Milo

SEPTEMBER 28

Reading 271 ON TRIAL AGAIN Acts 25–26“I have nothing definite to write his majesty about him. Therefore I have brought him before all of you, and especially before you, King Agrippa” (Acts 25:26).It is unwise to judge any situation by appearances alone.

Overview

The chief priests pressured the new Roman governor to let them try Paul, who then exercised his right to demand trial in Rome (25:1–13). Festus asked King Agrippa for advice (vv. 14–21). Agrippa asked to hear Paul for himself (v. 22), and was treated to Paul’s most famous presentation of the Gospel (v. 23–26:32).

Understanding the Text

“Festus went up from Caesarea to Jerusalem” Acts 25:1–7. Festus, who began his rule in ß.S. 60, was a fair-minded administrator far different from the governors of Judea before and after him. On arriving in Judea he immediately went up to Jerusalem to meet with the Jewish leaders. This was an unusual courtesy, for he might well have called them to appear in Caesarea. The chief priests assumed this was the ideal time to press for resumption of Paul’s case, before the new administrator understood the situation. Luke tells us their request that Paul be brought up to Jerusalem as a “favor” to them was part of another plot to ambush and kill Paul (v. 3). There’s no way to tell if Festus was made suspicious by their urgency. At any rate, God overruled, and the new Roman governor decided to hear the case in Caesarea when he returned there. The old saying “man proposes, but God disposes” remains true. “I appeal to Caesar!” Acts 25:8–12 When Festus asked Paul if he would go voluntarily to Jerusalem, the apostle appealed to Caesar. In the first century the right of such an appeal was limited to extraordinary cases, where violent or capital punishment might be imposed. The appeal resolved a major problem for Paul and for Festus. The danger to Paul was that Festus, as yet unaware of Jewish culture and beliefs, might make an unwise decision. The problem for Festus was how to get off to a good start in his relationships with the Jews, and still treat Paul fairly. A fair-minded person can usually find a way to do the right thing—or at least to avoid doing wrong. “Agrippa and Bernice” Acts 25:13–21. Agrippa was the great-grandson of Herod the Great. He ruled part of the ancient family territory to the north of Judea. Later he unsuccessfully tried to keep the Jews in his area from rebelling against Rome. His loyalty was appreciated, and he was given most of the ancient family lands to rule. Bernice was his sister, reputed also to be his mistress. She married twice, and became the mistress of the Roman general and later Emperor Titus, but spent most of her time in her brother’s court. When Agrippa made a courtesy visit to the new governor of Judea, Festus asked his advice. Festus had been unable to make heads or tails of the dispute between Paul and the chief priests. What could Festus report as the charges against Paul when he sent him to Rome for trial? It was an enviable position for Paul to be in—or for any Christian. If we are imprisoned, let it be for our faith, and not because we have broken any law. “I would like to hear this man myself” Acts 25:22. Agrippa was thoroughly acquainted with the Jewish faith and, according to Paul, was known to believe the prophets (26:27). His interest in hearing Paul may have been prompted simply by curiosity. But the Greek construction, “I myself also would like to hear this man,” suggests a more personal interest. We should be glad whatever motive people have for wanting to hear the Gospel. “You have permission to speak for yourself” Acts 26:1–23. This is the third report in Acts of Paul’s conversion. This time Paul emphasized his roots in Pharisaic Judaism, his persecution of Christians, and his discovery after his vision on the Damascus road that the resurrection of Jesus was in complete harmony with Moses and the Prophets. This is less of a defense than a direct and powerful evangelistic appeal to a ruler who was intimately familiar with Judaism and the Old Testament. Again Paul had shown his mastery of gearing his presentation of the Gospel to the person he wanted most to hear. “You are out of your mind, Paul!” Acts 26:24 Festus, completely out of his depth, interrupted Paul’s talk about resurrection. To the Roman, whose viewpoint was limited to this world, talk of the dead coming to life was mad indeed. Many moderns share Festus’ view. Life is limited to our brief days on this earth. We live, we die, and death is the end. One day the universe itself will wink out, as the heat is drawn from the last flickering stars, and an endless dark will fall. To talk of resurrection, to speak of life after death, may be comforting. But it’s mad. Perhaps. But the Festuses of this world need to answer one question. If belief in a resurrection is mad, what have they to lose by trusting Christ? If belief in a resurrection is not mad, what have they to gain? “Do you think that in such a short time you can persuade me to be a Christian?” Acts 26:28–32 Paul’s message had been directed to Agrippa. Now Paul challenged the king directly. Since Agrippa believed the Prophets, he must know that what Paul said was true. Agrippa equivocated. His reply, “Do you think that in such a short time you can persuade me to be a Christian?” was neither a yes nor a no. In modern slang, Agrippa “fudged.” I can sympathize with Agrippa. Here he was, on the spot. Festus had just called Paul mad. If Agrippa said he believed what Paul proclaimed, wouldn’t the Roman ruler think him mad too? How tragic when any of us are unwilling to look beyond appearances. How tragic when fear of what others may think seems more important to us than truth we are invited to embrace.

