Church History: Date: A.D.57 - 59
30The next day, since the commander wanted to find out exactly why Paul was being accused by the Jews, he released him and ordered the chief priests and all the Sanhedrin to assemble. Then he brought Paul and had him stand before them. 1Paul looked straight at the Sanhedrin and said, "My brothers, I have fulfilled my duty to God in all good conscience to this day." 2At this the high priest Ananias ordered those standing near Paul to strike him on the mouth. 3Then Paul said to him, "God will strike you, you whitewashed wall! You sit there to judge me according to the law, yet you yourself violate the law by commanding that I be struck!" 4Those who were standing near Paul said, "You dare to insult God's high priest?" 5Paul replied, "Brothers, I did not realize that he was the high priest; for it is written: 'Do not speak evil about the ruler of your people.'" 6then Paul, knowing that some of them were Sadducees and the others Pharisees, called out in the Sanhedrin, "My brothers, I am a Pharisee, the son of a Pharisee. I stand on trial because of my hope in the resurrection of the dead." 7When he said this, a dispute broke out between the Pharisees and the Sadducees, and the assembly was divided. 8(The Sadducees say that there is no resurrection, and that there are neither angels nor spirits, but the Pharisees acknowledge them all.) 9There was a great uproar, and some of the teachers of the law who were Pharisees stood up and argued vigorously. "We find nothing wrong with this man," they said. "What if a spirit or an angel has spoken to him?" 10The dispute became so violent that the commander was afraid Paul would be torn to pieces by them. He ordered the troops to go down and take him away from them by force and bring him into the barracks. 11The following night the Lord stood near Paul and said, "Take courage! As you have testified about me in Jerusalem, so you must also testify in Rome."
When Paul was brought before heathen magistrates and councils he and his cause were slighted, because they did not understand. He thought, if he were brought before the Sanhedrim at Jerusalem, he should be able to deal with them and some good might come from it, and yet we do not find that he made any progress with them.
He said, "Men and brethren, I have lived in all good conscience before God unto this day. However I may be reproached, my heart does not reproach me, but witnesses for me." He had always been a religious person; he never was a man that lived at large, but always put a difference between moral good and evil; even in his unregenerate state, he was, as touching the righteousness that was in the law, blameless. He was no unthinking man, who never considered what he did, no designing man, who cared not what he did, so he could but compass his own ends. Even when he persecuted the church of God, he thought he ought to do it, and that he did God service in it. Though his conscience was misinformed, yet he acted according to the dictates of it. See Acts 26:9. He seemed inclined to speak of the time since his conversion, since he left the service of the high priest, and fell under their displeasure for so doing; he does not say, From my beginning until this day; but, "All the time in which you have looked upon me as a deserter, an apostate, and an enemy to your church, even to this day, I have lived in all good conscience before God; whatever you may think of me, I have in everything approved myself to God, and lived honestly," (Hebrews 13:18). His only aim was to please God and do his duty, in those things for which they were so incensed against him; in all he had done towards the setting up of the kingdom of Christ, and the setting of it up among the Gentiles, he had acted conscientiously.
Thursday, June 30, 2011
Wednesday, June 29, 2011
Paul Identifies Himself As A Roman Citizen; Acts 22:22 – 29
Church History: Date: A.D.57 - 59
22The crowd listened to Paul until he said this. Then they raised their voices and shouted, "Rid the earth of him! He's not fit to live!" 23As they were shouting and throwing off their cloaks and flinging dust into the air, 24the commander ordered Paul to be taken into the barracks. He directed that he be flogged and questioned in order to find out why the people were shouting at him like this. 25As they stretched him out to flog him, Paul said to the centurion standing there, "Is it legal for you to flog a Roman citizen who hasn't even been found guilty?" 26When the centurion heard this, he went to the commander and reported it. "What are you going to do?" he asked. "This man is a Roman citizen." 27The commander went to Paul and asked, "Tell me, are you a Roman citizen?" "Yes, I am," he answered. 28Then the commander said, "I had to pay a big price for my citizenship." "But I was born a citizen," Paul replied. 29Those who were about to question him withdrew immediately. The commander himself was alarmed when he realized that he had put Paul, a Roman citizen, in chains.
