Church History: Date: A.D. 49-52
When they could not get the apostles into their hands (whom they would have punished as vagabonds, and incensed the people against them, they turned upon an honest citizen of their own. A man who entertained the apostles in his house, his name was Jason, a converted Jew. They drew him out with some others of the brethren to the rulers of the city. They accused and represented them as dangerous persons, not fit to be tolerated; the crime charged upon Jason was receiving and harboring the apostles, supporting them and promoting their interest. And considering the apostles' crime, it should be no less than treason to give them lodging?
Because they persuaded people to turn from vice to virtue, from idols to the living and true God, from malice and envy to love and peace, they are charged with turning the world upside down, when it was only the kingdom of the devil in the world that they overturned. Their enemies set the city in an uproar, and then laid the blame upon them; as Nero set Rome on fire, and then blamed the Christians.
It was troubling to the people and the rulers of the city, when they heard these things. They didn’t have a bad opinion of the apostles or their doctrine. They could not conceive that they were any danger to the state, and therefore were willing to release them; but, if they were represented to them by the prosecutors as enemies to Cesar, they would be obliged to take cognizance of them, and to suppress them, for fear of the government. This was what troubled them. Claudius, who then held the reins of government, is represented by Suetonius as a man very jealous of the least commotion and turmoil to say the least. This obligated the rulers under him to be watchful of everything that looked dangerous, or gave the least cause of suspicion; and therefore it troubled them to be brought under a necessity of disturbing good men.
The magistrates had no intentions of prosecuting the Christians. Care was taken to secure the safety for the apostles; they fled, without being seen and apprehended. There was nothing, at this point, to be done but to discharge Jason and his friends upon posting bail. The magistrates here were not as easily incensed against the apostles as the magistrates at Philippi were, but were more considerate and understanding.
Monday, February 28, 2011
Friday, February 25, 2011
Paul and Silas in Thessalonica; Acts 17:1 – 9 Part 4
Church History: Date: A.D. 49-52
The Jews made use of certain lewd immoral people, who they picked up and gathered together, to give the sense that the city was against the apostles. All of the wise and sensible people looked upon them with respect, and valued them. The only ones who spoke out against them were those of lesser values, a company of vile men that were given to all manner of wickedness. Tertullian pleads this with those that opposed Christianity, that the enemies of it were generally the worst of men. It is the honor of religion that those who hate it are generally those that are lost to all sense of justice and virtue.
They set the city in an uproar, made enough noise to frighten people, and then everybody ran to see what the problem was; they started a riot in the city. Notice that the troublemakers of Christianity are, not the faithful preachers of the gospel, but the enemies of it. See how the devil carries on his designs; he sets cities in an uproar, sets souls in an uproar, and then fishes in troubled waters.
They assaulted the house of Jason, where the apostles resided, with a design to bring them out to the people, whom they had incensed and enraged against them, and by whom they hoped to see them pulled to pieces. They illegally searched Jason's house. It should have been done by the proper officers, and not without a warrant: "A man's house," the law says, "is his castle," and for them in a tumultuous manner to assault a man's house, to put him and his family in fear, showed to what outrages men are carried by a spirit of persecution. If a man has offended someone, magistrates are appointed to enquire into the offence and to make judgment of it; but to become judge, jury and executioner (as these Jews designed to do) was un just. They did this in order to make the verdict whatever they wanted it to be.
The Jews made use of certain lewd immoral people, who they picked up and gathered together, to give the sense that the city was against the apostles. All of the wise and sensible people looked upon them with respect, and valued them. The only ones who spoke out against them were those of lesser values, a company of vile men that were given to all manner of wickedness. Tertullian pleads this with those that opposed Christianity, that the enemies of it were generally the worst of men. It is the honor of religion that those who hate it are generally those that are lost to all sense of justice and virtue.
They set the city in an uproar, made enough noise to frighten people, and then everybody ran to see what the problem was; they started a riot in the city. Notice that the troublemakers of Christianity are, not the faithful preachers of the gospel, but the enemies of it. See how the devil carries on his designs; he sets cities in an uproar, sets souls in an uproar, and then fishes in troubled waters.
They assaulted the house of Jason, where the apostles resided, with a design to bring them out to the people, whom they had incensed and enraged against them, and by whom they hoped to see them pulled to pieces. They illegally searched Jason's house. It should have been done by the proper officers, and not without a warrant: "A man's house," the law says, "is his castle," and for them in a tumultuous manner to assault a man's house, to put him and his family in fear, showed to what outrages men are carried by a spirit of persecution. If a man has offended someone, magistrates are appointed to enquire into the offence and to make judgment of it; but to become judge, jury and executioner (as these Jews designed to do) was un just. They did this in order to make the verdict whatever they wanted it to be.
Thursday, February 24, 2011
Paul and Silas in Thessalonica; Acts 17:1 – 9 Part 3
Church History: Date: A.D. 49-52
He continued to do this three Sabbath days successively. If he could not convince them the first Sabbath, he would try the second and the third. Some of the Jews believed, notwithstanding their rooted prejudices against Christ and his gospel, and they consorted with Paul and Silas: they not only associated with them as friends and companions, but they gave up themselves to their direction, as their spiritual guides; they put themselves into their possession as an inheritance into the possession of the right owner, so the word signifies; they first gave themselves to the Lord, and then to them by the will of God, (2Corinthians 8:5). They adhered to Paul and Silas, and attended them wherever they went. Many more of the devout Greeks, and of the chief women, embraced the gospel. These were proselytes of the gate, the godly among the Gentiles (so the Jews called them), such as, though they did not submit to the law of Moses, yet renounced idolatry and immorality, worshipped the true God only. These were admitted to join with the Jews in their synagogue-worship. Of these a great multitude believed, more of them than of the thorough-paced Jews, who were wedded to the ceremonial law. What an honor to Christ, and what great influence it may have upon many, besides the advantages of it to their own souls. No mention is here made of their preaching the gospel to the Gentile idolaters at Thessalonica, and yet it is certain that they did, and that great numbers were converted. It should seem that of the Gentile converts that church was chiefly composed, though notice is not taken of them here; for Paul writes to the Christians there as having turned to God from idols (1Thessalonians 1:9), and that at the first entering in of the apostles among them.
Wherever they preached, they were sure to be persecuted; bonds and afflictions awaited them in every city. The authors of their trouble were the Jews who didn’t believed and were moved with envy. The Jews were in all places the most inveterate enemies to the Christians, especially to those Jews that became Christians. It was against these people that they had a particular spitefulness, as deserters. Now see what that division was which Christ came to send upon earth; some of the Jews believed the gospel and pitied and prayed for those that did not; while those that did not envied and hated those that did. Paul in his epistle to this church takes notice of the rage and enmity of the Jews against the preachers of the gospel, as their measure-filling sin. (1Thessalonians 2:15-16).
He continued to do this three Sabbath days successively. If he could not convince them the first Sabbath, he would try the second and the third. Some of the Jews believed, notwithstanding their rooted prejudices against Christ and his gospel, and they consorted with Paul and Silas: they not only associated with them as friends and companions, but they gave up themselves to their direction, as their spiritual guides; they put themselves into their possession as an inheritance into the possession of the right owner, so the word signifies; they first gave themselves to the Lord, and then to them by the will of God, (2Corinthians 8:5). They adhered to Paul and Silas, and attended them wherever they went. Many more of the devout Greeks, and of the chief women, embraced the gospel. These were proselytes of the gate, the godly among the Gentiles (so the Jews called them), such as, though they did not submit to the law of Moses, yet renounced idolatry and immorality, worshipped the true God only. These were admitted to join with the Jews in their synagogue-worship. Of these a great multitude believed, more of them than of the thorough-paced Jews, who were wedded to the ceremonial law. What an honor to Christ, and what great influence it may have upon many, besides the advantages of it to their own souls. No mention is here made of their preaching the gospel to the Gentile idolaters at Thessalonica, and yet it is certain that they did, and that great numbers were converted. It should seem that of the Gentile converts that church was chiefly composed, though notice is not taken of them here; for Paul writes to the Christians there as having turned to God from idols (1Thessalonians 1:9), and that at the first entering in of the apostles among them.
Wherever they preached, they were sure to be persecuted; bonds and afflictions awaited them in every city. The authors of their trouble were the Jews who didn’t believed and were moved with envy. The Jews were in all places the most inveterate enemies to the Christians, especially to those Jews that became Christians. It was against these people that they had a particular spitefulness, as deserters. Now see what that division was which Christ came to send upon earth; some of the Jews believed the gospel and pitied and prayed for those that did not; while those that did not envied and hated those that did. Paul in his epistle to this church takes notice of the rage and enmity of the Jews against the preachers of the gospel, as their measure-filling sin. (1Thessalonians 2:15-16).
Wednesday, February 23, 2011
Paul and Silas in Thessalonica; Acts 17:1 – 9 Part 2
Church History: Date: A.D. 49-52
Paul went on with his work, notwithstanding the ill treatment he had received at Philippi; he did not fail, nor was he discouraged. He takes notice of this in his first epistle to the church here (1Thessalonians 2:2): After we were shamefully treated at Philippi, yet we were bold in our God to speak unto you the gospel of God. The opposition and persecution that he met with made him more resolute. He could never have held out, and held on, as he did, if he had not been animated by a spirit of power from on high. He passed through Amphipolis and Apollonia, the former a city near Philippi, the latter near Thessalonica; he was undoubtedly under divine direction, and was told by the Holy Spirit what places he should pass through, and what he should rest in. Apollonia was a city of Illyricum, which, some think, illustrates that of Paul, that he had preached the gospel from Jerusalem, and round about unto Illyricum (Romans 15:19), that is, to the borders of Illyricum where he now was; and we may suppose though he is said only to pass through these cities, yet that he staid so long in them as to publish the gospel there, and to prepare the way for the entrance of other ministers among them, whom he would later send.