DEVOTIONAL

Welcome to Oz (Acts 25:23–26:32)

Who can forget the Wizard of Oz, that bumbling huckster who, hiding behind his curtain, manipulated an awesome figure that magnified his voice and pumped frightening puffs of smoke out at those seeking an audience. He was a fraud. But at least he was a lovable fraud. I’m reminded of the Wizard as I read Luke’s description of the pomp with which Festus, Agrippa, Bernice, and their “high ranking officers” filed into the courtroom. You can almost hear trumpets blare, see each in his or her finery. Here they come, proud, wealthy, powerful. Taking their raised seats as they looked down on the ordinary mortals below. And then here came Paul. A small man, weighted down with chains, he shuffled into the room, stood for a moment, and when the investigation was formally handed over to Agrippa by Festus, Paul began his defense. What’s fascinating to realize is that the man in chains and not the finery-bedecked listeners had the real power. His talk, of a suffering Christ, of a resurrection from the dead, this is reality. The swords and spears of the guards, the chain mail worn by the officers standing beside governor and king, these are as gossamer and transitory as a butterfly’s wings. We need to remember Oz. And to remember Paul before Festus and Agrippa. Just as the Wizard of Oz was a fraud, so are the powers of this world. Look behind the curtain, see the reality, and they fade to meaninglessness. Look more closely, and you realize that the man in chains was free. And those who proclaimed their freedom by their pomp were bound. Eternally.

Personal Application

Don’t fear the Wizard of Oz, whatever guise he wears.

Quotable

“The eyes of the world see no further than this life, as mine see no further than this wall when the church door is shut. The eyes of the Christian see deep into eternity.”—John Vianney

SEPTEMBER 27

Reading 270

PAUL ON TRIAL Acts 23–24

“Five days later the high priest Ananias went down to Caesarea . . . and they brought their charges against Paul before the governor” (Acts 24:1).The best defense is the simple truth.

Overview

Paul’s statement to the Sanhedrin divided that body along party lines (23:1–11). The chief priests then joined a conspiracy to assassinate Paul (vv. 12–15). Paul’s nephew warned the Roman commander (vv. 16–25), who sent Paul under heavy guard to the Roman governor in Caesarea (vv. 26–35). On trial before Felix, Paul told the simple truth (24:1–21). Felix, hoping to be paid a bribe, delayed his decision for two whole years (vv. 22–27).

Understanding the Text

“The high priest Ananias” Acts 23:1–5.

The order of Ananias to strike Paul was in character. This Ananias was high priest fromA.D 48 to 59, and is mentioned in first-century writings. Josephus says he stole tithes given ordinary priests and bribed Romans and Jews. He is ridiculed in the Talmud, and was hated for both his brutality and greed. He was killed by Jews in the Jewish uprising ofA.D 66. Paul did not recognize Ananias as high priest because the meeting was called by the Roman commander, who would have been seated as presiding officer between the Sanhedrin on one side and Paul on the other. Paul’s outrage at the order he be struck was justified (v. 3). Yet he apologized, because the office of high priest commanded respect even though the man filling the office did not. In the secular world and in the church it’s right to show respect for the office. But it’s even better to see to it that secular and spiritual offices are held by those of high moral character and integrity. “I stand on trial because of my hope in the resurrection of the dead” Acts 23:6–11. The Pharisees believed in the resurrection of the dead and in angels, while the Sadducees did not. Paul identified himself with the first group, and claimed that the real issue before the court was belief in resurrection. Paul has been criticized for this statement, which some take as nothing more than a trick used to obscure the issue of his Christian commitment. But the resurrection is the issue. It was by his resurrection from the dead, Paul wrote in his letter to the Romans, that Jesus was proven “with power to be the Son of God” (Rom. 1:4). The uproar that broke out “when he said this” (Acts 23:7) prevented Paul from developing this theme. But clearly Paul was laying the foundation for another presentation of the claims of Christ, by finding common ground with a large segment of his listeners. The accusation that Paul used a shoddy trick reminds us of the danger of standing in judgment on others’ motives. Christians are to agree with God’s assessment that certain acts are sinful. But we are not to judge the motives or personal convictions of others. “The dispute became so violent” Acts 23:10–11. Passionate belief is one thing. Doing violence to others is another. Paul may not have been surprised at the reaction of the Sanhedrin, but he was clearly endangered by it. God’s reassurance and promise were especially welcome at that time. God doesn’t speak with us today as He did to Paul. But the Lord speaks to us through His words to the great apostle. That “take courage” is for us in our times of turmoil or danger. So is the sense of His promise. As God had a purpose for Paul to fulfill, so He has a purpose for you and me to fulfill as well. “They went to the chief priests and elders” Acts 23:12–22. The “chief priests and elders” were members of the Sadducee party. They were also members of the Sanhedrin, the supreme court of Judaism, responsible to administer God’s Law. All we can say about their willingness to join in a conspiracy to assassinate Paul is that it is a shocking revelation of their character. But never mind their hypocrisy. We need to watch ourselves! You and I need to be on guard against professing Christian values, and then acting in a way that denies them. Caesarea Maritima (“by the sea”) was so well designed by engineers that the action of the ocean itself kept the harbor clear of silt and drifting sand. The beautiful city, decorated by Herod the Great with many public buildings, was Palestine’s major seaport and the Roman administrative center. Paul was held there under house arrest for two years before being sent on to Rome for trial (Acts 24–25). “We have taken a solemn oath not to eat anything” Acts 23:14. Don’t suppose the conspirators starved when they didn’t kill Paul. Rabbinical rulings allowed any vow to be broken if it was incited by others, if it involved exaggeration, if made in error, or if unfulfillable. In other words, the vow to not eat until after murdering Paul was meaningless! No wonder Jesus once urged His followers to let your yes mean yes, and your no mean no. If we are not persons of our integrity, making a vow is meaningless. “He wrote a letter as follows” Acts 23:23–35. When word of the conspiracy reached the Roman commander, he arranged to send Paul with a strong escort to the Roman governor at Caesarea. The original makes it clear that Luke did not have the specific letter, but that the commander’s letter was similar to the summary Luke includes. “Your foresight has brought about reforms in this nation” Acts 24:1–9. It was typical to launch a case in court with flattering remarks addressed to the judge. But the words addressed to Governor Felix by the orator hired by the chief priests to bring charges against Paul are so blatantly false as to be hypocritical. Felix was born a slave, but later was freed by the mother of the Emperor Claudius. The Roman historian Tacitus called Felix “a master of cruelty and lust who exercised the powers of a king with the spirit of a slave.” His years in Palestine saw numerous insurrections, and Felix used increasingly brutal methods to put them down. To speak of Felix’s rule as a “period of peace” and to commend the governor for bringing about reforms was worse than ridiculous. How strange it is that those who wish to be flattered lose perspective on reality. The greater the lie, the more welcome it seems. No wonder Scripture warns us, “Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment” (Rom. 12:3). “Paul replied” Acts 24:10–21. Paul’s reply was quite different from the accusation. He used no flattery (v. 10). He identified himself as a Christian (vv. 14–16). And he stated simply the facts that refuted their charges. He had only come to Jerusalem 12 days earlier: how could he be a “ringleader” of anything? (v. 11) When he was taken he was alone: how could he “stir up riots” without talking to a crowd? (vv. 12, 18) As to why he was in Jerusalem, he came to worship, and to bring gifts from Christians to the (Christian) people of Jerusualem (vv. 17–18). If Paul were guilty of some other charge, where were his accusers? (v. 12) This last question was significant, as Roman law penalized accusers who committed destitutio, abandoning charges made against another person. If no accusers appeared, the legal significance was that of withdrawing the charges. It was clear, then, that there was no legal basis to condemn or even to hold Paul. Was Paul acquitted? No. The governor decided it would be expedient to use judicial delay in hopes feelings would grow less intense—and in hopes that Paul might bribe him to obtain his release (v. 26). Being in the right is no guarantee to either acquittal or justice. All you and I are guaranteed is that God is in full command of our situations, and that He intends to do us good.