The Jews listened to the apostle's discourse until he began to preach the Gospel to them. It was then that they break into fury and passion, and expressed their fury by throwing dust into the air, and casting off their clothes, as if they were preparing to stone him. They looked upon him as the worst of villains, and unworthy to live. This shows us what a vile opinion the Jews had of the Gentiles, whom they called dogs, and what high esteem they had of themselves. They showed a proud conceit of their own deservings, as if the favors of heaven belonged to no one but themselves. Yet they trampled upon them, when they were offered to them.
What a vile esteem these wicked Jews had of the holy and innocent apostle, who desired above all things to preach the glad tidings of the gospel to them, and longed most affectionately for the conversion and salvation of them. They called him the greatest villain upon earth, and unworthy to live upon it; but the good man had learned (and let all the faithful ministers of Christ learn it after him) to take pleasure in reproaches, in persecutions, in necessities and distresses, for Christ's sake.
Paul showed a pious prudence and innocent policy which he used for his own preservation: when they were about to bind him to a post, in order to flog him, the apostle declares himself a free citizen of Rome, by being born in one of the cities which the Roman emperor had made free; accordingly Paul pleads for himself the privilege of a Roman citizen, who neither ought to be bound or beaten. Though we may not render evil for evil, yet we may right ourselves by all lawful means. The chief captain, fearing that he had done more than he could answer, because it was death for any one in authority to violate the Roman privileges; therefore more out of fear than love, or more out of love to himself than the apostle, he released Paul from his bonds.5
22The crowd listened to Paul until he said this. Then they raised their voices and shouted, "Rid the earth of him! He's not fit to live!" 23As they were shouting and throwing off their cloaks and flinging dust into the air, 24the commander ordered Paul to be taken into the barracks. He directed that he be flogged and questioned in order to find out why the people were shouting at him like this. 25As they stretched him out to flog him, Paul said to the centurion standing there, "Is it legal for you to flog a Roman citizen who hasn't even been found guilty?" 26When the centurion heard this, he went to the commander and reported it. "What are you going to do?" he asked. "This man is a Roman citizen." 27The commander went to Paul and asked, "Tell me, are you a Roman citizen?" "Yes, I am," he answered. 28Then the commander said, "I had to pay a big price for my citizenship." "But I was born a citizen," Paul replied. 29Those who were about to question him withdrew immediately. The commander himself was alarmed when he realized that he had put Paul, a Roman citizen, in chains.
The Jews listened to the apostle's discourse until he began to preach the Gospel to them. It was then that they break into fury and passion, and expressed their fury by throwing dust into the air, and casting off their clothes, as if they were preparing to stone him. They looked upon him as the worst of villains, and unworthy to live. This shows us what a vile opinion the Jews had of the Gentiles, whom they called dogs, and what high esteem they had of themselves. They showed a proud conceit of their own deservings, as if the favors of heaven belonged to no one but themselves. Yet they trampled upon them, when they were offered to them.
What a vile esteem these wicked Jews had of the holy and innocent apostle, who desired above all things to preach the glad tidings of the gospel to them, and longed most affectionately for the conversion and salvation of them. They called him the greatest villain upon earth, and unworthy to live upon it; but the good man had learned (and let all the faithful ministers of Christ learn it after him) to take pleasure in reproaches, in persecutions, in necessities and distresses, for Christ's sake.
