (adhered to and trusted in and relied on) You.” ^AMPLIFIED

                There are two sides to believing, and the absence of either of them voids any claim to having believed. First, this is a firm persuasion of the reality of Christ’s Person, and the fact and effectuality of what He has done in the behalf of humanity. Where this persuasion is missing, the individual has not believed, and ought not be treated as though he had. The second is trusting, or leaning wholly upon the Savior. The one who believes does not hesitate to cast the weight of his soul upon the Lord, anticipating that he will be sustained, nourished, and guided by Jesus. Where this trust is absent, a claim to have believed is a lie. No person is believing who lives without relying on Jesus.

                Satan himself has inserted corrupt thoughts concerning believing into the professed church. Rarely will you find a person or a congregation who attaches preeminence to the act of believing itself. Generally, it is WHAT a person believes that is accented, and that is usually associated with sectarian views instead of the truth itself. Considering believing as though it was some kind of academic activity, many make a point of saying that believing is not enough. They are eager to cite James, who states that faith without works is dead, being fundamentally ignorant of the subject he was expounding.

                Note this text. Paul is speaking to the Son of God Himself – the glorified Son of God. He refers to His people – those who have been joined to Him. And how is it that he refers to them? He says they are those who believed, or were believing on Christ Jesus. How could this be a shallow and incomplete term if it is spoken by an insightful man to the enthroned Savior? What is there about Paul’s expression that is deficient, incomplete, or not adequate to describe those who are in Christ Jesus?

                Twenty-six times in the book of Acts, those who accepted the truth concerning Christ, and were joined to Him, are referred to as believing, or having believed (2:44; 4:4,32; 5:14; 8:12,13; 9:42; 10:45; 11:17,21; 13:12,48; 14:1,23; 15:5; 16:1,34; 17:4,12,34; 18:8,27; 19:2,18; 22:19; 28:24). When other acts of obedience are mentioned, such as baptism, they always follow believing, confirming that the obedience was, in fact, the “obedience of faith” (8:12,13; 18:8; Rom 16:26). Those who rejected the message are said to have “believed not” (17:5; 19:9; 28:24).

                Believing is a summation of human response, or the fountain from which all valid response flows. Thus Paul could refer to the people of God as those who were believing, doing so before the Lord’s Christ, and without any twinge of conscience.

Why Was This Allowed?

                Both the novice and the sophist find great difficulty with righteous people being beaten. How is it that those who are believing can in any way be oppressed by those who do not believe on Christ. How can statements such as the following texts possibly be true if those who trust in the Lord are persecuted.

➪      “And the LORD shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if that thou hearken unto the commandments of the LORD thy God, which I command thee this day, to observe and to do them” (Deut 28:13).

➪      “A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee” (Psa 91:7).

➪      “Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you” (Luke 10:19).

➪      “Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savor of his knowledge by us in every place” (2 Cor 2:14).

➪      “Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world” (1 John 4:4).

                If these statements are intended to convey the idea that the people of God will be delivered from any and all oppression, then how can there be a martyr, or such a thing as persecution, oppression, or suffering?

➪      First, these statements are true in the ultimate sense: that is, in the end, no one who put their trust in the Lord will have been overthrown by the enemy.

➪      Second, the purpose of God cannot be nullified or rendered ineffective by the enemy.

➪      Third, the superiority of faith is demonstrated and confirmed in the crucible of suffering. Deliverance is nothing more than a theory if there is nothing to be delivered from.

➪      Fourth, heavenly principalities and powers are being taught through the church – the church as it lives here upon the earth. When they stand under oppression, it displays the wisdom of God to the angelic hosts.

➪      Fifth, Satan cannot effectively interfere with the Divine assignments that have been given to the saints – those who are believing. They will finish their work, completing their course, even though they are subjected to suffering.

➪      Sixth, suffering is used to filter out of the church those who are not really trusting in the Lord. In the time of testing and suffering, those who are not continuing to believe will fall away.

                Much more can be said on this subject, but this will suffice to show how foolish it is to be staggered by the presence of suffering and hardship. Believers cannot afford to be mystified by trouble. Throughout the centuries, believers have suffered. It should not surprise this generation.