DEVOTIONAL

Having Our Say(Acts 24:1–27)

On the one hand, Acts 24 seems to be a defeat or at least a setback for Paul. He made a compelling defense before the Roman governor Felix, and showed how weak the chief priest’s case against him was. But Felix waffled, and refused to decide the case. Paul was put under house arrest, and kept there for two years! Later Felix and his third wife, Drusilla, a Jewess who abandoned her husband Azizus to marry Felix, heard Paul discourse on “righteousness, self-control and the judgment to come” (v. 25). Felix was frightened and sent Paul away. Only his hope that Paul would offer him a bribe moved Felix to talk with Paul from time to time. It looked like failure. But in fact it was success! For Paul, and the Gospel, had a hearing. That’s really what we Christians want. A hearing. We shouldn’t expect to be popular. Or that the majority of folks will experience instant conversion. But at the least we must have a chance to be heard. That’s why it’s significant that powerful media unions, the American Federation of TV and Radio Artists (AFTRA) and the Screen Actors Guild (SAG) want to censor a new publication called TV, designed to report information on networks, stars, and program content. The values reflected in TV are those espoused by Paul as he confronted Felix and Drusilla with the biblical teaching on “righteousness, self-control and the judgment to come.” While AFTRA and SAG are both adamant against censorship of the movie and TV industries, actor John Randolph, who introduced a resolution at AFTRA’s national convention condemning the TV newsletter, said, “I want this to be stopped before it really gets started.” If you want information on networks, sponsors, and groups which are actively anti-Christian, and on Christian organizations working to help Christians have our say in modern society, write the American Family Association, P.O. Drawer 2440, Tupelo, MS 38803.

Personal Application

Don’t be discouraged if few respond to your witness. Having your say is success!

Quotable

“What the world expects of Christians is that Christians should speak out, loud and clear . . . in such a way that never a doubt, never the slightest doubt, could rise in the heart of the simplest man.”—Albert Camus

SEPTEMBER 26

Reading 269

TO JERUSALEM Acts 21–22

“Through the Spirit they urged Paul not to go on to Jerusalem. But when our time was up, we left and continued on our way” (Acts 21:4–5).Sometimes we have to choose a course we know holds danger.

Overview

Paul set out for Jerusalem despite warnings (21:1–16). He was welcomed by Jerusalem Christians (vv. 17–20), but was asked to show his personal dedication to Old Testament Law by paying expenses for men discharging a Nazarite vow (vv. 21–26). Paul was accused by Asian Jews, and almost killed in the riot (vv. 27–32). Saved by the Roman army (vv. 33–40), Paul told the crowd of his conversion (22:1–20). When Paul mentioned his commission to go to the Gentiles, they cried for his death (vv. 21–24). Paul then asserted his rights as a Roman citizen (vv. 25–30).