Paul showed a pious prudence and innocent policy which he used for his own preservation: when they were about to bind him to a post, in order to flog him, the apostle declares himself a free citizen of Rome, by being born in one of the cities which the Roman emperor had made free; accordingly Paul pleads for himself the privilege of a Roman citizen, who neither ought to be bound or beaten. Though we may not render evil for evil, yet we may right ourselves by all lawful means. The chief captain, fearing that he had done more than he could answer, because it was death for any one in authority to violate the Roman privileges; therefore more out of fear than love, or more out of love to himself than the apostle, he released Paul from his bonds.5
Tuesday, June 28, 2011
Paul Addresses the Crowd; Acts 21:37 – 22:21 Part 3
Church History: Date: A.D.57 - 59
He humbly desired permission from the chief captain, whose prisoner he now was, to speak to the people. He does not demand it as a debt, though he might have done so, but asks for it as a favor, which he will be thankful for: I ask you for the opportunity to speak to the people. The chief captain allowed him, for no other reason, than to give him a fair hearing. Now, to show that his cause needs no art to give it a plausible color, he wanted to go immediately to defend himself; it needed to be set in a true light. He did not depend only on the goodness of his cause, but upon the goodness and fidelity of his patron, and that promise of his to all his advocates, that it should be given them as soon as possible.
He obtained permission to plead his own cause. He did not need to have counsel assigned him, when the Spirit of the Father was ready to dictate to him, (Matthew 10:20). The chief captain gave him permission so that now he could speak with a good grace, and with more courage; he had, I will not say that favor, but that justice, done him by the chief captain, which he could not obtain from his countrymen the Jews; for they would not hear him, but the captain would, though it were but to satisfy his curiosity. The people were attentive to hear: Paul stood on the stairs, which gave a little man like Zacchaeus some advantage, and consequently some boldness, in delivering himself. A sorry pulpit it was, and yet better than none; it served the purpose, though it was not, like Ezra's pulpit of wood, made for the purpose. There he beckoned with the hand unto the people, made signs to them to be quiet and to have a little patience, for he had something to say to them; and so far he gained his point that every one cried hush to his neighbor, and there was a profound silence. Probably the chief captain also intimated his charge to all manner of people to keep silence; if the people were not required to listen, it was of no purpose at all that Paul was allowed to speak. When the cause of Christ and his gospel is to be pleaded, there ought to be a great silence, that we may give the more earnest heed, and all little enough. Paul addressed himself to speak, well assured that he was serving the interest of Christ's kingdom as truly and effectually as if he had been preaching in the synagogue: he spoke to them in the Hebrew tongue, that is, in their own vulgar tongue, which was the language of their country, to which he hereby owned not only an abiding relation, but an abiding respect.7
Paul begins his address to the people, with an account of his birth and education. He tells of his prejudices against Christianity and of his miraculous conversion, and call to the apostleship. The Jews, hearing him say that God had sent him to preach the Gospel to the Gentiles, become exceedingly outrageous, and clamor for his life. The chief captain orders him to be examined by scourging; but he, pleading his privilege as a Roman citizen, escapes the torture. The next day the chief captain brings Paul before the chief priests and their council.
He humbly desired permission from the chief captain, whose prisoner he now was, to speak to the people. He does not demand it as a debt, though he might have done so, but asks for it as a favor, which he will be thankful for: I ask you for the opportunity to speak to the people. The chief captain allowed him, for no other reason, than to give him a fair hearing. Now, to show that his cause needs no art to give it a plausible color, he wanted to go immediately to defend himself; it needed to be set in a true light. He did not depend only on the goodness of his cause, but upon the goodness and fidelity of his patron, and that promise of his to all his advocates, that it should be given them as soon as possible.