   I WAS STANDING BY

                “ ²⁰ And when the blood of Thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him.”

                Now Paul rehearses the part of his life that preceded the persecution he unleashed against the church: the stoning of Stephen. Although this sin had been forgiven, as well as that of persecuting the church, he confesses it once again before the Lord. This was not a sign of unbelief on his part, but rather confirmed his recognition of the enormity of the sin he now mentions.

THY MARTYR STEPHEN

                “And when the blood of Thy martyr Stephen was shed . . .” Other versions read, “Your martyr Stephen,” ^NKJV “Thy witness Stephen.” ^NASB

                The word “martyr” is also applied to a man named “Antipas” (Rev 2:13), and to those who were killed by the false church, Babylon the Great (Rev 17:6). As the word (ma,rturo,j) is used here, it refers to those who “have proved the strength and genuineness of their faith in Christ by undergoing a violent death,” ^THAYER

STANDING BY AND CONSENTING

                “ . . . I also was standing by, and consenting unto his death, and kept the raiment of them that slew him.” Other versions read, “approving,” ^NASB “giving my approval,” ^NIV “in full agreement,” ^CJB “performed the pleasure of his slayer,” ^MRD “In complete agreement,” ^NLT “assenting to his death,” ^YLT “agreeing,” ^LIVING “consenting and approving,” ^AMPLIFIED “cheered them on,” ^CEV/MESAGE

                The word “consenting” is translated from the Greek word suneudokw/n, which has the following lexical meaning: “to be pleased together with, to approve together (with others): absolutely (yet so that the thing giving pleasure is evident from the context),” ^THAYER “to decide with someone else that something is preferable or good - ‘to agree to, to consent to.’” ^LOUW-NIDA

                The actual account of Stephen’s stoning reads as follows: “And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles.” (Acts 7:58-8:1).

                “The witnesses” were those who had raised a false witness against Stephen (Acts 6:13). According to the Law of Moses, the ones who witnessed against the purported infractor of the Law, were to be the first to commence the stoning. “The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So thou shalt put the evil away from among you” (Deut 17:7; 13:9-10).

                And how did Paul consent to, or agree with, those who were stoning Stephen to death. It was not by lifting up his voice in accusation, and delivering some kind of verbal attack on Stephen. He did not pick up stones and hurl at Stephen. He simply stood there, taking care of the outer garments the men had discarded so they could more easily hurl the stones at Christ’s faithful witness. He did not lift up his voice in defense of Stephen. He expressed no objection to what they were doing. Thus, he participated in the wicked deed by not objecting to it.

                There are still those who speak falsely concerning the people of God – particularly those who are preaching the truth as it is in Christ Jesus. Those who listen indifferently to their charges, and shape their views of the saints by the words of such people, have joined in the opposition of the saints. Their silence is really their consent to the malignment of the people of God. Such people are the enemies of God, and consequently of the people of God as well. Those who believe must be ale to recognize their enemies, and conduct themselves accordingly. Although they pray for them, and treat them with godly civility, not returning evil for evil, yet they must know that these people are their enemies. They must not conduct themselves in their presence as though this was not the case. Rather, they are to speak out the things that accent their enmity – things that do not pertain to their persons, but to the Savior with whom they have sided – like Stephen did. This is precisely why Paul wrote, “And have no fellowship with the unfruitful works of darkness, but rather reprove them” (Eph 5:11). Other versions read, “And do not participate in the unfruitful deeds of darkness, but instead even expose them,” ^NASB, and “Take no part in and have no fellowship with the fruitless deeds and enterprises of darkness, but instead [let your lives be so in contrast as to] expose and reprove and convict them.” ^AMPLIFIED Fellowship, participation, and taking part in, can be done by consent – just as in the case of Saul fo Tarsus.

Implications of this Passage

                Why did Paul speak in this manner in his response to the Lord Jesus? Why did he explain how the people knew he was formerly a persecutor of believers, and had consented to the murder of Stephen? There are several possible implications of this text.

➪      A MERE REHEARSAL OF THE EVENTS. On the surface, this could be merely rehearsing that what he had done in the past was known to all the Jews. I am persuaded, however, that there is more to the text than that.