He found a synagogue of the Jews there, which intimates that one reason why he passed through those other cities mentioned, and did not continue long in them, was because there were no synagogues in them. But, finding one in Thessalonica, he began his teaching there. It was always his manner to begin with the Jews, to make them the first offer of the gospel, and not to turn to the Gentiles till they had refused it, that their mouths might be stopped from clamoring against him because he preached to the Gentiles; for if they received the gospel they would cheerfully embrace the new converts; if they refused it, they might thank themselves if the apostles carried it to those that would bid it welcome. That command of beginning at Jerusalem was justly construed as a direction, wherever they came, to begin with the Jews. He met them in their synagogue on their Sabbath day, in their place and at their time of meeting, and thus he would pay respect to both. Sabbaths and solemn assemblies are always very precious to those to whom Christ is precious, (Psalms 84:10). It is good being in the house of the Lord on his day. This was Christ's manner, and Paul's manner, and has been the manner of all the saints, the good old way which they have walked in.
Paul went on with his work, notwithstanding the ill treatment he had received at Philippi; he did not fail, nor was he discouraged. He takes notice of this in his first epistle to the church here (1Thessalonians 2:2): After we were shamefully treated at Philippi, yet we were bold in our God to speak unto you the gospel of God. The opposition and persecution that he met with made him more resolute. He could never have held out, and held on, as he did, if he had not been animated by a spirit of power from on high. He passed through Amphipolis and Apollonia, the former a city near Philippi, the latter near Thessalonica; he was undoubtedly under divine direction, and was told by the Holy Spirit what places he should pass through, and what he should rest in. Apollonia was a city of Illyricum, which, some think, illustrates that of Paul, that he had preached the gospel from Jerusalem, and round about unto Illyricum (Romans 15:19), that is, to the borders of Illyricum where he now was; and we may suppose though he is said only to pass through these cities, yet that he staid so long in them as to publish the gospel there, and to prepare the way for the entrance of other ministers among them, whom he would later send.
He found a synagogue of the Jews there, which intimates that one reason why he passed through those other cities mentioned, and did not continue long in them, was because there were no synagogues in them. But, finding one in Thessalonica, he began his teaching there. It was always his manner to begin with the Jews, to make them the first offer of the gospel, and not to turn to the Gentiles till they had refused it, that their mouths might be stopped from clamoring against him because he preached to the Gentiles; for if they received the gospel they would cheerfully embrace the new converts; if they refused it, they might thank themselves if the apostles carried it to those that would bid it welcome. That command of beginning at Jerusalem was justly construed as a direction, wherever they came, to begin with the Jews. He met them in their synagogue on their Sabbath day, in their place and at their time of meeting, and thus he would pay respect to both. Sabbaths and solemn assemblies are always very precious to those to whom Christ is precious, (Psalms 84:10). It is good being in the house of the Lord on his day. This was Christ's manner, and Paul's manner, and has been the manner of all the saints, the good old way which they have walked in.
Tuesday, February 22, 2011
Paul and Silas in Thessalonica; Acts 17:1 –9 Part 1
Church History: Date: A.D. 49-52
1When they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue. 2As his custom was, Paul went into the synagogue, and on three Sabbath days he reasoned with them from the Scriptures, 3explaining and proving that the Christ had to suffer and rise from the dead. "This Jesus I am proclaiming to you is the Christ," he said. 4Some of the Jews were persuaded and joined Paul and Silas, as did a large number of God-fearing Greeks and not a few prominent women. 5But the Jews were jealous; so they rounded up some bad characters from the marketplace, formed a mob and started a riot in the city. They rushed to Jason's house in search of Paul and Silas in order to bring them out to the crowd. 6But when they did not find them, they dragged Jason and some other brothers before the city officials, shouting: "These men who have caused trouble all over the world have now come here, 7and Jason has welcomed them into his house. They are all defying Caesar's decrees, saying that there is another king, one called Jesus." 8When they heard this, the crowd and the city officials were thrown into turmoil. 9Then they made Jason and the others post bond and let them go.
Paul's two epistles to the Thessalonians, the first two he wrote by inspiration, give such a shining character of that church that we cannot help but be glad, here in the history, to have an account of the first founding of the church there.
1When they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue. 2As his custom was, Paul went into the synagogue, and on three Sabbath days he reasoned with them from the Scriptures, 3explaining and proving that the Christ had to suffer and rise from the dead. "This Jesus I am proclaiming to you is the Christ," he said. 4Some of the Jews were persuaded and joined Paul and Silas, as did a large number of God-fearing Greeks and not a few prominent women. 5But the Jews were jealous; so they rounded up some bad characters from the marketplace, formed a mob and started a riot in the city. They rushed to Jason's house in search of Paul and Silas in order to bring them out to the crowd. 6But when they did not find them, they dragged Jason and some other brothers before the city officials, shouting: "These men who have caused trouble all over the world have now come here, 7and Jason has welcomed them into his house. They are all defying Caesar's decrees, saying that there is another king, one called Jesus." 8When they heard this, the crowd and the city officials were thrown into turmoil. 9Then they made Jason and the others post bond and let them go.
Paul's two epistles to the Thessalonians, the first two he wrote by inspiration, give such a shining character of that church that we cannot help but be glad, here in the history, to have an account of the first founding of the church there.
Monday, February 21, 2011
Paul and Silas In Prison; Acts 16: 12 – 40 – Part 3
Church History: Date: A.D. 49-52
The magistrates were frightened when they were told (though it may be they knew it before) that Paul was a Roman. They feared when they heard it, that some of his friends might inform the government of what they had done. The proceedings of persecutors have often been illegal, even by the law of nations, and often inhuman, against the law of nature, but always sinful, and against God's law. They came and pleaded with them; not to take advantage of the law against them, but to overlook the illegality of what they had done and say no more of it: they brought them out of the prison, owning to the fact that they were wrongfully put into it, and requested them to peaceably and quietly depart out of the city. This is like the story of Pharaoh and his servants, who had set God and Moses at defiance, came to Moses, and bowed down themselves to him, saying, Get thee out, (Exodus 11:8).
They left the prison when they were legally discharged, and not until then. They left their friends and went to the house of Lydia, where probably the disciples had met to pray for them, and there they saw the brethren, or visited them at their respective habitations (which was soon done, they were so few); and they comforted them, by telling them (saith an ancient Greek commentary) what God had done for them, and how he had owned them in the prison. They encouraged them to keep close to Christ, and hold fast the profession of their faith, whatever difficulties they might meet with, assuring them that all would then end well, everlastingly well. Young converts should have a great deal said to them to comfort them, for the joy of the Lord will be very much their strength. Then they left Philippi and traveled through Amphipolis and Apollonia to Thessalonica.7
The magistrates were frightened when they were told (though it may be they knew it before) that Paul was a Roman. They feared when they heard it, that some of his friends might inform the government of what they had done. The proceedings of persecutors have often been illegal, even by the law of nations, and often inhuman, against the law of nature, but always sinful, and against God's law. They came and pleaded with them; not to take advantage of the law against them, but to overlook the illegality of what they had done and say no more of it: they brought them out of the prison, owning to the fact that they were wrongfully put into it, and requested them to peaceably and quietly depart out of the city. This is like the story of Pharaoh and his servants, who had set God and Moses at defiance, came to Moses, and bowed down themselves to him, saying, Get thee out, (Exodus 11:8).
They left the prison when they were legally discharged, and not until then. They left their friends and went to the house of Lydia, where probably the disciples had met to pray for them, and there they saw the brethren, or visited them at their respective habitations (which was soon done, they were so few); and they comforted them, by telling them (saith an ancient Greek commentary) what God had done for them, and how he had owned them in the prison. They encouraged them to keep close to Christ, and hold fast the profession of their faith, whatever difficulties they might meet with, assuring them that all would then end well, everlastingly well. Young converts should have a great deal said to them to comfort them, for the joy of the Lord will be very much their strength. Then they left Philippi and traveled through Amphipolis and Apollonia to Thessalonica.7
Friday, February 18, 2011
Paul and Silas In Prison; Acts 16: 12 – 40 – Part 2
Church History: Date: A.D. 49-52
The magistrates that had abused them the day before gave the orders for the discharge of Paul and Silas out of prison. By their doing it so early, as soon as it was day, intimates that either they were had a perception that the terrific earthquake they felt at midnight was intended to plead the cause of their prisoners, or their consciences had smitten them for what they had done and made them very uneasy. While the persecuted were singing in the stocks, the persecutors were tossing to and fro upon their beds, through anguish of mind, complaining more of the lashes of their consciences than the prisoners did of the lashes on their backs, and more in haste to discharge them, than they were to petition for one. Now God caused his servants to be pitied of those that had carried them captives, (Psalms 106:46). The order was, Let those men go. It is probable that they planned further mischief for them, but God turned their hearts, and, as he had made their wrath to praise him, so the remainder thereof he did restrain, (Psalms 76:10. 2). The jailer brought them the news: The magistrates have sent to let you go. Some think the jailer had given an account to the magistrates of what had passed in his house that night, and so had obtained this order for the discharge of his prisoners: Now therefore depart. Not that he was desirous to part with them as his guests, but as his prisoners; they shall still be welcome to his house, but he is glad they are at liberty from his stocks. God could by his grace as easily have converted the magistrates as the jailer, and have brought them to faith and baptism; but God hath chosen the poor of this world, (James 2:5).
Paul's insisting upon the breach of privilege which the magistrates had been guilty of, said to the sergeants, "They have beaten us openly, uncondemned, being Romans, and have cast us into prison against all law and justice, and now do they thrust us out secretly, and think to make amends with us for this the injury done to us? Not so fast; let them come themselves and release us, and admit that they have done us wrong." It is probable that the magistrates had some inclination that they were Romans, and was aware that their fury had carried them further than the law allowed; and that this was the reason why they gave orders for their discharge.
Paul did not tell them that he was a citizen of Rome before he was beaten. It is probable that it might have prevented it, lest he should seem to be afraid of suffering for the truth which he had preached. He did plead it afterwards, to give honor to his sufferings and upon the cause he suffered for, to let the world know that the preachers of the gospel were not such despicable men as they were commonly looked upon to be, and that they merited better treatment. He also did it to soften the attitudes of the magistrates towards the Christians at Philippi, and to gain better treatment for them, and generate in the people a better opinion of the Christian religion. They saw that Paul had a fair advantage against their magistrates, and could have had them called to an account for what they had done. Yet did not take the advantage, which was very much to the honor of that worthy name by which he was called.