He obtained permission to plead his own cause. He did not need to have counsel assigned him, when the Spirit of the Father was ready to dictate to him, (Matthew 10:20). The chief captain gave him permission so that now he could speak with a good grace, and with more courage; he had, I will not say that favor, but that justice, done him by the chief captain, which he could not obtain from his countrymen the Jews; for they would not hear him, but the captain would, though it were but to satisfy his curiosity. The people were attentive to hear: Paul stood on the stairs, which gave a little man like Zacchaeus some advantage, and consequently some boldness, in delivering himself. A sorry pulpit it was, and yet better than none; it served the purpose, though it was not, like Ezra's pulpit of wood, made for the purpose. There he beckoned with the hand unto the people, made signs to them to be quiet and to have a little patience, for he had something to say to them; and so far he gained his point that every one cried hush to his neighbor, and there was a profound silence. Probably the chief captain also intimated his charge to all manner of people to keep silence; if the people were not required to listen, it was of no purpose at all that Paul was allowed to speak. When the cause of Christ and his gospel is to be pleaded, there ought to be a great silence, that we may give the more earnest heed, and all little enough. Paul addressed himself to speak, well assured that he was serving the interest of Christ's kingdom as truly and effectually as if he had been preaching in the synagogue: he spoke to them in the Hebrew tongue, that is, in their own vulgar tongue, which was the language of their country, to which he hereby owned not only an abiding relation, but an abiding respect.7
Paul begins his address to the people, with an account of his birth and education. He tells of his prejudices against Christianity and of his miraculous conversion, and call to the apostleship. The Jews, hearing him say that God had sent him to preach the Gospel to the Gentiles, become exceedingly outrageous, and clamor for his life. The chief captain orders him to be examined by scourging; but he, pleading his privilege as a Roman citizen, escapes the torture. The next day the chief captain brings Paul before the chief priests and their council.
Monday, June 27, 2011
Paul Addresses the Crowd; Acts 21:37 – 22:21 Part 2
Church History: Date: A.D.57 - 59
The chief captain tells him what presumptions he had about him: Can you speak Greek? I am surprised to hear you speak a learned language; for, Are you not that Egyptian who caused an uproar? The Jews made the uproar, and then made it look as though Paul had given them cause to do it, by starting it; for probably some of them whispered this in the ear of the chief captain. See what false mistaken notions of good people and good ministers many run away with, and will not be at the pains to have the mistake rectified. It seems, there had lately been an insurrection somewhere in that country, headed by an Egyptian, who identified himself as a prophet. Josephus mentions this story, that "an Egyptian raised a seditious party, promised to show them the fall of the walls of Jerusalem from the mount of Olives, and that they should enter the city upon the ruins." The captain here says that he led out into the wilderness four thousand men that were murderers--desperadoes, banditti, raparees, cut-throats. There was a degeneracy in the Jewish nation, when there were found there so many that had such a character, and could be drawn into such an attempt upon the public peace! But Josephus says that "Felix the Roman president went out against them, killed four hundred, and took two hundred prisoners, and the rest were dispersed."(Antiquities 20. 171; Wars 2. 263. And Eusebius speaks of it, History 2. 20). It happened in the thirteenth year of Claudius, a little before those days, about three years ago. The ringleader of this rebellion, it seems, had made his escape, and the chief captain concluded that one who lay under so great an odium as Paul seemed to lie under, and against whom there was so great an outcry, could not be a criminal of less figure than this Egyptian. See how good men are exposed to ill-will by mistake.
Paul rectifies his mistake concerning him, by informing him particularly what he was; not such a vagabond, a scoundrel, a rake, as that Egyptian, who could give no good account of himself. No: I am a man who is a Jew originally, and not an Egyptian. Her was a Jew both by nation and religion; I am of Tarsus, a city of Cilicia, of honest parents and a liberal education (Tarsus was a university), and, besides that, a citizen of no mean city. Whether he means Tarsus or Rome is not certain; they were neither of them mean cities, and he was a freeman of both. Though the chief captain had put him under such an invidious suspicion, that he was that Egyptian, he kept his temper, did not break out into any passionate exclamations against the times he lived in or the men he had to do with, did not render railing for railing, but mildly denied the charge, and owned what he was.