➪      THE POSSIBILITY THAT THE PEOPLE MAY HAVE DETECTED A CHANGE IN PAUL, AND THUS BE MOVED TO LISTEN TO HIM. Paul could be saying that he already knew he was not going to be received. However, perhaps by seeing the change in him, the Jews might be convinced to hear him.

➪      THAT THE BELIEVERS WOULD SEE THE CHANGE IN HIM, AND MORE READILY RECEIVE HIM. He could also be saying that the believers would recall what he had done in the past, and would therefore more readily receive him when they heard him contending for the faith. This view cannot be true, for the believers that were there already knew he was a believer, even though they had heard false things about what he was preaching.

                I defer to the second view: that Paul was reasoning with the Lord, as Abraham (Gen 18:23-33) and Moses (Ex 32:9-14) did. He was willing to continue testifying even though, at the time, they were not receptive to his word. How gracious it was for the Lord to bear with Paul, allowing him to speak, even though it would not alter what He had told the apostle to do.

    I WILL SEND THEE FAR HENCE

                “ ²¹ And He said unto me, Depart: for I will send thee far hence unto the Gentiles.”

                The reasoning of Paul will not change the command of the Lord Jesus. This same kind of reaction may be found in the prayers and petitions of the saints. The Lord will gracious hear them out when their reasoning is based upon faith, and some understanding of the Divine nature. However, as with Abraham, when he pled for the righteous in Sodom, the cities were still destroyed, even though the righteous were spared. When Moses pled for the Israelites, multitudes of them were still destroyed by plagues, and a forty year trek in the wilderness was mandated. Again, those who believed were spared.

                The prayers and reasonings of the people of God will not move God to change His appointments. Ultimately they will be carried out, even though some temporary mercies may very well be granted. A knowledge of these will assist in shaping your prayers, and being patient and faithful when the answers do not come as you prefer.

DEPART!

                “And He said unto me, Depart . . .” Other versions read, “Go!” ^NASB “Get going,” ^CJB “Leave Jerusalem,” ^LIVING “Leave now,” ^IE and “Don't argue. Go.” ^MESSAGE

                To clarify the matter, Paul did leave Jerusalem at that time, being assisted by the brethren in there (Acts 9:29-30).

                There is something to be seen here that is of special significance. When the witness of the truth is not received, ultimately, the witness will be withdrawn. Sometimes the witness is withdrawn by martyrdom, confirming that the work of the witness has been completed. This was the case with Stephen (Acts 6-7), whose witness was not intended to extend beyond Jerusalem.

                When He was upon earth, Jesus taught His disciples to think in this manner: namely that those who do not receive the truth have lost the right to hear it – at least at that time.

➪      “And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city” (Matt 10:14-15).

➪      “But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come” (Matt 10:23).

                Paul and Barnabas practiced this. When rejected by the Jews of Antioch of Pisidia, “they shook off the dust of their feet against them, and came unto Iconium” (Acts 13:51). Paul did the same thing in Athens. “And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ. And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles” (Acts 18:5-6).

                When Jesus dwelt among men, He was once soundly rejected by an area, with the Pharisees in that place seeking to even take His life. It is written, “But when Jesus knew it, He withdrew himself from thence” (Mat 12:15).

                The Divine manner appears to have been successfully hidden by the watered down gospel that is being preached these days. Churches actually tailor their services for the disinterested, imagining that this is the way to reach them. Such have forgotten that the Gospel remains “the power of God unto salvation” (Rom 1:16). If men cannot be attracted to Christ by that Gospel, they cannot be attracted by anything, for the Gospel, and the Gospel alone, is God’s “power unto salvation.”

An Exception

                There were prophets who were sent to a people that would not hear them, and yet they were to deliver the message God had given them. This included Isaiah (Isa 30:9), Jeremiah (Jer 5:23-24), and Ezekiel (Ezek 2:3-8). The obstinance of the people was so pronounced that the Lord told Jeremiah not to pray for them – and if he did, the Lord would not hear his prayers (Jer 7:16; 11:14; 14:11).