Understanding the Text

“They urged Paul not to go on to Jerusalem” Acts 21:1–6. Luke seemed to draw a parallel between Jesus’ determination to accept the Cross, and Paul’s commitment to face danger in Jerusalem. Jesus knew what lay ahead. Paul too was shown by the Spirit what lay ahead for him. Like Christ, Paul refused to fear, but set out to do God’s will whatever the cost. Some have argued that Paul was willfully disobedient in going to Jerusalem. After all, wasn’t it “through the Spirit” that the disciples near Tyre urged Paul not to go on? It seems best to take the phrase “through the Spirit” as referring to the agency by which these believers learned Paul would be in danger. Their conclusion, “then don’t go on,” was their own. Let’s remember that danger alone is not a sufficient reason to turn back. Let’s also remember that each of us is responsible to determine God’s special will for himself or herself. Others can advise us. But we must respond to the Holy Spirit who speaks in us. “The Holy Spirit says” Acts 21:7–16. It’s only natural that after hearing this message, Paul’s Christian friends “pleaded with Paul not to go up to Jerusalem.” That’s what was wrong with their response! It was only “natural.” This was one of those times when the message was not intended to change Paul’s mind, but to provoke intensified prayer support for him. Again there’s a parallel with Christ’s last days. When Jesus spoke of His coming death, His disciples were quick to say, “Never” (cf. Matt. 16:22). When others make a difficult decision, let’s not make it harder for them by urging them to take an easier course. Let’s give them our support, promise our prayers, and say as the Caesarean Christians finally did, “The Lord’s will be done.” “Thousands of Jews have believed, and all of them are zealous for the Law” Acts 21:17–28. Christian Jews were not expected to abandon Judaism, any more than Gentile Christians were to abandon their culture and heritage. But Paul’s mission to the Gentiles had stimulated rumors that he was anti-Judaism. To reassure the Jewish Christian community, Paul paid the expenses of four persons who were completing a Nazarite vow. This was considered a “good deed” in Judaism, and would show that Paul was not anti-Judaism. Some have condemned Paul for his act, holding that he compromised his convictions. Hardly. Instead the act shows that Paul was far more sensitive to the meaning of freedom than his critics! As the Gentiles were free to worship God apart from Jewish rituals, so Jewish Christians were free to worship within their heritage. You and I are likely to be criticized by others if we maintain a truly Christian view of freedom. That’s all right. Just as Paul was willing to suffer in Jerusalem under the Spirit’s guidance, he was willing to be criticized. So should we be. “He at once took some officers and soldiers and ran down to the crowd” Acts 21:27–36. Some Asian Jews visiting Jerusalem recognized Paul, and assumed he had brought a Gentile companion into a forbidden area of the temple. Their outcry started a riot and mob attack on an innocent Paul. Some might today call the Roman Empire a tyranny. In many ways it was. But when the commander of Roman troops in Jerusalem heard the uproar, he immediately dashed into the crowd and rescued Paul. Later events showed he thought Paul was a notable revolutionary. Even so, the Roman officer was committed to the rule of law. Our government, like that of ancient Rome, surely has flaws. But the rule of law is to be preferred to the mob rule that would certainly replace it. We can be especially grateful to those who take responsibility to maintain law and order today. “Listen to my defense” Acts 22:1–20. The mob was as confused as the Romans about why Paul was being attacked. No one had stopped to get the facts. Paul’s “defense,” made in Aramaic, the everyday language of the Jews, was biographical. Paul established his identity with his listeners in a common commitment to the God of Israel, and told of his conversion. In Judaism orthopraxy (orthodox behavior; keeping the ritual law) was at least as important as orthodoxy (orthodox belief). Also first-century Jewish religious literature abounds with stories of visions, so Paul’s report must have captured his listeners’ interest. As Paul’s hosts had said, there were “many thousands of Jews” who had believed in Jesus, “and all of them zealous for the Law” (21:20). In that society mention of Jesus was not enough to set the mob against Paul. Paul was a master at identifying with those to whom he ministered. He used this gift to share Christ all over the world. Let’s be sensitive to the beliefs and prejudices of others. They may take offense at the Gospel. But let it not be because we are offensive. “I will send you far away to the Gentiles” Acts 22:21–23. Sometimes truth itself is offensive to people. Should we try to avoid offensive truths? When Paul reported his commission to go to the Gentiles, the mob again shouted for his death. The notion that God accepted Gentiles on the same basis He accepted Jews was totally repugnant to this people who had for centuries thought of themselves as God’s chosen people. It takes real wisdom to know how to share God’s truth with others. The response to Paul’s defense in Jerusalem reminds us that however wise we may be, the truth will sometimes be rejected—and we will be rejected with it. “I was born a Roman citizen” Acts 22:22–30. When the Romans were unable to tell what the riot had been about, the commander ordered that Paul be examined under torture. This involved being beaten with a flagellum, a leather whip studded with sharp pieces of metal or bone. It was illegal to put a Roman citizen to this torture. When Paul claimed citizenship, the Roman commander hurried to release him. A verbal claim of citizenship was all that was needed in the first century: the penalty for lying about citizenship was death. Paul did not hesitate to claim his legal rights as he traveled through Empire lands. We can be proud of our citizenship too and should actively assert our rights under the law to practice our faith. Today these rights are in fact being challenged on many fronts. The American Legal Society has even begun to hold seminars on how to sue churches and religious organizations. The day may come soon when many legal challenges to our constitutional rights will be mounted, and all of us will be called on to make a stand. Paul had followed God’s leading and come to Jerusalem. He had been attacked. But God acted to protect His servant. God will protect us as we follow His leading today.