The chief captain tells him what presumptions he had about him: Can you speak Greek? I am surprised to hear you speak a learned language; for, Are you not that Egyptian who caused an uproar? The Jews made the uproar, and then made it look as though Paul had given them cause to do it, by starting it; for probably some of them whispered this in the ear of the chief captain. See what false mistaken notions of good people and good ministers many run away with, and will not be at the pains to have the mistake rectified. It seems, there had lately been an insurrection somewhere in that country, headed by an Egyptian, who identified himself as a prophet. Josephus mentions this story, that "an Egyptian raised a seditious party, promised to show them the fall of the walls of Jerusalem from the mount of Olives, and that they should enter the city upon the ruins." The captain here says that he led out into the wilderness four thousand men that were murderers--desperadoes, banditti, raparees, cut-throats. There was a degeneracy in the Jewish nation, when there were found there so many that had such a character, and could be drawn into such an attempt upon the public peace! But Josephus says that "Felix the Roman president went out against them, killed four hundred, and took two hundred prisoners, and the rest were dispersed."(Antiquities 20. 171; Wars 2. 263. And Eusebius speaks of it, History 2. 20). It happened in the thirteenth year of Claudius, a little before those days, about three years ago. The ringleader of this rebellion, it seems, had made his escape, and the chief captain concluded that one who lay under so great an odium as Paul seemed to lie under, and against whom there was so great an outcry, could not be a criminal of less figure than this Egyptian. See how good men are exposed to ill-will by mistake.
Paul rectifies his mistake concerning him, by informing him particularly what he was; not such a vagabond, a scoundrel, a rake, as that Egyptian, who could give no good account of himself. No: I am a man who is a Jew originally, and not an Egyptian. Her was a Jew both by nation and religion; I am of Tarsus, a city of Cilicia, of honest parents and a liberal education (Tarsus was a university), and, besides that, a citizen of no mean city. Whether he means Tarsus or Rome is not certain; they were neither of them mean cities, and he was a freeman of both. Though the chief captain had put him under such an invidious suspicion, that he was that Egyptian, he kept his temper, did not break out into any passionate exclamations against the times he lived in or the men he had to do with, did not render railing for railing, but mildly denied the charge, and owned what he was.
Friday, June 24, 2011
Paul Addresses the Crowd; Acts 21:37 – 22:21 Part 1
Church History: Date: A.D.57 - 59
37As the soldiers were about to take Paul into the barracks, he asked the commander, "May I say something to you?" "Do you speak Greek?" he replied. 38"Aren't you the Egyptian who started a revolt and led four thousand terrorists out into the desert some time ago?" 39Paul answered, "I am a Jew, from Tarsus in Cilicia, a citizen of no ordinary city. Please let me speak to the people." 40Having received the commander's permission, Paul stood on the steps and motioned to the crowd. When they were all silent, he said to them in Aramaic: 1"Brothers and fathers, listen now to my defense." 2When they heard him speak to them in Aramaic, they became very quiet. Then Paul said: 3"I am a Jew, born in Tarsus of Cilicia, but brought up in this city. Under Gamaliel I was thoroughly trained in the law of our fathers and was just as zealous for God as any of you are today. 4I persecuted the followers of this Way to their death, arresting both men and women and throwing them into prison, 5as also the high priest and all the Council can testify. I even obtained letters from them to their brothers in Damascus, and went there to bring these people as prisoners to Jerusalem to be punished. 6"About noon as I came near Damascus, suddenly a bright light from heaven flashed around me. 7I fell to the ground and heard a voice say to me, 'Saul! Saul! Why do you persecute me?' 8 " 'Who are you, Lord?' I asked. " 'I am Jesus of Nazareth, whom you are persecuting,' he replied. 9My companions saw the light, but they did not understand the voice of him who was speaking to me. 10" 'What shall I do, Lord?' I asked." 'Get up,' the Lord said, 'and go into Damascus. There you will be told all that you have been assigned to do.' 11My companions led me by the hand into Damascus, because the brilliance of the light had blinded me. 12"A man named Ananias came to see me. He was a devout observer of the law and highly respected by all the Jews living there. 13He stood beside me and said, 'Brother Saul, receive your sight!' And at that very moment I was able to see him. 14"Then he said: 'The God of our fathers has chosen you to know his will and to see the Righteous One and to hear words from his mouth. 15You will be his witness to all men of what you have seen and heard. 16And now what are you waiting for? Get up, be baptized and wash your sins away, calling on his name.' 17"When I returned to Jerusalem and was praying at the temple, I fell into a trance 18and saw the Lord speaking. 'Quick!' he said to me. 'Leave Jerusalem immediately because they will not accept your testimony about me.' 19" 'Lord,' I replied, 'these men know that I went from one synagogue to another to imprison and beat those who believe in you. 20And when the blood of your martyr Stephen was shed, I stood there giving my approval and guarding the clothes of those who were killing him.' 21"Then the Lord said to me, 'Go; I will send you far away to the Gentiles.'"