The magistrates that had abused them the day before gave the orders for the discharge of Paul and Silas out of prison. By their doing it so early, as soon as it was day, intimates that either they were had a perception that the terrific earthquake they felt at midnight was intended to plead the cause of their prisoners, or their consciences had smitten them for what they had done and made them very uneasy. While the persecuted were singing in the stocks, the persecutors were tossing to and fro upon their beds, through anguish of mind, complaining more of the lashes of their consciences than the prisoners did of the lashes on their backs, and more in haste to discharge them, than they were to petition for one. Now God caused his servants to be pitied of those that had carried them captives, (Psalms 106:46). The order was, Let those men go. It is probable that they planned further mischief for them, but God turned their hearts, and, as he had made their wrath to praise him, so the remainder thereof he did restrain, (Psalms 76:10. 2). The jailer brought them the news: The magistrates have sent to let you go. Some think the jailer had given an account to the magistrates of what had passed in his house that night, and so had obtained this order for the discharge of his prisoners: Now therefore depart. Not that he was desirous to part with them as his guests, but as his prisoners; they shall still be welcome to his house, but he is glad they are at liberty from his stocks. God could by his grace as easily have converted the magistrates as the jailer, and have brought them to faith and baptism; but God hath chosen the poor of this world, (James 2:5).
Paul's insisting upon the breach of privilege which the magistrates had been guilty of, said to the sergeants, "They have beaten us openly, uncondemned, being Romans, and have cast us into prison against all law and justice, and now do they thrust us out secretly, and think to make amends with us for this the injury done to us? Not so fast; let them come themselves and release us, and admit that they have done us wrong." It is probable that the magistrates had some inclination that they were Romans, and was aware that their fury had carried them further than the law allowed; and that this was the reason why they gave orders for their discharge.
Paul did not tell them that he was a citizen of Rome before he was beaten. It is probable that it might have prevented it, lest he should seem to be afraid of suffering for the truth which he had preached. He did plead it afterwards, to give honor to his sufferings and upon the cause he suffered for, to let the world know that the preachers of the gospel were not such despicable men as they were commonly looked upon to be, and that they merited better treatment. He also did it to soften the attitudes of the magistrates towards the Christians at Philippi, and to gain better treatment for them, and generate in the people a better opinion of the Christian religion. They saw that Paul had a fair advantage against their magistrates, and could have had them called to an account for what they had done. Yet did not take the advantage, which was very much to the honor of that worthy name by which he was called.
Thursday, February 17, 2011
Paul and Silas In Prison; Acts 16: 12 – 40 – Part 1
Church History: Date: A.D. 49-52
16Once when we were going to the place of prayer, we were met by a slave girl who had a spirit by which she predicted the future. She earned a great deal of money for her owners by fortune-telling. 17This girl followed Paul and the rest of us, shouting, "These men are servants of the Most High God, who are telling you the way to be saved." 18She kept this up for many days. Finally Paul became so troubled that he turned around and said to the spirit, "In the name of Jesus Christ I command you to come out of her!" At that moment the spirit left her. 19When the owners of the slave girl realized that their hope of making money was gone, they seized Paul and Silas and dragged them into the marketplace to face the authorities. 20They brought them before the magistrates and said, "These men are Jews, and are throwing our city into an uproar 21by advocating customs unlawful for us Romans to accept or practice." 22The crowd joined in the attack against Paul and Silas, and the magistrates ordered them to be stripped and beaten. 23After they had been severely flogged, they were thrown into prison, and the jailer was commanded to guard them carefully. 24Upon receiving such orders, he put them in the inner cell and fastened their feet in the stocks. 25About midnight Paul and Silas were praying and singing hymns to God, and the other prisoners were listening to them. 26 Suddenly there was such a violent earthquake that the foundations of the prison were shaken. At once all the prison doors flew open, and everybody's chains came loose. 27The jailer woke up, and when he saw the prison doors open, he drew his sword and was about to kill himself because he thought the prisoners had escaped. 28But Paul shouted, "Don't harm yourself! We are all here!" 29The jailer called for lights, rushed in and fell trembling before Paul and Silas. 30He then brought them out and asked, "Sirs, what must I do to be saved?" 31They replied, "Believe in the Lord Jesus, and you will be saved, you and your household." 32Then they spoke the word of the Lord to him and to all the others in his house. 33At that hour of the night the jailer took them and washed their wounds; then immediately he and all his family were baptized. 34The jailer brought them into his house and set a meal before them; he was filled with joy because he had come to believe in God, he and his whole family. 35When it was daylight, the magistrates sent their officers to the jailer with the order: "Release those men." 36The jailer told Paul, "The magistrates have ordered that you and Silas be released. Now you can leave. Go in peace." 37But Paul said to the officers: "They beat us publicly without a trial, even though we are Roman citizens, and threw us into prison. And now do they want to get rid of us quietly? No! Let them come themselves and escort us out." 38The officers reported this to the magistrates, and when they heard that Paul and Silas were Roman citizens, they were alarmed. 39They came to appease them and escorted them from the prison, requesting them to leave the city. 40After Paul and Silas came out of the prison, they went to Lydia's house, where they met with the brothers and encouraged them. Then they left.
16Once when we were going to the place of prayer, we were met by a slave girl who had a spirit by which she predicted the future. She earned a great deal of money for her owners by fortune-telling. 17This girl followed Paul and the rest of us, shouting, "These men are servants of the Most High God, who are telling you the way to be saved." 18She kept this up for many days. Finally Paul became so troubled that he turned around and said to the spirit, "In the name of Jesus Christ I command you to come out of her!" At that moment the spirit left her. 19When the owners of the slave girl realized that their hope of making money was gone, they seized Paul and Silas and dragged them into the marketplace to face the authorities. 20They brought them before the magistrates and said, "These men are Jews, and are throwing our city into an uproar 21by advocating customs unlawful for us Romans to accept or practice." 22The crowd joined in the attack against Paul and Silas, and the magistrates ordered them to be stripped and beaten. 23After they had been severely flogged, they were thrown into prison, and the jailer was commanded to guard them carefully. 24Upon receiving such orders, he put them in the inner cell and fastened their feet in the stocks. 25About midnight Paul and Silas were praying and singing hymns to God, and the other prisoners were listening to them. 26 Suddenly there was such a violent earthquake that the foundations of the prison were shaken. At once all the prison doors flew open, and everybody's chains came loose. 27The jailer woke up, and when he saw the prison doors open, he drew his sword and was about to kill himself because he thought the prisoners had escaped. 28But Paul shouted, "Don't harm yourself! We are all here!" 29The jailer called for lights, rushed in and fell trembling before Paul and Silas. 30He then brought them out and asked, "Sirs, what must I do to be saved?" 31They replied, "Believe in the Lord Jesus, and you will be saved, you and your household." 32Then they spoke the word of the Lord to him and to all the others in his house. 33At that hour of the night the jailer took them and washed their wounds; then immediately he and all his family were baptized. 34The jailer brought them into his house and set a meal before them; he was filled with joy because he had come to believe in God, he and his whole family. 35When it was daylight, the magistrates sent their officers to the jailer with the order: "Release those men." 36The jailer told Paul, "The magistrates have ordered that you and Silas be released. Now you can leave. Go in peace." 37But Paul said to the officers: "They beat us publicly without a trial, even though we are Roman citizens, and threw us into prison. And now do they want to get rid of us quietly? No! Let them come themselves and escort us out." 38The officers reported this to the magistrates, and when they heard that Paul and Silas were Roman citizens, they were alarmed. 39They came to appease them and escorted them from the prison, requesting them to leave the city. 40After Paul and Silas came out of the prison, they went to Lydia's house, where they met with the brothers and encouraged them. Then they left.
Wednesday, February 16, 2011
Lydia’s Conversion; Acts 16:11 – 15 – Part 2
Church History: Date: A.D. 49-52
The observant 1eader will notice here a change in the style of the narrative, which indicates the presence of the writer among the companions of Paul. Hitherto he had spoken of them only in the third person; but when about to leave Troas, he uses the first person plural, saying, "we sought to go forth into Macedonia," and "we ran to Samothrace," etc. (Acts 16:10-11). It is only by such a change in the pronoun employed, from the third to the first person, and from the first to the third that we can detect the presence or absence of Luke. From this indication we conclude that he first joined the company in the interior of Asia Minor, just previous to entering the city of Troas. The company with whom we are now traveling is composed of Paul and Silas, Timothy and Luke.
Upon entering this strange city, the first on the continent of Europe visited by an apostle, Paul and his companions must have looked around them with great anxiety for some opportunity to open their message to the people. The prospects were sufficiently forbidding. They knew not the face of a human being; and there was not even a Jewish synagogue into which they might enter with the hope of being invited to speak "a word of exhortation to the people" (Acts 13:15). By some means, however, they learned that on the bank of the river Gangas, which flowed by the city, some Jewish women were in the habit of congregating on the Sabbath-day, for prayer. Here the apostles moved forward, determined that here should be the beginning of their labors in Philippi.8
Lydia was a seller of purple - She probably got her name from the province of Lydia, in which the city of Thyatira was situated. The Lydian women have been celebrated for their beautiful purple garments. She was a proselyte to the Jewish religion; as were probably all the women that resided here. She was a sincere worshipper of God, she was prepared to receive the heavenly truths spoken by Paul and his companions; and, as she was faithful to the grace she had received, so God gave her more grace, and gave her now a Divine conviction that what was spoken by Paul was true; and therefore she attended unto the things - she believed them and received them as the doctrines of God; and in this faith she was joined by her whole family, and in it they were all baptized.1
The conversion of Lydia; She probably was the first to believe in Christ, though not the last. In this story of the Acts, we have not only the conversion of places recorded, but of many particular persons; for such is the worth of souls that the reducing of one to God is a great matter. Nor have we only the conversions that were affected by miracle, as Paul's, but some that were brought about by the ordinary methods of grace, as Lydia's here.