DEVOTIONAL

God’s Special Will(Acts 21:1–36)

My old Christian education professor at Dallas Seminary told of the woman who, when he was a seminary student, passed on some exciting information. God had told her that Mr. Howard Hendricks was supposed to marry her daughter! This exciting revelation was shared regularly, until Howie finally said, “Let’s wait until God tells me.” God never did, and later Howie married his lovely wife of many years now, Jean. The story illustrates some of the confusion that exists about knowing God’s special will. By “special will,” I mean His will for each of us as individuals, in contrast to His general will for all believers as revealed in Scripture. Guidance for who we marry, what occupation we pursue, when and whether to move on, are illustrations of that “special” guidance we want from God, but can’t get by turning to a verse or passage in the Bible. Several things in Acts 21 help us think more clearly about God’s special will for us. And the first is that God’s will for the individual is to be discerned by the individual himself or herself. Not by others. That was true for Howie Hendricks. Momma didn’t have any right to tell him it was God’s will for him to marry her daughter. It was true for the Apostle Paul. The believers at Tyre (vv. 1–6) and at Caesarea (vv. 8–12) didn’t have any right to tell Paul it was God’s will for him not to go up to Jerusalem. And it’s true for you and me. A second helpful principle is that God’s will can’t be determined by what seems wise or expedient. When Ella’s daughter began to do visitation in inner-city Chicago, the suburban mother was terrified. She had been ready to see her daughter go to Africa as a missionary. But to Chicago? That was too dangerous! Yet during her months in Chicago God not only kept the daughter safe, but gave her an effective ministry. Finally, even a “disastrous outcome” is no sure indication of God’s will. We can’t second-guess ourselves, or others. Paul was almost killed, and was arrested in Jerusalem. But God turned this disaster to Paul’s and His own advantage. In time the apostle was brought to Rome, and there won members of “Caesar’s household” (Phil. 4:22). We Christians believe in a God who is Sovereign, and in an indwelling Holy Spirit who guides us through life. Part of our responsibility is to be sensitive to the Spirit, and to seek His leading. To live a responsible Christian life means in part accepting responsibility for our own choices, and doing God’s will as we understand it.

Personal Application

Listen to others’ advice. But be led by God.

Quotable

“The surest method of arriving at a knowledge of God’s eternal purposes about us is to be found in the right use of the present moment. God’s will does not come to us in the whole, but in fragments, and generally in small fragments. It is our business to piece it together, and to live it as one orderly vocation.”—F.W. Faber

SEPTEMBER 25

Reading 268

COMMITTED TO GOD Acts 19–20

“Now I commit you to God and to the word of His grace, which can build you up and give you an inheritance” (Acts 20:32).Saying good-bye is made easier by knowing that God will be with our loved ones.

Background

Ephesus.

The city of Ephesus had been a major commercial city as well as the Asian center of the religious cult of Artemis (Diana). Over the centuries area forests were denuded, and the Ephesus harbor gradually filled with silt. In Paul’s day, the economy of Ephesus depended to a great extent on the massive temple of Artemis, which was considered one of the wonders of the ancient world. Paul’s ministry was so effective that tradesmen who depended on the sale of religious medals saw their business fall off dramatically. The result was intense hostility toward Paul and his message.

Overview

In Ephesus Paul told disciples of John the Baptist about Christ (19:1–7). His two-year ministry there was supported by miracles (vv. 8–16). It yielded so many converts (vv. 17–22) it threatened the temple-based trade of the Ephesian silversmiths, who rioted (vv. 23–41). Paul revisited his Macedonian churches (20:1–6). In Troas Eutychus died and was restored to life (vv. 7–11). Paul stopped near Ephesus, and bade that church’s elders a last good-bye (vv. 12–38).

Understanding the Text

“John’s baptism” Acts 19:1–7.