A Serious Misrepresentation

                These days, some are teaching that the longsuffering of God is endless, and can never have a terminal point. This teaching is based upon a corrupt representation found in the New International Version, which is currently the most popular version of the Bible being sold. The passage of reference reads, “But for that very reason I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his unlimited patience as an example for those who would believe on him and receive eternal life” (1 Tim 1:16). The New Jerusalem Bible uses a similar expression: “inexhaustible patience,” as well as the Montgomery New Testament: “boundless patience” The Contemporary English Version and The Message use “endless patience.”

                The words “unlimited patience,” as found in the NIV are translated differently in other versions: “all longsuffering,” ^KJV/NKJV “perfect patience,” ^NASB “utmost patience,” ^NRSV “all His longsuffering,” ^ASV “all His mercy,” ^BBE “how very patience He is,” ^CJB “utmost patience,” ^CSB “the whole long-suffering,” ^DARBY “all patience,” ^DOUAY “great patience,” ^NLT “all long patience,” ^TNT “the fulness of His long-suffering,” ^WEYMOUTH and “full patience.” ^GNB

                The word “all,” as in “all longsuffering,” is translated from the Greek word a[pasan. This word connotes the idea of “the whole,” or “all.” ^{THAYER/FRIBERG} A Bible word for limitless or boundless is “infinite” (Nah 3:9, ^NJV); also translated “without limits,” ^NASB and “boundless.” ^NIV The idea of something being without limits is also conveyed in this word concerning Christ Jesus: “God giveth not the Spirit by measure unto Him” (John 3:34). Other versions read, “without limit.” ^NIV This word is translated from another Greek word: me,trou. As used in John 3:34, this word means “not from a measure, that is, without measure.” ^GINGRICH

                The point here is that the longsuffering of God is not “without measure,” or boundless. It is abundant, but not endless. The doctrine of Scripture makes this quite clear. God’s longsuffering ran out, so to speak, in the days of Noah, and His Spirit ceased to strive with men (Gen 6:3). It ran out for Jerusalem, which consummated in her being left desolate (Matt 23:38). It ran out for Israel, as confirmed in God’s words to Jeremiah. There is a sin, Jesus said, “which hath never forgiveness” (Mk 3:29). There is a condition from which men cannot recover (Heb 6:4; 10:26). All longsuffering will eventually run out for all of the wicked, who will be summarily condemned with absolutely no extension of mercy toward them. The wrath of God will be poured out upon them “without mixture” (Rev 14:10).

                Now, that is the doctrine of Scripture. And it is stated with great clarity, and without ambiguity, One of the great differences between ancient translators of Scripture and many modern ones is that they had a working knowledge of the doctrine of Scripture, whereas many of the modern translators do not. Their works often reflect sectarian theology, rather the mind of God. No person should be allowed to translate Scripture who is unfamiliar with the doctrine of Scripture. This is because, of itself, etymology, which deals with the analyzation of language, is not a sufficient tool to translate the thoughts of God from one language to another. At some point spiritual wisdom and the understanding of Scripture must be brought to bear on translation. I do not know of any aspect of handling the word of God where this is not true.

                The seriousness of this matter is seen in the fact that men have actually developed a doctrine that is based upon a misconception of God that was reflected in a modern translation of the scripture. Then, they have developed programs that are based upon the flawed concept, pawning it off as though it actually came from God.

                This misrepresentation cannot account for the withdrawal of a truthful witness, or for the wrath of God, or for the judgment and condemnation of the wicked. It cannot account for the flood, the incineration of Sodom, Gomorrah, Admah, and Zeboim, the decimation of Egypt, or the destruction of the Amalekites.

A Personal Witness

                After over fifty-six years of preaching in churches, I have only been forced to react one time in this manner. It was in Dallas City, Illinois, where there was a solid reaction against the preaching of the Word of God. In 1957, I stood before the congregation, told them I was leaving, and why I was doing so. That message was the last one I preached among them. Eventually, the congregation became extinct under the leadership of those who rejected the truth.

                I have long been concerned about those theological schools that prepare and send out supposed ministers without instructing them concerning this Divine manner. No person, regardless of the sentimentality that may be associated with their purported ministry, should remain where the Lord Jesus Christ and His Gospel are not preferred. Should it be confirmed that this condition exists among the people, it should be made known publically that such a stance is not acceptable before God, and that the person discerning it will no longer remain among, or minister to, them while they remain hard-hearted. I realize this is too difficult for some to receive, but it is nevertheless true.