Paul went to great lengths to get the chief captain to speak to him. As he was led into the castle, he was calm, composed and indifferent toward those about him. he asked the chief captain, "May I speak to you? Will it be no offence, or construed as a breach of rule, if I give you some account of myself, since my persecutors can give no account of me?" What a humble modest question was this! Paul knew how to speak to the greatest of men, and had many a time spoken to his superiors, yet he humbly begs for the opportunity to speak to this commander, and will not speak until he has obtained permission: May I speak to you?
37As the soldiers were about to take Paul into the barracks, he asked the commander, "May I say something to you?" "Do you speak Greek?" he replied. 38"Aren't you the Egyptian who started a revolt and led four thousand terrorists out into the desert some time ago?" 39Paul answered, "I am a Jew, from Tarsus in Cilicia, a citizen of no ordinary city. Please let me speak to the people." 40Having received the commander's permission, Paul stood on the steps and motioned to the crowd. When they were all silent, he said to them in Aramaic: 1"Brothers and fathers, listen now to my defense." 2When they heard him speak to them in Aramaic, they became very quiet. Then Paul said: 3"I am a Jew, born in Tarsus of Cilicia, but brought up in this city. Under Gamaliel I was thoroughly trained in the law of our fathers and was just as zealous for God as any of you are today. 4I persecuted the followers of this Way to their death, arresting both men and women and throwing them into prison, 5as also the high priest and all the Council can testify. I even obtained letters from them to their brothers in Damascus, and went there to bring these people as prisoners to Jerusalem to be punished. 6"About noon as I came near Damascus, suddenly a bright light from heaven flashed around me. 7I fell to the ground and heard a voice say to me, 'Saul! Saul! Why do you persecute me?' 8 " 'Who are you, Lord?' I asked. " 'I am Jesus of Nazareth, whom you are persecuting,' he replied. 9My companions saw the light, but they did not understand the voice of him who was speaking to me. 10" 'What shall I do, Lord?' I asked." 'Get up,' the Lord said, 'and go into Damascus. There you will be told all that you have been assigned to do.' 11My companions led me by the hand into Damascus, because the brilliance of the light had blinded me. 12"A man named Ananias came to see me. He was a devout observer of the law and highly respected by all the Jews living there. 13He stood beside me and said, 'Brother Saul, receive your sight!' And at that very moment I was able to see him. 14"Then he said: 'The God of our fathers has chosen you to know his will and to see the Righteous One and to hear words from his mouth. 15You will be his witness to all men of what you have seen and heard. 16And now what are you waiting for? Get up, be baptized and wash your sins away, calling on his name.' 17"When I returned to Jerusalem and was praying at the temple, I fell into a trance 18and saw the Lord speaking. 'Quick!' he said to me. 'Leave Jerusalem immediately because they will not accept your testimony about me.' 19" 'Lord,' I replied, 'these men know that I went from one synagogue to another to imprison and beat those who believe in you. 20And when the blood of your martyr Stephen was shed, I stood there giving my approval and guarding the clothes of those who were killing him.' 21"Then the Lord said to me, 'Go; I will send you far away to the Gentiles.'"