Even decades after the death of Jesus there were Jews in the Roman Empire who knew of John the Baptist and accepted his message, who had not heard of Jesus. There were no mass media: information came by word of mouth. The dozen Jews that Paul met when he arrived in Ephesus had been baptized by John years before, probably when on a pilgrimage to one of the great religious feasts in Jerusalem. Their commitment was real, however, and when they heard of Jesus they believed the Gospel. This is the third “unusual” case in Acts of receiving the Holy Spirit. Here as in Samaria it was by laying on of hands. And here, as at the house of Cornelius, the Spirit’s coming was marked by speaking in tongues. Why here? Perhaps for the same reason that Paul’s ministry in Ephesus was marked by a number of “unusual” miracles. Ephesus was a center of evil supernatural activity. God through Paul was about to display true supernaturalism. Every now and then the unusual does mark our Christian experience. But we’re not to expect supernatural signs every day. If they happened every day, they would not be unusual. And soon we would be living by sight, not by faith. “The lecture hall of Tyrannus” Acts 19:8–10. Most commentators believe that Tyrannus rented his lecture hall to itinerant teachers for public lectures. Paul’s daily lectures and discussions there reached “all the Jews and Greeks who lived in the province of Asia” (v. 10). Paul always found a way to reach people. We can too. As a new convert, I started a noon Bible study on my Navy base. Two civilian workers came, but none of my Navy friends. So I began putting a Bible “verse for the day” on the bulletin board by the office coffeepot. If we look around, God will always show us some way to share our faith. “God did extraordinary miracles through Paul” Acts 19:11–20. The practice of magic was common in the first century, and especially in the cult center of Ephesus. The goal of magic was to manipulate supposed supernatural powers to protect oneself, or gain an advantage over another person. It is significant that the “extraordinary” miracles of Paul were performed there rather than, say, in Athens. God often chooses to meet human beings where they are. In intellectual Athens, Paul gave a philosophical defense of the faith. In Ephesus, where the practice of magic and superstition ruled, miracles were performed. On whatever ground Satan chooses to do battle, his defeat is certain. “Seven sons of Sceva, a Jewish chief priest” Acts 19:13–16. In the practice of ancient magic, knowing “names” was critical, for one who knew the name of a supernatural being was thought able to access his power. For this reason Jewish magicians were thought of highly. Jewish priests especially were reputed to know the secret name of the most powerful God of all. This reputation stemmed in part from the Jew’s reverence for the personal name of God, Yahweh, which was never spoken aloud by a pious Jew. Apparently the family of Sceva, a Jewish priest, made a good living in Ephesus by the practice of magic. When Paul came along, and began to heal and cast out demons in the name of Jesus, the family decided to go with the more powerful “name.” It didn’t work. Uttering the name of Jesus is no key to supernatural power. The key is having a personal relationship with Jesus, and being available to Him. We do not use Jesus’ name. He uses us to accomplish His purposes. “They calculated the value of the scrolls” Acts 19:17–22. In Ephesus the impact of the Jesus movement was demonstrated by burning books on magic worth 50,000 days’ labor! How do you tell if a conversion is real? One good way is to check the bottom line. People who cleanse their lives of what is evil, even when it costs them money, are likely to have a faith that’s real. “After all this had happened, Paul decided to go to Jerusalem” Acts 19:21–22. Paul’s great passion was to preach the Gospel where it had never been heard. With evidence that a strong church was now established in Ephesus, Paul was ready to move on. Most of us have a tendency to settle down with success and enjoy it. Paul was always looking for new challenges. I know some older Christians who share Paul’s outlook. “Retirement” for them has meant more time for ministry. One retired carpenter takes regular trips to mission fields to help with building. One grandma has more time to spend with the retarded folks she ministers to. The best way to keep young is to keep active serving God and others. “The temple of the great goddess Artemis will be discredited” Acts 19:23–34. The “great goddess Artemis” deserved to be discredited. This was not the Diana of Greek mythology, but a multibreasted “earth mother” goddess of the East. Her moral and spiritual qualities were reflected in the practice of magic that flourished in Ephesus. Then as now the practice of magic was a desperate attempt to control supernatural forces. We live in a world over which we have little control, and are subject to seemingly impersonal forces. The present fascination with satanism in our culture reminds us that when materialism fails to satisfy, and there is a religious vacuum, people quickly fall prey to evil. In Ephesus the coming of the Gospel so reversed this situation that not only were books on magic being burned, but a serious threat existed to worship at the temple of Artemis. The Gospel and the Gospel alone is able to discredit evil and reverse the trends now seen in our society. “They have neither robbed temples nor blasphemed our goddess” Acts 19:35–41. A city official silenced the rioters and sent them home. His review of the situation was fascinating, for it gave an insight into effective evangelism. The Christians did not speak against Artemis, but for Jesus. The Christian has a positive message to share. But it will only be communicated if all Christians become involved. A survey of 2,000 members of the United Church of Christ, from more than 200 congregations, revealed that members of that 1.6-million-member church are extremely uncomfortable when it comes to talking about their faith. Other mainline churches, concerned about a membership plunge that has continued since the 1960s, are now trying to emphasize evangelism. It’s easy to accuse liberal churches of failing to have a faith worth talking about. But this would miss the point. Every Christian, and there are many in every Christian tradition, is to witness. Perhaps it would help if we all realized as the Ephesian Christians apparently did that witness is simply a positive presentation of Jesus, not an attack on others’ beliefs. As people turn to Christ, not only magic but modern temples to false religions will automatically be discredited. “Because he intended to leave the next day, he kept on talking until midnight” Acts 20:7–11. It’s not the raising of Eutychus that fascinates me in this paragraph. It’s Paul, talking first till midnight, then taking a break and going on till daylight. I remember when I was dating in my Navy days in New York. I’d take my girlfriend out, then sit in the car in front of her home and talk for hours. Finally she’d go in and I’d drive back to my base, many times almost falling asleep on the way. Why keep talking till you’re ready to fall asleep? Love. Somehow you can’t tear yourself away, even for a brief parting. I think that’s what was happening here. Paul was leaving folks he loved. Yes, he had things he wanted to say. But what kept him talking till dawn, and what kept the people there to hear him, was love.