The observant 1eader will notice here a change in the style of the narrative, which indicates the presence of the writer among the companions of Paul. Hitherto he had spoken of them only in the third person; but when about to leave Troas, he uses the first person plural, saying, "we sought to go forth into Macedonia," and "we ran to Samothrace," etc. (Acts 16:10-11). It is only by such a change in the pronoun employed, from the third to the first person, and from the first to the third that we can detect the presence or absence of Luke. From this indication we conclude that he first joined the company in the interior of Asia Minor, just previous to entering the city of Troas. The company with whom we are now traveling is composed of Paul and Silas, Timothy and Luke.
Upon entering this strange city, the first on the continent of Europe visited by an apostle, Paul and his companions must have looked around them with great anxiety for some opportunity to open their message to the people. The prospects were sufficiently forbidding. They knew not the face of a human being; and there was not even a Jewish synagogue into which they might enter with the hope of being invited to speak "a word of exhortation to the people" (Acts 13:15). By some means, however, they learned that on the bank of the river Gangas, which flowed by the city, some Jewish women were in the habit of congregating on the Sabbath-day, for prayer. Here the apostles moved forward, determined that here should be the beginning of their labors in Philippi.8
Lydia was a seller of purple - She probably got her name from the province of Lydia, in which the city of Thyatira was situated. The Lydian women have been celebrated for their beautiful purple garments. She was a proselyte to the Jewish religion; as were probably all the women that resided here. She was a sincere worshipper of God, she was prepared to receive the heavenly truths spoken by Paul and his companions; and, as she was faithful to the grace she had received, so God gave her more grace, and gave her now a Divine conviction that what was spoken by Paul was true; and therefore she attended unto the things - she believed them and received them as the doctrines of God; and in this faith she was joined by her whole family, and in it they were all baptized.1
The conversion of Lydia; She probably was the first to believe in Christ, though not the last. In this story of the Acts, we have not only the conversion of places recorded, but of many particular persons; for such is the worth of souls that the reducing of one to God is a great matter. Nor have we only the conversions that were affected by miracle, as Paul's, but some that were brought about by the ordinary methods of grace, as Lydia's here.
Tuesday, February 15, 2011
Lydia’s Conversion; Acts 16:11 – 15 – Part 1
Church History: Date: A.D. 49-52
11From Troas we put out to sea and sailed straight for Samothrace, and the next day on to Neapolis. 12From there we traveled to Philippi, a Roman colony and the leading city of that district of Macedonia. And we stayed there several days. 13On the Sabbath we went outside the city gate to the river, where we expected to find a place of prayer. We sat down and began to speak to the women who had gathered there. 14One of those listening was a woman named Lydia, a dealer in purple cloth from the city of Thyatira, who was a worshiper of God. The Lord opened her heart to respond to Paul's message.15When she and the members of her household were baptized, she invited us to her home. "If you consider me a believer in the Lord," she said, "come and stay at my house." And she persuaded us.
Samothrace is an island in the Archipelago, about midway between Troas and Neapolis. Neapolis was a seaport of Macedonia, and the landing place for Philippi. The remark that they sailed to Samothrace, and the next day to Neapolis, shows that they spent the night at Samothrace, which accords with the custom of ancient navigators, who generally cast anchor at night, during coasting voyages, unless the stars were out. This voyage occupied a part of two days.
Philippi was not the chief city of that part of Macedonia, as rendered in the common version, but the first city; by which is meant, either that it was the first which Paul visited, or the first in point of celebrity. I think the latter is the real idea; for it is obvious from the history that this was the first city Paul visited, and of this the reader need not be informed. But it was the first city of that region in point of celebrity, because it was the scene of the great battle in which Brutus and Cassius were defeated by Marc Antony. Thessalonica was then, and is yet, the chief city of Macedonia.
11From Troas we put out to sea and sailed straight for Samothrace, and the next day on to Neapolis. 12From there we traveled to Philippi, a Roman colony and the leading city of that district of Macedonia. And we stayed there several days. 13On the Sabbath we went outside the city gate to the river, where we expected to find a place of prayer. We sat down and began to speak to the women who had gathered there. 14One of those listening was a woman named Lydia, a dealer in purple cloth from the city of Thyatira, who was a worshiper of God. The Lord opened her heart to respond to Paul's message.15When she and the members of her household were baptized, she invited us to her home. "If you consider me a believer in the Lord," she said, "come and stay at my house." And she persuaded us.
Samothrace is an island in the Archipelago, about midway between Troas and Neapolis. Neapolis was a seaport of Macedonia, and the landing place for Philippi. The remark that they sailed to Samothrace, and the next day to Neapolis, shows that they spent the night at Samothrace, which accords with the custom of ancient navigators, who generally cast anchor at night, during coasting voyages, unless the stars were out. This voyage occupied a part of two days.
Philippi was not the chief city of that part of Macedonia, as rendered in the common version, but the first city; by which is meant, either that it was the first which Paul visited, or the first in point of celebrity. I think the latter is the real idea; for it is obvious from the history that this was the first city Paul visited, and of this the reader need not be informed. But it was the first city of that region in point of celebrity, because it was the scene of the great battle in which Brutus and Cassius were defeated by Marc Antony. Thessalonica was then, and is yet, the chief city of Macedonia.
Monday, February 14, 2011
Paul’s Vision; Acts 16: 6 – 10 – Part 3
Church History: Date: A.D. 49-52
Paul's own judgment seems to have been at fault, during this period, in reference to the choice of a field of labor. Contrary to his purpose, he had been delayed in Galatia, "on account of infirmity of flesh" (Galatians 4:13); and then, intending to enter the province of Asia, of which Ephesus was the capital, he was "forbidden by the Holy Spirit to speak the Word there." Finally they attempted to go into Bithynia, "and the Holy Spirit did not permit them." Feeling his way around the forbidden territory, he finally went down to Troas, on the shore of the Aegean Sea.8
Paul’s Vision: The appearance of a man, who was known to be from Macedonia, probably, by his dress and language. Whether this was in a dream, or whether it was a representation made to the senses while awake it is impossible to tell. The will of God was at different times made known in both these ways. Macedonia was an extensive country of Greece, having Thrace on the north, Thessaly south, Epirus west, and the Aegean Sea east. It is supposed that it was peopled by Kittim, son of Javan, (Genesis 10:4). The kingdom became known chiefly under the reign of Philip and his son Alexander the Great. It was the first region in Europe in which we have any record that the gospel was preached.
This was a call to preach the gospel in an extensive heathen land, amidst many trials and dangers. To this call, notwithstanding all this prospect of danger, they cheerfully responded, and gave themselves to the work. Their conduct was an example to the church. From all portions of the earth a similar call is now coming to the churches. Openings of a similar character, for the introduction of the gospel, are presented in all lands. Appeals are coming from every quarter; and all that seems now necessary for the speedy conversion of the world, is for the church to enter into these vast fields with the self-denial, spirit, and zeal which characterized the apostle Paul.2
“We endeavored to go into Macedonia”- This is the first place that the historian Luke refers to himself: We endeavored, etc. And, from this, it has been supposed that he joined the company of Paul, for the first time, at Troas. Drawing an inference from the vision that had appeared. “That the Lord had called us to preach” - That is, they inferred that they were called to preach the Gospel in Macedonia, from what the vision had said, come over and help us; the help meaning, preach to us the Gospel.1
Paul's own judgment seems to have been at fault, during this period, in reference to the choice of a field of labor. Contrary to his purpose, he had been delayed in Galatia, "on account of infirmity of flesh" (Galatians 4:13); and then, intending to enter the province of Asia, of which Ephesus was the capital, he was "forbidden by the Holy Spirit to speak the Word there." Finally they attempted to go into Bithynia, "and the Holy Spirit did not permit them." Feeling his way around the forbidden territory, he finally went down to Troas, on the shore of the Aegean Sea.8
Paul’s Vision: The appearance of a man, who was known to be from Macedonia, probably, by his dress and language. Whether this was in a dream, or whether it was a representation made to the senses while awake it is impossible to tell. The will of God was at different times made known in both these ways. Macedonia was an extensive country of Greece, having Thrace on the north, Thessaly south, Epirus west, and the Aegean Sea east. It is supposed that it was peopled by Kittim, son of Javan, (Genesis 10:4). The kingdom became known chiefly under the reign of Philip and his son Alexander the Great. It was the first region in Europe in which we have any record that the gospel was preached.