I WILL SEND THEE FAR HENCE

TO THE GENTILES

                 “ . . . for I will send thee far hence unto the Gentiles.” Other versions read, “I will send you far from here to the Gentiles,” ^NKJV “I will send you far away to the Gentiles,” ^NASB “I will send thee to the nations afar off,” ^DARBY “You'll go far away to people who aren't Jewish,” ^GWN and “I am sending you out to the gentiles far away.” ^NJB

                Unlike what is happening to many today, when the people to whom Paul was ministering rejected him, he did not retire from being an apostle. All of this postulates that the preacher has been given to see something – i.e. to comprehend the things of God. Such revelations are not given to be contained. They are to be spoken, delivered with confidence and power. Therefore, when leaving Jerusalem, where the people would not listen to him, Jesus sent Paul to some far places where the people would listen. This was such a remarkable commission that it was prophesied of the Gentiles who would hear the Gospel, “I am sought of them that asked not for Me; I am found of them that sought Me not: I said, Behold Me, behold Me, unto a nation that was not called by My name.” (Isa 65:1; Rom 10:20). This call came because of Divine choice, and by the Gospel. As it is written, “But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth; Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ” (2 Thess 2:14).

                When accounting for the salvation of anyone, whether of self or others, it is imperative that this perspective be grasped. The call came from God, and at Divine discretion.

    THEY GAVE HIM AUDIENCE UNTIL THIS WORD

                “ ²² And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live.”

                The listeners now rebel, no longer holding their silence, or listening intently. Their hearts are made known by what Paul says, and they instantly react to him.

THEY GAVE HIM AUDIENCE UNTIL THIS WORD

                “And they gave him audience unto this word . . .” Other versions read, “and they listened to him until this word,” ^NKJV “they listened to him up to this statement,” ^NASB “the crowd listened to Paul until he said this,” ^NIV “they gave him a hearing as far as this word,” ^BBE “when they had heard Paul as far as this sentence,” ^MRD and “Up to the moment that Paul made this last statement, the people listened to him.”^AMPLIFIED

                The people listened intently as long as their cherished traditions were not directly exposed. Further, Paul did not avoid speaking about things that he knew would offend these people. The modern concept of “seeker-friendly” is a wholly erroneous one, riddled with hollow places like a bag that is filled with holes (Hag 1:6).

                Suddenly, the attentiveness of the people was brought to a grinding conclusion when they heard the words, “I will send thee far hence unto the Gentiles.” These people could tolerate a Jesus who had a prevailing interest in the Jews, but would not tolerate for a moment one who would command someone to leave the Jews and go to the Gentiles. While this exact circumstance may not be common in our day, this kind of thinking is quite common. It would be similar to a preacher saying to a Christian Church that he was leaving them to preach to a Baptist Church. Or, a preacher telling some Roman Catholics that he was going to preach to some Lutherans. Perhaps it would involve telling a Presbyterian Church that the preacher was leaving to minister to a Charismatic group. It could even be telling a Pentecostal group that the preacher was leaving them to minister to a Methodist Church. An even more preposterous circumstance, yet a very real one, would involve a preacher telling a Church of Christ, One Cup, and Bread Breaking, that he was leaving them to minister to a Christ of Christ who served multiple cups at the Lord’s Table and supported orphanages. Oh, the mentality revealed in this text is alive and flourishing.

                Paul no doubt knew what the response of the people would be, but he declared what Jesus had told him anyway. What would compel any person to NOT say what Jesus said in order to appease those who hold to corrupted views?

The Example of the Prophets

                The fact that it is the Divine manner to bring out what people are by words, is also confirmed by the prophets. When the Lord spoke to them with the intention to bless them, the people did not listen. Ordinarily, a little teaching here and a little teaching here, is designed to nurture up infants. Thus it is written, “Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little” (Isa 28:9-10). But the people did not heed what was said, and thus did not make advancement in their understanding. Therefore God deluged them with words causing them to fall, being broken and snared. It is written, “To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the LORD was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken” (Isa 28:12-13).