DEVOTIONAL

Fond Farewells (Acts 20:13–37)

The scene is touching. When Paul said good-bye to the elders of Ephesus he knew they would never again meet in this life. Luke, watching, said, “They all wept as they embraced him and kissed him” (v. 37). It was a sad, but a fond farewell. Somehow in just two brief years an unbreakable bond had been forged between Paul and these converts. Perhaps it seems strange to us, because we live in such an impersonal society. Few of us, saying farewell to friends made during a two-year stay anywhere, would be seen off with such emotion. Yet if we look closely at Paul’s farewell remarks, we can see what made these people so fond of him. And we learn how to become close to others ourselves. How? Paul let people know how he lived (v. 18). In our society we tend to keep people at arm’s length. Paul opened up his life, and invited people to see and know the real him. Thus he said, “You know” several times as he reviewed his way of life in Ephesus. Being willing to share ourselves is a key to building intimacy. Paul served the Lord with humility (v. 19). What gave Paul such integrity was that he maintained a close relationship with the Lord. An intimate walk with God gives our lives an authenticity which enables others to trust us. Paul didn’t hesitate to be helpful (vv. 20–21). This meant speaking up about Jesus as well as giving other assistance. If you and I really care about another person, we will offer any help we can in a spirit of love. And we will be loved in return. Paul was an example of Christian values (vv. 33–35). Paul chose to earn his own living rather than be supported by the gifts of those he taught. While Paul had a right to such support, he chose to live as an example of Christian values in action. These qualities combined to create a bond of deep love and affection between Paul and the Ephesians. And these same qualities can create bonds of affection between us and others today. Let’s not complain how difficult it is to make friends in our impersonal society. Let’s invite others into our lives, serve the Lord with humility, never hestitate to be helpful, and live our Christian values.

Personal Application

Be a Christian friend, and you will make friends.

Quotable

“You can make more friends in two months by becoming interested in other people than you can in two years by trying to get other people interested in you.”—Dale Carnegie

SEPTEMBER 24

Reading 267

THE UNKNOWN GOD Acts 17–18

“I even found an altar with this inscription: to an unknown god. Now what you worship as something unknown I am going to proclaim to you” (Acts 17:23).We must be very wise when we begin to proclaim a God who is unknown.

Overview

Paul was driven from Thessalonica by Jewish hostility (17:1–9), but found the Jews of Berea more ready to listen (vv. 10–15). Paul preached to philosophers in Athens (vv. 16–34) before moving on to Corinth (18:1–5), where charges made by the Jews were rejected by the Roman proconsul (vv. 6–17). Paul traveled with friends through Ephesus on his way back to Antioch (vv. 18–23). In Ephesus these friends, Priscilla and Aquila, explained the Gospel to a powerful preacher named Apollos who had heard only of John the Baptist’s preaching.