This was a call to preach the gospel in an extensive heathen land, amidst many trials and dangers. To this call, notwithstanding all this prospect of danger, they cheerfully responded, and gave themselves to the work. Their conduct was an example to the church. From all portions of the earth a similar call is now coming to the churches. Openings of a similar character, for the introduction of the gospel, are presented in all lands. Appeals are coming from every quarter; and all that seems now necessary for the speedy conversion of the world, is for the church to enter into these vast fields with the self-denial, spirit, and zeal which characterized the apostle Paul.2
“We endeavored to go into Macedonia”- This is the first place that the historian Luke refers to himself: We endeavored, etc. And, from this, it has been supposed that he joined the company of Paul, for the first time, at Troas. Drawing an inference from the vision that had appeared. “That the Lord had called us to preach” - That is, they inferred that they were called to preach the Gospel in Macedonia, from what the vision had said, come over and help us; the help meaning, preach to us the Gospel.1
Friday, February 11, 2011
Paul’s Vision; Acts 16: 6 – 10 – Part 2
Church History: Date: A.D. 49-52
From this hurried sketch of the tour through Phrygia and Galatia, it might be inferred that nothing of special interest occurred during its progress. But we learn from Paul himself that this was not the case in Galatia. In his epistle to the Churches there, he lifts the Vail of obscurity thrown over this part of his life, and brings to light one of the most touching incidents in his eventful career. More than one congregation sprang up under his personal labors there (Galatians 1:6; 4:19). He attributed their knowledge of salvation to an afflicting providence affecting himself. He writes to them: "You know that on account of infirmity of the flesh I preached the gospel to you at the first" (Galatians 4:13). This statement does not mean merely that he was suffering in the flesh at the time; but indicates that the infirmity was the cause which led him to his preaching to them. The infirmity was evidently that "thorn in the flesh, the messenger of Satan to buffet him," which he had prayed in vain to the Lord to take from him (2Corinthians 12:7). For he says to them: "My temptation which was in my flesh you despised not, nor rejected, but received me as an angel of God, even as Christ Jesus" (Galatians 4:14). It is probable that he had intended to pass through this region without stopping, but some unusual violence of the humiliating and irritating malady compelled him to forego the more distant journey, and stay where the Word was so gladly received by these brethren. Though Paul felt that strangers like these would be likely to despise him and reject him, on perceiving the malady with which he was afflicted, yet this people listened to his annunciation of eternal truth as if they heard an angel of God, or Jesus Christ himself. His distress of mind and weakness of body were calculated to give a mellower tone to his preaching, and to awaken a livelier sympathy in truly generous hearts, and such was the effect on them. He says: "I bear you witness, that if it had been possible, you would have plucked out your own eyes and have given them to me" (Galatians 4:15). Thus, out of the most unpropitious hour in which this faithful apostle every introduced the gospel to a strange community, the kind providence of God brought forth the sweetest fruits of all his labors; for there are no other Churches of whose fondness for him he speaks in terms so touching. This serves to illustrate the meaning of the Lord's answer, when Paul prayed that the thorn might depart from his flesh: "My favor is sufficient for you; for my strength is made perfect in weakness" (2Corinthians 12:9). His weakest hour, wherein he expected to be despised and rejected, he found the strongest for the cause he was pleading, and the most soothing to his own troubled spirit. It was experience like this which enabled him, in later years, to exclaim, "Most gladly, therefore, will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore, I take pleasure in infirmities, reproaches, necessities and persecutions, in distresses for Christ's sake; for when I am weak, then am I strong" (2Corinthians 12:9-10).
From this hurried sketch of the tour through Phrygia and Galatia, it might be inferred that nothing of special interest occurred during its progress. But we learn from Paul himself that this was not the case in Galatia. In his epistle to the Churches there, he lifts the Vail of obscurity thrown over this part of his life, and brings to light one of the most touching incidents in his eventful career. More than one congregation sprang up under his personal labors there (Galatians 1:6; 4:19). He attributed their knowledge of salvation to an afflicting providence affecting himself. He writes to them: "You know that on account of infirmity of the flesh I preached the gospel to you at the first" (Galatians 4:13). This statement does not mean merely that he was suffering in the flesh at the time; but indicates that the infirmity was the cause which led him to his preaching to them. The infirmity was evidently that "thorn in the flesh, the messenger of Satan to buffet him," which he had prayed in vain to the Lord to take from him (2Corinthians 12:7). For he says to them: "My temptation which was in my flesh you despised not, nor rejected, but received me as an angel of God, even as Christ Jesus" (Galatians 4:14). It is probable that he had intended to pass through this region without stopping, but some unusual violence of the humiliating and irritating malady compelled him to forego the more distant journey, and stay where the Word was so gladly received by these brethren. Though Paul felt that strangers like these would be likely to despise him and reject him, on perceiving the malady with which he was afflicted, yet this people listened to his annunciation of eternal truth as if they heard an angel of God, or Jesus Christ himself. His distress of mind and weakness of body were calculated to give a mellower tone to his preaching, and to awaken a livelier sympathy in truly generous hearts, and such was the effect on them. He says: "I bear you witness, that if it had been possible, you would have plucked out your own eyes and have given them to me" (Galatians 4:15). Thus, out of the most unpropitious hour in which this faithful apostle every introduced the gospel to a strange community, the kind providence of God brought forth the sweetest fruits of all his labors; for there are no other Churches of whose fondness for him he speaks in terms so touching. This serves to illustrate the meaning of the Lord's answer, when Paul prayed that the thorn might depart from his flesh: "My favor is sufficient for you; for my strength is made perfect in weakness" (2Corinthians 12:9). His weakest hour, wherein he expected to be despised and rejected, he found the strongest for the cause he was pleading, and the most soothing to his own troubled spirit. It was experience like this which enabled him, in later years, to exclaim, "Most gladly, therefore, will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore, I take pleasure in infirmities, reproaches, necessities and persecutions, in distresses for Christ's sake; for when I am weak, then am I strong" (2Corinthians 12:9-10).
Thursday, February 10, 2011
Paul’s Vision; Acts 16: 6 – 10 – Part 1
Church History: Date: A.D. 49-52
6Paul and his companions traveled throughout the region of Phrygia and Galatia, having been kept by the Holy Spirit from preaching the word in the province of Asia. 7When they came to the border of Mysia, they tried to enter Bithynia, but the Spirit of Jesus would not allow them to. 8So they passed by Mysia and went down to Troas. 9During the night Paul had a vision of a man of Macedonia standing and begging him, "Come over to Macedonia and help us." 10After Paul had seen the vision, we got ready at once to leave for Macedonia, concluding that God had called us to preach the gospel to them.
The neighboring cities of Derbe and Lystra, where Paul was joined by Timothy, constituted the limit of his former tour with Barnabas into this region of country. He makes them now the starting point for an advance still further into the interior, and to the western extremity of Asia Minor.8 The Asia mentioned as being forbidden could not be Asia Minor in general, for Galatia, Phrygia, Pisidia, Lycaonia, and Pamphylia, were provinces of it, and in these the apostles preached; but it was what was called Proconsular Asia, which included only Ionia, Aeolia, and Lydia. The apostles were not allowed to visit these places at this time; but later they went there, and preached the Gospel with success; for it was in this Proconsular Asia that the Seven Churches of The Apocalypse were situated. God chose to send his servants to another place, where he saw that the word would be affectionately received; and probably those in Proconsular Asia were not, as yet, sufficiently prepared to receive and profit by it.
6Paul and his companions traveled throughout the region of Phrygia and Galatia, having been kept by the Holy Spirit from preaching the word in the province of Asia. 7When they came to the border of Mysia, they tried to enter Bithynia, but the Spirit of Jesus would not allow them to. 8So they passed by Mysia and went down to Troas. 9During the night Paul had a vision of a man of Macedonia standing and begging him, "Come over to Macedonia and help us." 10After Paul had seen the vision, we got ready at once to leave for Macedonia, concluding that God had called us to preach the gospel to them.
The neighboring cities of Derbe and Lystra, where Paul was joined by Timothy, constituted the limit of his former tour with Barnabas into this region of country. He makes them now the starting point for an advance still further into the interior, and to the western extremity of Asia Minor.8 The Asia mentioned as being forbidden could not be Asia Minor in general, for Galatia, Phrygia, Pisidia, Lycaonia, and Pamphylia, were provinces of it, and in these the apostles preached; but it was what was called Proconsular Asia, which included only Ionia, Aeolia, and Lydia. The apostles were not allowed to visit these places at this time; but later they went there, and preached the Gospel with success; for it was in this Proconsular Asia that the Seven Churches of The Apocalypse were situated. God chose to send his servants to another place, where he saw that the word would be affectionately received; and probably those in Proconsular Asia were not, as yet, sufficiently prepared to receive and profit by it.
Wednesday, February 9, 2011
Timothy Joins Paul and Silas; Acts 16:1 – 5 – Part 1
Church History: Date: A.D. 49-52
1He came to Derbe and then to Lystra, where a disciple named Timothy lived, whose mother was a Jewess and a believer, but whose father was a Greek. 2The brothers at Lystra and Iconium spoke well of him. 3Paul wanted to take him along on the journey, so he circumcised him because of the Jews who lived in that area, for they all knew that his father was a Greek. 4As they traveled from town to town, they delivered the decisions reached by the apostles and elders in Jerusalem for the people to obey. 5So the churches were strengthened in the faith and grew daily in numbers.
Paul was a spiritual father, and as such, we see him here adopting Timothy and taking care of the education of many others who had been brought to Christ by his ministry: and in all he appears to have been a wise and caring father.
One thing we can obtain from the book of the Acts is help in understanding Paul's epistles, two of which are directed to Timothy. It is therefore necessary that in this history of Paul, we should have some account concerning Timothy. And here we are told:
1. That he was a disciple; one that belonged to Christ, was baptized, probably in his infancy, when his mother became a believer. Lydia's household was baptized upon her believing, (Acts 16:15). Paul took him under his wing and trained him in the knowledge and faith of Christ.
2. His mother was a Jewess originally, but believed in Christ. Her name was Eunice, his grandmother's name was Lois. Paul speaks of them both with great respect, as women of eminent virtue and piety, and commends them especially for their unfeigned faith (2Timothy 1:5), their sincerely embracing and adhering to the doctrine of Christ.
3. His father was a Greek, a Gentile. The marriage of a Jewish woman to a Gentile husband (though some would make a difference) was prohibited as much as the marriage of a Jewish man to a Gentile wife, (Deuteronomy 7:3). His mother could not have him circumcised in his infancy, because his father was not a believer. Yet she educated him in the fear of God.
4. Timothy had gained a very good character among the Christians. He was well regarded among the brethren that were at Lystra and Iconium. He not only had an unblemished reputation, and was free from scandal, but he had a bright reputation, and great tributes were given about him, as an extraordinary young man, and one from whom great things were expected. Not only those in the place where he was born, but those in the neighboring cities, admired him, and spoke honorably of him.
5. Paul wanted him to go with him, to accompany him, to assist him, to receive instruction from him, and to join with him in the work of the gospel. He wanted him to preach for him when needed, and to be left behind in places where he had planted churches. Paul had a great love for him, not only because he was an ingenious young man, and one of great ambition, but because he was a serious young man, and one of devout affections: for Paul was always mindful of his tears, (2Timothy 1:4).
6. Paul circumcised him, or ordered it to be done. This was strange. Had not Paul opposed those with all his might that were for imposing circumcision upon the Gentile converts? Had he not at this time the decrees of the council at Jerusalem with him, which witnessed against it? He had, and yet circumcised Timothy, not, as those teachers designed in imposing circumcision, to oblige him to keep the ceremonial law, but only to render his conversation and ministry passable, that he might be accepted by the Jews that resided in this area. He knew Timothy was a man likely to do a great deal of good among them, being admirably qualified for the ministry; but the Jews would not listen to him if he were, and therefore Paul did this to humor them. It is probable that it was at this time that Paul laid his hands on Timothy, for the conferring of the gift of the Holy Spirit upon him, (2Timothy 1:6).