Paul went to great lengths to get the chief captain to speak to him. As he was led into the castle, he was calm, composed and indifferent toward those about him. he asked the chief captain, "May I speak to you? Will it be no offence, or construed as a breach of rule, if I give you some account of myself, since my persecutors can give no account of me?" What a humble modest question was this! Paul knew how to speak to the greatest of men, and had many a time spoken to his superiors, yet he humbly begs for the opportunity to speak to this commander, and will not speak until he has obtained permission: May I speak to you?
Thursday, June 23, 2011
Paul is Apprehended; Acts 21:27-36 Part 6
Church History: Date: A.D.57 - 59
There was no quelling the rage and fury of the people; for when the chief captain commanded that Paul should be carried into the castle, the tower of Antonia, where the Roman soldiers kept garrison, near the temple, the soldiers themselves had much ado to get him safely thither out of the noise, the people were so violent (Ac 21:35): When he came upon the stairs, leading up to the castle, the soldiers were forced to take him up in their arms, and carry him (which they might easily do, for he was a little man, and his bodily presence weak), to keep him from the people, who would have pulled him limb from limb if they could. When they could not reach him with their cruel hands, they followed him with their sharp arrows, even bitter words: They followed, crying, Away with him. See how the most excellent persons and things are often run down by a popular clamor. Christ himself was so, with, Crucify him, crucify him, though they could not say what evil he had done. Take him out of the land of the living (so the ancients expound it), chase him out of the world.
There was no quelling the rage and fury of the people; for when the chief captain commanded that Paul should be carried into the castle, the tower of Antonia, where the Roman soldiers kept garrison, near the temple, the soldiers themselves had much ado to get him safely thither out of the noise, the people were so violent (Ac 21:35): When he came upon the stairs, leading up to the castle, the soldiers were forced to take him up in their arms, and carry him (which they might easily do, for he was a little man, and his bodily presence weak), to keep him from the people, who would have pulled him limb from limb if they could. When they could not reach him with their cruel hands, they followed him with their sharp arrows, even bitter words: They followed, crying, Away with him. See how the most excellent persons and things are often run down by a popular clamor. Christ himself was so, with, Crucify him, crucify him, though they could not say what evil he had done. Take him out of the land of the living (so the ancients expound it), chase him out of the world.
Wednesday, June 22, 2011
Paul is Apprehended; Acts 21:27-36 Part 5
Church History: Date: A.D.57 - 59
The tribune, or chief captain, got his forces together with all possible expedition, and went to suppress the mob: He took soldiers and centurions, and ran down to them. Now at the feast, as at other such solemn times, the guards were up, and the militia more within call than at other times, and so he had them near at hand, and he ran down unto the multitude; for at such times delays are dangerous. Sedition must be crushed at first, lest it grow headstrong. The very sight of the Roman general frightened them and they stopped beating Paul; for they knew they were doing what they could not justify, and were in danger of being called in question for this day's uproar.
There was no knowing the sense of the people; for when the chief captain enquired concerning Paul, having perhaps never heard of his name before (such strangers were the great ones to the excellent ones of the earth, and affected to be so), some cried one thing, and some another, among the multitude; so that it was impossible for the chief captain to know their mind, when really they knew not either one another's mind or their own, when everyone pretended to give the sense of the whole body. Those that will hearken to the clamors of the multitude will know nothing for a certainty, any more than the builders of Babel, when their tongues were confounded.