The Example of Jesus

                Early in His ministry, Jesus preached in His hometown synagogue. After he had read the passage concerning which He would speak, “the eyes of all them that were in the synagogue were fastened on Him” (Luke 4:20). It is written that they “bare Him witness, and wondered at the gracious words which proceeded out of His mouth” (Luke 4:22). However this attentiveness was suddenly interrupted when Jesus drew attention to two notable incidents that were written in their Scriptures. “But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land; but unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian” (Luke 4:26-27). No sooner were these words uttered than “all they in the synagogue, when they heard these things, were filled with wrath, and rose up, and thrust Him out of the city, and led Him unto the brow of the hill whereon their city was built, that they might cast Him down headlong” (Luke 4:18-29. The words of the Lord revealed the state of their hearts.

                On another occasion, Jesus was speaking to a multitude of people He had just fed with five loaves and two fishes. They had followed and listened to Him for three days before He fed them (Matt 15:32). He had sent them away after He fed them (Matt 15:39), and now they had tracked Him down again. This time, His teaching was stronger, and would require earnest inquiry on the part of the hearers. He said, “I say unto you, Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you. Whoso eateth My flesh, and drinketh My blood, hath eternal life; and I will raise him up at the last day. For My flesh is meat indeed, and My blood is drink indeed. He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him” (John 6:53-56). Jesus did not give them the slightest hint that He was speaking metaphorically. It all sounded like cannibalism, and Jesus did not say anything that would lead them to think otherwise. It is written that “From that time many of His disciples went back, and walked no more with Him” (John 6:66). They really did not want to know what Jesus meant, or they would have asked Him what was intended by those words. His saying confirmed that to be the truth.

                This is how God reacts to dulness of hearing – regardless of what pretentious teachers are saying. The words of God are never favorably tailored for the disinterested. In fact, truth is hidden from such people. We know this by two revelations: one by the Lord Jesus, and one by the apostle.

➪      JESUS. When the twelve asked Jesus why He spoke in parables to the multitudes, never giving them explanations, He replied: “He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them” (Mat 13:11-15).

➪      PAUL. Paul spoke of receiving the love of the truth, stating that it was to anyone’s eternal disadvantage not to receive such a marvelous love. To refuse to receive the love of the truth provokes a response from God Almighty. “And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness” (2 Thess 2:8-12). Those who speak of this despot are not telling the people WHY he has been loosed upon the earth. His presence is a judgment from God – a judgment that has come because people did not receive the love of the truth, or a love for the truth itself. God, then, responds by sending them strong delusion. It is so strong they are incapable of resisting or rejecting it. Further, their embracement of delusion will be the very cause for their damnation, for was the reason for sending strong delusion.

                No wonder Satan wants people to think God loves them no matter what they do, and that they cannot drift took far from God, or that it is not possible to sin to such a degree that you pass beyond the point of recovery. The devil himself is the one who has influenced people to believe such nonsense.

THEN THEY LIFTED UP THEIR VOICES

                “ . . . and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live.” Other versions read, “he should not be allowed to live,” ^NASB “Rid the earth of him! He is not fit to life,” ^NIV “it is not right for him to be living,” ^BBE and “it's a disgrace for him to live!” ^CSB

                These are the same kind of words the Jewish crowd shouted out against Jesus: “Away with Him, away with Him, crucify Him” (John 19:15).

                Upon hearing the word “Gentiles,” this mob called for the elimination of Paul, saying he was not fit to live – all because he said the word “Gentiles” in a favorable way. It is the business of every believer to be sure they are not deceived into adopting this same mindset – so they cease to listen because there is mention of some person who has been favored by God, yet is not approved by those who are bigoted and prejudiced. I do not doubt that Paul remembered when he had been persecuting believers, consenting to their death. He also no doubt rejoiced that the Lord had mercy upon him.

THE WITHDRAWAL OF THE WITNESS

                Because it is a critical part of spiritual understanding, I want to again emphasize that a failure to respond to the witness that is sent by the Lord will eventually result in the withdrawal of the witness. This is the upper side of the coin of martyrdom or death. In the case of one godly (Enoch) man, translation was the mode of removal. In the text before us, removal to another geographical location was the means of withdrawal. From the lower side, it is the murder of the innocent by the guilty. Those who were removed in this manner include Abel, Enoch, Stephen, Antipas, and those who were beheaded for their testimony.