1He came to Derbe and then to Lystra, where a disciple named Timothy lived, whose mother was a Jewess and a believer, but whose father was a Greek. 2The brothers at Lystra and Iconium spoke well of him. 3Paul wanted to take him along on the journey, so he circumcised him because of the Jews who lived in that area, for they all knew that his father was a Greek. 4As they traveled from town to town, they delivered the decisions reached by the apostles and elders in Jerusalem for the people to obey. 5So the churches were strengthened in the faith and grew daily in numbers.
Paul was a spiritual father, and as such, we see him here adopting Timothy and taking care of the education of many others who had been brought to Christ by his ministry: and in all he appears to have been a wise and caring father.
One thing we can obtain from the book of the Acts is help in understanding Paul's epistles, two of which are directed to Timothy. It is therefore necessary that in this history of Paul, we should have some account concerning Timothy. And here we are told:
1. That he was a disciple; one that belonged to Christ, was baptized, probably in his infancy, when his mother became a believer. Lydia's household was baptized upon her believing, (Acts 16:15). Paul took him under his wing and trained him in the knowledge and faith of Christ.
2. His mother was a Jewess originally, but believed in Christ. Her name was Eunice, his grandmother's name was Lois. Paul speaks of them both with great respect, as women of eminent virtue and piety, and commends them especially for their unfeigned faith (2Timothy 1:5), their sincerely embracing and adhering to the doctrine of Christ.
3. His father was a Greek, a Gentile. The marriage of a Jewish woman to a Gentile husband (though some would make a difference) was prohibited as much as the marriage of a Jewish man to a Gentile wife, (Deuteronomy 7:3). His mother could not have him circumcised in his infancy, because his father was not a believer. Yet she educated him in the fear of God.
4. Timothy had gained a very good character among the Christians. He was well regarded among the brethren that were at Lystra and Iconium. He not only had an unblemished reputation, and was free from scandal, but he had a bright reputation, and great tributes were given about him, as an extraordinary young man, and one from whom great things were expected. Not only those in the place where he was born, but those in the neighboring cities, admired him, and spoke honorably of him.
5. Paul wanted him to go with him, to accompany him, to assist him, to receive instruction from him, and to join with him in the work of the gospel. He wanted him to preach for him when needed, and to be left behind in places where he had planted churches. Paul had a great love for him, not only because he was an ingenious young man, and one of great ambition, but because he was a serious young man, and one of devout affections: for Paul was always mindful of his tears, (2Timothy 1:4).
6. Paul circumcised him, or ordered it to be done. This was strange. Had not Paul opposed those with all his might that were for imposing circumcision upon the Gentile converts? Had he not at this time the decrees of the council at Jerusalem with him, which witnessed against it? He had, and yet circumcised Timothy, not, as those teachers designed in imposing circumcision, to oblige him to keep the ceremonial law, but only to render his conversation and ministry passable, that he might be accepted by the Jews that resided in this area. He knew Timothy was a man likely to do a great deal of good among them, being admirably qualified for the ministry; but the Jews would not listen to him if he were, and therefore Paul did this to humor them. It is probable that it was at this time that Paul laid his hands on Timothy, for the conferring of the gift of the Holy Spirit upon him, (2Timothy 1:6).
Tuesday, February 8, 2011
Timothy Joins Paul and Silas; Acts 16:1 – 5 – Part 1
Church History: Date: A.D. 49-52
1He came to Derbe and then to Lystra, where a disciple named Timothy lived, whose mother was a Jewess and a believer, but whose father was a Greek. 2The brothers at Lystra and Iconium spoke well of him. 3Paul wanted to take him along on the journey, so he circumcised him because of the Jews who lived in that area, for they all knew that his father was a Greek. 4As they traveled from town to town, they delivered the decisions reached by the apostles and elders in Jerusalem for the people to obey. 5So the churches were strengthened in the faith and grew daily in numbers.
Paul was a spiritual father, and as such, we see him here adopting Timothy and taking care of the education of many others who had been brought to Christ by his ministry: and in all he appears to have been a wise and caring father.
One thing we can obtain from the book of the Acts is help in understanding Paul's epistles, two of which are directed to Timothy. It is therefore necessary that in this history of Paul, we should have some account concerning Timothy. And here we are told:
1. That he was a disciple; one that belonged to Christ, was baptized, probably in his infancy, when his mother became a believer. Lydia's household was baptized upon her believing, (Acts 16:15). Paul took him under his wing and trained him in the knowledge and faith of Christ.
2. His mother was a Jewess originally, but believed in Christ. Her name was Eunice, his grandmother's name was Lois. Paul speaks of them both with great respect, as women of eminent virtue and piety, and commends them especially for their unfeigned faith (2Timothy 1:5), their sincerely embracing and adhering to the doctrine of Christ.
3. His father was a Greek, a Gentile. The marriage of a Jewish woman to a Gentile husband (though some would make a difference) was prohibited as much as the marriage of a Jewish man to a Gentile wife, (Deuteronomy 7:3). His mother could not have him circumcised in his infancy, because his father was not a believer. Yet she educated him in the fear of God.
4. Timothy had gained a very good character among the Christians. He was well regarded among the brethren that were at Lystra and Iconium. He not only had an unblemished reputation, and was free from scandal, but he had a bright reputation, and great tributes were given about him, as an extraordinary young man, and one from whom great things were expected. Not only those in the place where he was born, but those in the neighboring cities, admired him, and spoke honorably of him.
5. Paul wanted him to go with him, to accompany him, to assist him, to receive instruction from him, and to join with him in the work of the gospel. He wanted him to preach for him when needed, and to be left behind in places where he had planted churches. Paul had a great love for him, not only because he was an ingenious young man, and one of great ambition, but because he was a serious young man, and one of devout affections: for Paul was always mindful of his tears, (2Timothy 1:4).
6. Paul circumcised him, or ordered it to be done. This was strange. Had not Paul opposed those with all his might that were for imposing circumcision upon the Gentile converts? Had he not at this time the decrees of the council at Jerusalem with him, which witnessed against it? He had, and yet circumcised Timothy, not, as those teachers designed in imposing circumcision, to oblige him to keep the ceremonial law, but only to render his conversation and ministry passable, that he might be accepted by the Jews that resided in this area. He knew Timothy was a man likely to do a great deal of good among them, being admirably qualified for the ministry; but the Jews would not listen to him if he were, and therefore Paul did this to humor them. It is probable that it was at this time that Paul laid his hands on Timothy, for the conferring of the gift of the Holy Spirit upon him, (2Timothy 1:6).
1He came to Derbe and then to Lystra, where a disciple named Timothy lived, whose mother was a Jewess and a believer, but whose father was a Greek. 2The brothers at Lystra and Iconium spoke well of him. 3Paul wanted to take him along on the journey, so he circumcised him because of the Jews who lived in that area, for they all knew that his father was a Greek. 4As they traveled from town to town, they delivered the decisions reached by the apostles and elders in Jerusalem for the people to obey. 5So the churches were strengthened in the faith and grew daily in numbers.
Paul was a spiritual father, and as such, we see him here adopting Timothy and taking care of the education of many others who had been brought to Christ by his ministry: and in all he appears to have been a wise and caring father.
One thing we can obtain from the book of the Acts is help in understanding Paul's epistles, two of which are directed to Timothy. It is therefore necessary that in this history of Paul, we should have some account concerning Timothy. And here we are told:
1. That he was a disciple; one that belonged to Christ, was baptized, probably in his infancy, when his mother became a believer. Lydia's household was baptized upon her believing, (Acts 16:15). Paul took him under his wing and trained him in the knowledge and faith of Christ.
2. His mother was a Jewess originally, but believed in Christ. Her name was Eunice, his grandmother's name was Lois. Paul speaks of them both with great respect, as women of eminent virtue and piety, and commends them especially for their unfeigned faith (2Timothy 1:5), their sincerely embracing and adhering to the doctrine of Christ.
3. His father was a Greek, a Gentile. The marriage of a Jewish woman to a Gentile husband (though some would make a difference) was prohibited as much as the marriage of a Jewish man to a Gentile wife, (Deuteronomy 7:3). His mother could not have him circumcised in his infancy, because his father was not a believer. Yet she educated him in the fear of God.
4. Timothy had gained a very good character among the Christians. He was well regarded among the brethren that were at Lystra and Iconium. He not only had an unblemished reputation, and was free from scandal, but he had a bright reputation, and great tributes were given about him, as an extraordinary young man, and one from whom great things were expected. Not only those in the place where he was born, but those in the neighboring cities, admired him, and spoke honorably of him.
5. Paul wanted him to go with him, to accompany him, to assist him, to receive instruction from him, and to join with him in the work of the gospel. He wanted him to preach for him when needed, and to be left behind in places where he had planted churches. Paul had a great love for him, not only because he was an ingenious young man, and one of great ambition, but because he was a serious young man, and one of devout affections: for Paul was always mindful of his tears, (2Timothy 1:4).
6. Paul circumcised him, or ordered it to be done. This was strange. Had not Paul opposed those with all his might that were for imposing circumcision upon the Gentile converts? Had he not at this time the decrees of the council at Jerusalem with him, which witnessed against it? He had, and yet circumcised Timothy, not, as those teachers designed in imposing circumcision, to oblige him to keep the ceremonial law, but only to render his conversation and ministry passable, that he might be accepted by the Jews that resided in this area. He knew Timothy was a man likely to do a great deal of good among them, being admirably qualified for the ministry; but the Jews would not listen to him if he were, and therefore Paul did this to humor them. It is probable that it was at this time that Paul laid his hands on Timothy, for the conferring of the gift of the Holy Spirit upon him, (2Timothy 1:6).