Understanding the Text

“A large number of God-fearing Greeks and not a few prominent women” Acts 17:1–9. Paul continued to preach the Gospel to his own people first. Even though only a few would respond, they deserved the opportunity to hear first. We mustn’t measure a person’s or group’s right to hear the Gospel by their response. Even if the response is as hostile as the Jewish reaction to the missionaries in Thessalonica, everyone has the right to hear. “The Bereans were of more noble character” Acts 17:10–12. The “nobility” of the Jews in Berea was displayed not by their willingness to hear Paul out, but by their careful daily examination of the Scripture to make sure what he said was true. It may be hard to grasp, but the “noble” Christian today listens to preachers skeptically. The minister who insists, “Trust me,” whether from the local pulpit or on the airwaves, doesn’t seem to realize that the Word of God, not his teaching, is our ultimate authority. So be noble. Listen, but then study the Bible to make sure what you hear from the pulpit is true. “He reasoned . . . in the marketplace day by day” Acts 17:16–21. Paul was forced to leave Berea when a delegation of Thessalonian Jews came there to stir up trouble. As the other members of his team still had an opportunity to minister, Paul went on to Athens alone to wait for them. The idolatry Paul saw in Athens upset him greatly. As well as minister in the synagogue on the Sabbath, he started a street ministry, talking daily with anyone who would listen. I learned about street meetings as a young Christian in New York City. A man was standing on a short stepladder, preaching in Rockefeller Center, just opposite Saint Patrick’s Cathedral. About a hundred folks were gathered around listening. I stopped for a while and then the man, hoarse from shouting, invited anyone who wanted to give a word of testimony to climb on his ladder. I certainly didn’t plan it, but suddenly I found myself standing there in my Navy uniform, preaching away. Street ministry isn’t popular or easy. Yet I later learned that one of the deacons in my local church had been converted in a street meeting. Paul showed us in Athens that it’s all right to adopt unorthodox ways to reach people who might not otherwise hear. Acts 17:18–33: While in Athens Paul addressed its philosophers on Mars Hill, shown here. His message on the nature of God and the Resurrection seemed foolish to most. But some believed, including one Dionysius who was a member of the “Council of Ares,” the local governing body. “Something unknown I am going to proclaim to you” Acts 17:18–32. Paul’s sermon on Mars Hill is a classic example of what today is called “contextualization.” He did not begin with quotes from the Jewish Scripture, or a review of Hebrew history. Rather Paul drew on pagan Greek poets to establish a point of contact, and then went on to proclaim God’s truth. Paul did not use pagan authors as authorities, and his use doesn’t suggest that what they said is necessarily true. But his quotes did set the stage for his teaching. That message directly confronted the worldview of his listeners. God is the Creator of the world and all in it. God is the Creator of all men, and all are responsible to Him. It is ignorant to think of the divine Being in terms of gold, silver, or stone idols. A day of judgment is coming, and the proof is that God has raised Jesus from the dead. It’s one thing to find a point of contact so we can tell them about a God they do not know. It is another thing entirely to abandon biblical truth so that what we say will be more “acceptable” to them. “When they heard about the resurrection of the dead, some of them sneered” Acts 17:32–34. If Paul had spoken only of the immortality of the soul, many more might have listened. That belief had deep roots in Greek philosophy. Instead Paul spoke of resurrection, a keystone of Christian faith and biblical revelation. Luke tells us that when this teaching was advanced some sneered—but others wanted to hear Paul again on the subject. It’s our task, as it was Paul’s, to present the truth of God without apology to those who do not know Him. Today too some will ridicule and turn away. But some will keep coming back, and some of these will believe. “A Jew named Aquila” Acts 18:1–3. This man and his wife Priscilla illustrate the mobility of people in the Roman Empire of the first century. The couple had been expelled from Rome. They settled in Corinth (v. 1), later moved to Ephesus (v. 19), and still later are found again in Rome (Rom. 16:3). They were tentmakers (leatherworkers) by trade, and very successful, for their home was large enough for church groups to meet there. This freedom to travel was a key to the spread of the Gospel in the first century, and the early Christians took full advantage of it. Today we should take advantage of every opportunity society affords to spread the Gospel where God is unknown. “Priscilla and Aquila” Acts 18:18. The first time Luke mentioned this couple, Aquila was named first. That’s appropriate. In the world of the first century, men were head of the house. But every other mention of this pair in Scripture names Priscilla first. Apparently she made the strongest impression, and very possibly was the one who took the lead in ministry. It’s likely that Paul’s relationship with women like Lydia of Philippi, the “prominent women” of Thessalonica, Damaris of Athens, and Priscilla of Corinth, helped shape the apostle’s far more liberal view of women and their place in ministry than he is often credited with. “Gallio was proconsul of Achaia” Acts 18:7–17. The response of the Corinthian Gentiles to the Gospel again aroused the hostility of unbelieving Jews. At this time Gallio, well-known in secular history, was proconsul. Gallio was the brother of Seneca, the philosopher and politician, and was an influential man in his own right. When the Jews tried to haul Paul into court on a charge of teaching an illicit religion, Gallio threw the case out. He was willing to hear civil and criminal cases, but not religious disputes. This decision by a well-known and highly respected proconsul set a precedent, and for over a decade after Christianity was given the protection of a licit faith. During that time Paul preached freely in the provinces, without fear of coming in conflict with Roman law. Again an attack by Paul’s enemies was deflected by God, and even used to make the Christian community more secure.

DEVOTIONAL

Speak Up-Wisely(Acts 18:18–28)

I always cringe a little when I hear folk speaking about “contending” for the faith. I get this picture of the grim-faced fellow who on the way out of church tells the preacher (loudly) how his sermon twisted the morning’s text. Or the young man who visited our congregation one Sunday morning, and ostentatiously walked out when Ruth Flood, who’s been a speech teacher in several Christian colleges, read Scripture from the pulpit. He was letting us know that we were ignorant of the fact that womenfolk shouldn’t get up on that platform. He was contending for the true faith. Actually, there are times when any of us need to be informed or corrected. But how a person tries to clear up another’s ignorance makes a big difference. There’s a right way and a wrong way to go about it. Priscilla and Aquila show us the right way. A fiery preacher named Apollos came into town, teaching the imminent coming of the Messiah. He had his Scriptures right. But he’d never heard about Jesus. All he knew was that John the Baptist had appeared in the homeland, and said the promised One was due to arrive. That was enough for Apollos, and he went out to preach the Good News as he knew it. It would have been easy for Priscilla or Aquila to stand up in that meeting and bring Apollos up to date. Or to correct him as they shook hands on the way out the door. Instead the couple invited him over for dinner, complimented him on his speaking, and “explained to him the way of God more accurately.” What a model for us to follow. Sure we want to clear up misunderstandings, and enlighten folks who worship a God they don’t really know. But let’s do so wisely. Not in public, where someone might be embarrassed. But in the warmth of our home, or the privacy of a friendly chat. Actually, I suspect that Apollos was too big a man, and far too sincere, to have been turned off even if Priscilla and Aquila had been as obnoxious as some of us Christians are. So perhaps Luke tells the story more as a reminder than anything else. The best way to present an unknown God is not to “contend” at all, but in a spirit of warmth and love to share our understanding of God’s great and wonderful good news.

Personal Application

Sensitivity to others’ feelings opens their ears.

Quotable

For me ’twas not the truth you taught, To you so clear, to me so dim, But when you came to me you brought A sense of Him! And from your eyes He beckons me, And from your heart His love is shed, Till I lose sight of you and see The Christ instead. -Author unknown