                This aspect of the Divine nature must not be glossed. Eventually, it will be demonstrated on a grand scale, with all unbelievers being once and for all removed from the presence the Lord, and all those who have been joined to Him.

                The church must operate within the framework of this consciousness, not making friends with the world (James 4:4), or being overly tolerant of its unbelief.

   CONCLUSION

                I want to again emphasize that the record we are reviewing does include historical facts. These things really did take place. They are not exaggerations or hyperboles. However, an even higher view of them renders a more lasting impact upon the soul, and educates us in the ways of the Lord, as well as providing further insight into the nature of fallen men, and redeemed men as well. These insights are represented by this sampling of the various insights that are provided in the event of Paul’s arrest, the response of the military captain, and Paul’s defense before a people who called for his immediate death.

➪      Divine missions are not carried out in a moral vacuum. The will of the Lord is often fulfilled amidst opposition and hostility.

➪      Corrupt religion makes men more unreasonable than the world, that is totally ignorant of the Lord.

➪      Flesh jumps to conclusions.

➪      Holy men are not moved by opposition to compromise their message or mission.

➪      Sometimes the people of the world are wiser about certain matters than those who have some identity with God.

➪      The people for whom we have burdens are not always receptive to our message.

➪      Often the path that leads to our appointed destination does through hostile territory.

➪      Sometimes people listen for quite a while before rejecting what is said.

➪      The nature of people is not changed without hearing the truth, yet hearing the sound of true words does not necessarily convince them.

➪      The one who believes God does not shape his message to please the people.

➪      Those who truly live unto the Lord do not allow discouragement to stop their mouths.

➪      God can provide protection through civil authority.

➪      Sound reasoning can be overridden by prejudice.

➪      What is good can be rejected in preference for what is evil.

➪      Religious tradition can have a blinding effect upon the human spirit.

➪      When God speaks to the heart, it outweighs all trials and opposition.

➪      When the servant of God is not received one place, another place will be opened.

                This is only a cursory sampling of the kind of insights that are resident in the historical incidents of scripture. In this regard, Scriptural history is the record of the working and government of God – two realities in which His character and purpose are always present as both the cause and the message. We must not allow ourselves to be confused by the carnal explanations of those who know not God.

        Worldly historians peruse history with a different mindset. They try and assign causes according to their own understanding. For example, in Gibbons’ classic work on “The Decline and Fall of the Roman Empire,” he assigns philosophical reasons for the eventual falling of the Roman Empire. A few of the principle reasons are shown on this page. Even though it has been fashionable for many Christian preachers and teachers to cite from these volumes, paralleling the current condition of the United States of America to that of Rome, this view is too earthy to be adopted by men and women of faith.

                We can account for fall of Rome, as well as all other worldly empires, upon the basis of revelation, not human reasoning. Actually, the reasons historians provide are symptoms, not causes. The cause for the fall of worldly kingdoms is the preeminence of the Kingdom of God. That is revealed in a dream given to Nebuchadnezzar, and interpreted by Daniel the prophet. The Kingdom of God in its earthly manifestation is likened to a small stone taken out of a mountain without hands. That stone began to roll throughout the earth, and the more it rolled, the larger it became. It finally crushed all of the kingdoms of this world, itself becoming a mountain that filled the whole earth (Dan 2:31-45). That Kingdom is what brought Rome down, just as Daniel said. Edward Gibbon cites Christianity as one of the causes for the decline and fall of Rome – but he saw it as an unfortunate influence that interfered with the advancement of Rome. How wrong he was!

        The knowledge of such things will keep us from being dominated by doubt and fear. It will also keep us from being ruled by imaginations. This is because faith can take hold of these realities. On the surface, it appears as though the Jews forced Paul to leave Jerusalem earlier, and were attempting to do so again. However, the reality of the matter was that God was withdrawing the witness from Jerusalem, and preparing for its desolation, which would take place in 70 A.D.