Monday, February 7, 2011
Paul and Barnabas Part Ways; Acts 15:39 – 41
Church History: Date: A.D. 49-52
39 They had such a sharp disagreement that they parted company. Barnabas took Mark and sailed for Cyprus, 40but Paul chose Silas and left, commended by the brothers to the grace of the Lord. 41He went through Syria and Cilicia, strengthening the churches.
Neither would yield, therefore there was no remedy but that they must part. We see that the best of men are but men, subject to like passions as we are. Perhaps there were faults on both sides, as usual in such contentions. Christ's example alone, is a copy without a blot. Yet we are not to think it is strange, if there are differences among wise and good men. It will be so while we are in this imperfect state; we shall never be all of one mind till we come to heaven. But what mischief the remainders of pride and passion which are found even in good men, do in the world, and do in the church! Many who dwelt at Antioch, who had heard but little of the devotedness and piety of Paul and Barnabas, heard of their dispute and separation; and thus it will be with ourselves, if we give way to contention. Believers must be constant in prayer, that they may never be led by the allowance of unholy tempers, to hurt the cause they really desire to serve. Paul speaks with esteem and affection both of Barnabas and Mark, in his epistles, written after this event. May all who profess thy name, O loving Savior, be thoroughly reconciled by that love derived from thee which is not easily provoked, and which soon forgets and buries injuries.
39 They had such a sharp disagreement that they parted company. Barnabas took Mark and sailed for Cyprus, 40but Paul chose Silas and left, commended by the brothers to the grace of the Lord. 41He went through Syria and Cilicia, strengthening the churches.
Neither would yield, therefore there was no remedy but that they must part. We see that the best of men are but men, subject to like passions as we are. Perhaps there were faults on both sides, as usual in such contentions. Christ's example alone, is a copy without a blot. Yet we are not to think it is strange, if there are differences among wise and good men. It will be so while we are in this imperfect state; we shall never be all of one mind till we come to heaven. But what mischief the remainders of pride and passion which are found even in good men, do in the world, and do in the church! Many who dwelt at Antioch, who had heard but little of the devotedness and piety of Paul and Barnabas, heard of their dispute and separation; and thus it will be with ourselves, if we give way to contention. Believers must be constant in prayer, that they may never be led by the allowance of unholy tempers, to hurt the cause they really desire to serve. Paul speaks with esteem and affection both of Barnabas and Mark, in his epistles, written after this event. May all who profess thy name, O loving Savior, be thoroughly reconciled by that love derived from thee which is not easily provoked, and which soon forgets and buries injuries.
Friday, February 4, 2011
Churches Established By A.D.48
Church History:
Attalia – Established during Paul’s First Missionary Journey; Acts 14:25
This was a seaport in Pamphylia, at the mouth of the river Catarrhactes, visited by Paul and Barnabas on their way from Perga to Antioch. There is still a village there of a similar name, with extensive ruins in the vicinity.10
Derbe – Established during Paul’s First Missionary Journey; Acts 14:20
Derbe is a small town of Lycaonia, in Asia Minor, to which Paul and Barnabas fled from Lystra, A. D. 41. It lay at the foot of the Taurus mountains on the north, sixteen or twenty miles east of Lystra. The two missionaries gained many disciples here, and among them perhaps Gaius, who afterwards labored with Paul, Acts 20:4.10
Iconium – Established during Paul’s First Missionary Journey; Acts 13:51
A large and opulent city of Asia Minor now called Konieh. The provinces of Asia Minor varied so much at different times that Iconium is assigned by different writers to Phrygia, to Lycaonia, and to Pisidia. Christianity was introduced here by Paul, A. D. 45. But he was obliged to flee for his life for a persecution excited by unbelieving Jews, Acts 13:51; 14:1-6. They pursued him to Lystra, where he was nearly killed, but afterwards, A. D. 51, he revisited Iconium, Acts 14:19-21; 2Timothy 3:11. The church continued in being here for eight centuries, but under the Mohammedan rule was almost extinguished. At present, Konieh is the capital of Caramania. It is situated in a beautiful and fertile country, 260 miles southeast of Constantinople, and 120 from the Mediterranean. It is very large, and its walls are supported by 108 square towers, forty paces distant from each other. The inhabitants, 40,000 in number, are Turks, Armenians, Greeks, and Jews.10
Lystra– Established during Paul’s First Missionary Journey; Acts 14:6
This is a city of Lycaonia, near Derbe and Iconium, and the native place of Timothy. Paul and Barnabas preached the gospel here; and having healed a cripple, were almost worshipped. Soon after, however, Paul was stoned there, Acts 14:6,21; 16:1; 2Timothy 3:11. It is now a small place called Latik.10
Perga – Established during Paul’s First Missionary Journey; Acts 13:13
Perga is a city of Pamphylia, Acts 13:13; 14:25. This is not a maritime city, but is situated on the river Cestrus, at some distance from its mouth, which has long been obstructed by a bar. It was one of the most considerable cities in Pamphylia; and when that province was divided into two parts, this city became the metropolis of one part, and side of the other. On a neighboring mountain was a splendid temple of Diana, which gave celebrity to the city.10
Pisidian Antioch – Established during Paul’s First Missionary Journey; Acts 13:14
A province of Asia Minor, separated from the Mediterranean by Pamphylia, lying on Mount Taurus and the high table land north of it, and running up between Phrygia and Lycaonia as far as Antioch its capital. The Pisidians, like most of the inhabitants of the Taurus range, were an unsubdued and lawless race; and Paul in preaching the gospel at Antioch and throughout Pisidia, Acts 13:14; 14:24, was in peril by robbers as well as by sudden storms and floods in the mountain passes. Churches continued to exist here for seven or eight centuries.10
Seleucia – Established during Paul’s First Missionary Journey; Acts 13:4
This is the sea-port of Antioch, near the mouth of the Orontes. Paul and his companions sailed from this port on their first missionary journey Act 13:4. This city was built by Seleucus Nicator, the "king of Syria." It is said of him that "few princes have ever lived with so great a passion for the building of cities. He is reputed to have built in all nine Seleucias, sixteen Antiochs, and six Laodiceas." Seleucia became a city of great importance, and was made a "free city" by Pompey. It is now a small village, called el-Kalusi.
Attalia – Established during Paul’s First Missionary Journey; Acts 14:25
This was a seaport in Pamphylia, at the mouth of the river Catarrhactes, visited by Paul and Barnabas on their way from Perga to Antioch. There is still a village there of a similar name, with extensive ruins in the vicinity.10
Derbe – Established during Paul’s First Missionary Journey; Acts 14:20
Derbe is a small town of Lycaonia, in Asia Minor, to which Paul and Barnabas fled from Lystra, A. D. 41. It lay at the foot of the Taurus mountains on the north, sixteen or twenty miles east of Lystra. The two missionaries gained many disciples here, and among them perhaps Gaius, who afterwards labored with Paul, Acts 20:4.10
Iconium – Established during Paul’s First Missionary Journey; Acts 13:51
A large and opulent city of Asia Minor now called Konieh. The provinces of Asia Minor varied so much at different times that Iconium is assigned by different writers to Phrygia, to Lycaonia, and to Pisidia. Christianity was introduced here by Paul, A. D. 45. But he was obliged to flee for his life for a persecution excited by unbelieving Jews, Acts 13:51; 14:1-6. They pursued him to Lystra, where he was nearly killed, but afterwards, A. D. 51, he revisited Iconium, Acts 14:19-21; 2Timothy 3:11. The church continued in being here for eight centuries, but under the Mohammedan rule was almost extinguished. At present, Konieh is the capital of Caramania. It is situated in a beautiful and fertile country, 260 miles southeast of Constantinople, and 120 from the Mediterranean. It is very large, and its walls are supported by 108 square towers, forty paces distant from each other. The inhabitants, 40,000 in number, are Turks, Armenians, Greeks, and Jews.10
Lystra– Established during Paul’s First Missionary Journey; Acts 14:6
This is a city of Lycaonia, near Derbe and Iconium, and the native place of Timothy. Paul and Barnabas preached the gospel here; and having healed a cripple, were almost worshipped. Soon after, however, Paul was stoned there, Acts 14:6,21; 16:1; 2Timothy 3:11. It is now a small place called Latik.10
Perga – Established during Paul’s First Missionary Journey; Acts 13:13
Perga is a city of Pamphylia, Acts 13:13; 14:25. This is not a maritime city, but is situated on the river Cestrus, at some distance from its mouth, which has long been obstructed by a bar. It was one of the most considerable cities in Pamphylia; and when that province was divided into two parts, this city became the metropolis of one part, and side of the other. On a neighboring mountain was a splendid temple of Diana, which gave celebrity to the city.10
Pisidian Antioch – Established during Paul’s First Missionary Journey; Acts 13:14
A province of Asia Minor, separated from the Mediterranean by Pamphylia, lying on Mount Taurus and the high table land north of it, and running up between Phrygia and Lycaonia as far as Antioch its capital. The Pisidians, like most of the inhabitants of the Taurus range, were an unsubdued and lawless race; and Paul in preaching the gospel at Antioch and throughout Pisidia, Acts 13:14; 14:24, was in peril by robbers as well as by sudden storms and floods in the mountain passes. Churches continued to exist here for seven or eight centuries.10
Seleucia – Established during Paul’s First Missionary Journey; Acts 13:4
This is the sea-port of Antioch, near the mouth of the Orontes. Paul and his companions sailed from this port on their first missionary journey Act 13:4. This city was built by Seleucus Nicator, the "king of Syria." It is said of him that "few princes have ever lived with so great a passion for the building of cities. He is reputed to have built in all nine Seleucias, sixteen Antiochs, and six Laodiceas." Seleucia became a city of great importance, and was made a "free city" by Pompey. It is now a small village, called el-Kalusi.
Thursday, February 3, 2011
The Epistle of James was Written
Church History: (variously dated from A.D.44 to 62)
James is thought to be the earliest of the New Testament’s letters. It was written when there was a company of Jewish believers, probably between a.d. 45-48. The author is James “the Lord’s brother,” not James the Apostle (see Acts 12:17; Acts 15:13; Acts 21:18; 1 Cor. 15:7; Galatians 1:19; Galatians 2:9). James the Apostle, the brother of John, was martyred about a.d. 44 (Acts 12:1-3).
Like the other brothers of Jesus, James did not believe in Him at first (John 7:2-5). But after the Resurrection this brother was not only converted but became a key leader in Jerusalem and at the Jerusalem Council (Acts 15). One tradition nicknames James “camel knees,” because of the calluses he was supposed to have developed from long hours spent in prayer.
James’ theme is “faith.” But here faith is not saving faith, or justifying faith. James’ theme is practical: he looked at the lifestyle which is to be produced by faith in Jesus. James knew, with Paul, that true faith generates obedience, and so he gently encouraged the early Jewish church to live a life that was worthy of their profession of Jesus as the Christ. In structure, James is much like Proverbs. He gave a series of short, pithy exhortations, touching on a variety of subjects important in the Christian life. What a wonderful book to teach if we, like James, want to help our people learn to live for the Lord.
The church we see portrayed in the early chapters of Acts was both typical of what the church is to be, and yet different. At first the Jewish people viewed Christianity as a sect, as much an expression of Judaism as Sadduceeism, Phariseeism, or the withdrawn Essenes. Recognized and named “the Way,” the Christian community took part in the life and culture of Judea, worshiped at the temple as did the others, and maintained the lifelong patterns of obedience to the Law.
It is in this context that the first of our New Testament letters was penned. Later sharp distinctions would occur between Christians and Jewish doctrine and practice. Later would come the exploration of the meaning of a faith that reaches out to encompass the Gentile as well as the Jews. But none of this is found in the Book of James. Instead of emphasizing salvation by faith, James presupposed the apostolic teaching we see in Acts 2-3. What James emphasized is the life of faith, which followers of “the Way” are encouraged to live
James is thought to be the earliest of the New Testament’s letters. It was written when there was a company of Jewish believers, probably between a.d. 45-48. The author is James “the Lord’s brother,” not James the Apostle (see Acts 12:17; Acts 15:13; Acts 21:18; 1 Cor. 15:7; Galatians 1:19; Galatians 2:9). James the Apostle, the brother of John, was martyred about a.d. 44 (Acts 12:1-3).
Like the other brothers of Jesus, James did not believe in Him at first (John 7:2-5). But after the Resurrection this brother was not only converted but became a key leader in Jerusalem and at the Jerusalem Council (Acts 15). One tradition nicknames James “camel knees,” because of the calluses he was supposed to have developed from long hours spent in prayer.
James’ theme is “faith.” But here faith is not saving faith, or justifying faith. James’ theme is practical: he looked at the lifestyle which is to be produced by faith in Jesus. James knew, with Paul, that true faith generates obedience, and so he gently encouraged the early Jewish church to live a life that was worthy of their profession of Jesus as the Christ. In structure, James is much like Proverbs. He gave a series of short, pithy exhortations, touching on a variety of subjects important in the Christian life. What a wonderful book to teach if we, like James, want to help our people learn to live for the Lord.
The church we see portrayed in the early chapters of Acts was both typical of what the church is to be, and yet different. At first the Jewish people viewed Christianity as a sect, as much an expression of Judaism as Sadduceeism, Phariseeism, or the withdrawn Essenes. Recognized and named “the Way,” the Christian community took part in the life and culture of Judea, worshiped at the temple as did the others, and maintained the lifelong patterns of obedience to the Law.
It is in this context that the first of our New Testament letters was penned. Later sharp distinctions would occur between Christians and Jewish doctrine and practice. Later would come the exploration of the meaning of a faith that reaches out to encompass the Gentile as well as the Jews. But none of this is found in the Book of James. Instead of emphasizing salvation by faith, James presupposed the apostolic teaching we see in Acts 2-3. What James emphasized is the life of faith, which followers of “the Way” are encouraged to live
Wednesday, February 2, 2011
Peter and Barnabas at Antioch; Acts 15:36 – 39,
Church History: Date: A.D. 49-50
36 Some time later Paul said to Barnabas, "Let us go back and visit the brothers in all the towns where we preached the word of the Lord and see how they are doing." 37Barnabas wanted to take John, also called Mark, with them, 38but Paul did not think it wise to take him, because he had deserted them in Pamphylia and had not continued with them in the work. 39They had such a sharp disagreement that they parted company.
This was a private quarrel between two ministers, no less than Paul and Barnabas, yet it ended well. Barnabas wanted his nephew John Mark to go with them. We should suspect ourselves of being partial, and guard against this in putting our relations forward. Paul did not think he was ready or worthy of the honor, he said he was not fit for the service. He had previously departed from them without their knowledge, or without their consent (Acts 13:13).
36 Some time later Paul said to Barnabas, "Let us go back and visit the brothers in all the towns where we preached the word of the Lord and see how they are doing." 37Barnabas wanted to take John, also called Mark, with them, 38but Paul did not think it wise to take him, because he had deserted them in Pamphylia and had not continued with them in the work. 39They had such a sharp disagreement that they parted company.
This was a private quarrel between two ministers, no less than Paul and Barnabas, yet it ended well. Barnabas wanted his nephew John Mark to go with them. We should suspect ourselves of being partial, and guard against this in putting our relations forward. Paul did not think he was ready or worthy of the honor, he said he was not fit for the service. He had previously departed from them without their knowledge, or without their consent (Acts 13:13).
Tuesday, February 1, 2011
The Councils Letter to the Gentile Believers; Acts 15:22 – 35 – Part 4
Church History: Date: A.D. 49-50
As soon as they arrived in Antioch, they gathered the multitude together, and delivered the epistle to them. This was done so that they might all know what was expected of them. The people were wonderfully pleased with the orders that came from Jerusalem. They rejoiced for the consolation; and a great consolation it was to the multitude. They were confirmed in their freedom from the yoke of the ceremonial law, and were not burdened with it, as those upstart teachers would have had them to be. It was a comfort to them to hear that the carnal ordinances were no longer imposed on them, which perplexed the conscience, but could not purify nor pacify it. Those who troubled their minds with an attempt to force circumcision upon them were now silenced and put aside. The fraud of their pretensions to an Apostolical warrant being now discovered. The Gentiles were encouraged to receive the gospel, and those that had received it were to adhere to it. The peace of the church was restored, and that removed the things which threatened to be a division. All this was consolation which they rejoiced in, and blessed God for.
When they had spent some time among them they were sent in peace from the brethren at Antioch, to the apostles at Jerusalem, with all possible expressions of kindness and respect; they thanked them for their coming and pains, and the good service they had done, wished them their health and a good journey home, and committed them to the custody of the peace of God.
Silas, when it came time to leave, would not go back with Judas to Jerusalem, but let him go home by himself, and chose rather to stay at Antioch. We have no reason at all to blame him for it, though we don’t know the reason that moved him stay. The congregations at Antioch were both larger and livelier than those at Jerusalem, and this might have tempted him to stay there, and he did well: so did Judas, who, notwithstanding this, returned to his post of service at Jerusalem. Paul and Barnabas, though their work lay chiefly among the Gentiles, lingered for some time in Antioch, being pleased with the society of the ministers and people there, which, it should seem by divers passages, was more than ordinarily inviting. They continued there, not to take their pleasure, but teaching and preaching the word of God. Antioch was the chief city of Syria, and it is probable there was as large a number of Gentiles there from several nations, as there was of Jews from Jerusalem; so that in preaching there they did in effect preach to many nations, for they preached to those who would carry the report of what they preached to many nations, and thereby prepare them for the apostles' coming in person to preach to them. In other words, they were not only busy at Antioch, but were serving their main intention. There were many others also there, laboring at the same oar. The multitude of workmen in Christ's vineyard does not give us a writ of ease. Even where there are many others laboring in the word and doctrine, yet there may be opportunity for us; the zeal and usefulness of others should excite us, not lay us asleep.
As soon as they arrived in Antioch, they gathered the multitude together, and delivered the epistle to them. This was done so that they might all know what was expected of them. The people were wonderfully pleased with the orders that came from Jerusalem. They rejoiced for the consolation; and a great consolation it was to the multitude. They were confirmed in their freedom from the yoke of the ceremonial law, and were not burdened with it, as those upstart teachers would have had them to be. It was a comfort to them to hear that the carnal ordinances were no longer imposed on them, which perplexed the conscience, but could not purify nor pacify it. Those who troubled their minds with an attempt to force circumcision upon them were now silenced and put aside. The fraud of their pretensions to an Apostolical warrant being now discovered. The Gentiles were encouraged to receive the gospel, and those that had received it were to adhere to it. The peace of the church was restored, and that removed the things which threatened to be a division. All this was consolation which they rejoiced in, and blessed God for.
When they had spent some time among them they were sent in peace from the brethren at Antioch, to the apostles at Jerusalem, with all possible expressions of kindness and respect; they thanked them for their coming and pains, and the good service they had done, wished them their health and a good journey home, and committed them to the custody of the peace of God.
Silas, when it came time to leave, would not go back with Judas to Jerusalem, but let him go home by himself, and chose rather to stay at Antioch. We have no reason at all to blame him for it, though we don’t know the reason that moved him stay. The congregations at Antioch were both larger and livelier than those at Jerusalem, and this might have tempted him to stay there, and he did well: so did Judas, who, notwithstanding this, returned to his post of service at Jerusalem. Paul and Barnabas, though their work lay chiefly among the Gentiles, lingered for some time in Antioch, being pleased with the society of the ministers and people there, which, it should seem by divers passages, was more than ordinarily inviting. They continued there, not to take their pleasure, but teaching and preaching the word of God. Antioch was the chief city of Syria, and it is probable there was as large a number of Gentiles there from several nations, as there was of Jews from Jerusalem; so that in preaching there they did in effect preach to many nations, for they preached to those who would carry the report of what they preached to many nations, and thereby prepare them for the apostles' coming in person to preach to them. In other words, they were not only busy at Antioch, but were serving their main intention. There were many others also there, laboring at the same oar. The multitude of workmen in Christ's vineyard does not give us a writ of ease. Even where there are many others laboring in the word and doctrine, yet there may be opportunity for us; the zeal and usefulness of others should excite us, not lay us asleep.
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