The tribune, or chief captain, got his forces together with all possible expedition, and went to suppress the mob: He took soldiers and centurions, and ran down to them. Now at the feast, as at other such solemn times, the guards were up, and the militia more within call than at other times, and so he had them near at hand, and he ran down unto the multitude; for at such times delays are dangerous. Sedition must be crushed at first, lest it grow headstrong. The very sight of the Roman general frightened them and they stopped beating Paul; for they knew they were doing what they could not justify, and were in danger of being called in question for this day's uproar.
There was no knowing the sense of the people; for when the chief captain enquired concerning Paul, having perhaps never heard of his name before (such strangers were the great ones to the excellent ones of the earth, and affected to be so), some cried one thing, and some another, among the multitude; so that it was impossible for the chief captain to know their mind, when really they knew not either one another's mind or their own, when everyone pretended to give the sense of the whole body. Those that will hearken to the clamors of the multitude will know nothing for a certainty, any more than the builders of Babel, when their tongues were confounded.
Tuesday, June 21, 2011
Paul is Apprehended; Acts 21:27-36 Part 4
Church History: Date: A.D.57 - 59
They drew Paul out of the temple, and shut the doors between the outer and inner court of the temple, or perhaps the doors of the outer court. In dragging him furiously out of the temple. They showed a real detestation of him as one not fit to be allowed in the temple, or to worship there, or to be looked upon as a member of the Jewish nation; as if his sacrifice had been an abomination. They set out to kill him, resolving to beat him to death by blows without number, a punishment which the Jewish doctors allowed in some cases (not at all to the credit of their nation), and called the beating of the rebels. Here was Paul, like a lamb, thrown into a den of lions, and made an easy prey to them, and, no doubt, he was still of the same mind as when he said, I am ready not only to be bound, but to die at Jerusalem, to die so great a death.
Paul was rescued out of the hands of his Jewish enemies by a Roman enemy. News was brought of the turmoil, and that the mob was enraged, to the chief captain of the band, the governor of the castle, or, whoever he was, the now commander-in-chief of the Roman forces that were quartered in Jerusalem. This was somebody that was concerned not for Paul, but for the public peace and safety, who gave this information to the colonel. This was someone who had always a jealous and watchful eye upon these tumultuous Jews, and he is the man that must be instrumental to save Paul's life, when never a friend he had was capable of doing him any service.
They drew Paul out of the temple, and shut the doors between the outer and inner court of the temple, or perhaps the doors of the outer court. In dragging him furiously out of the temple. They showed a real detestation of him as one not fit to be allowed in the temple, or to worship there, or to be looked upon as a member of the Jewish nation; as if his sacrifice had been an abomination. They set out to kill him, resolving to beat him to death by blows without number, a punishment which the Jewish doctors allowed in some cases (not at all to the credit of their nation), and called the beating of the rebels. Here was Paul, like a lamb, thrown into a den of lions, and made an easy prey to them, and, no doubt, he was still of the same mind as when he said, I am ready not only to be bound, but to die at Jerusalem, to die so great a death.
Paul was rescued out of the hands of his Jewish enemies by a Roman enemy. News was brought of the turmoil, and that the mob was enraged, to the chief captain of the band, the governor of the castle, or, whoever he was, the now commander-in-chief of the Roman forces that were quartered in Jerusalem. This was somebody that was concerned not for Paul, but for the public peace and safety, who gave this information to the colonel. This was someone who had always a jealous and watchful eye upon these tumultuous Jews, and he is the man that must be instrumental to save Paul's life, when never a friend he had was capable of doing him any service.
Monday, June 20, 2011
Paul is Apprehended; Acts 21:27-36 Part 3
Church History: Date: A.D.57 - 59
To confirm their charge against him, as teaching people against this holy place, they claimed that he had himself desecrated it, and by an overt-act showed his contempt of it, and a design to make it common. He has brought Gentiles also into the temple, into the inner court of the temple, which none that were uncircumcised were admitted, under any pretence, to come into; there was written upon the wall that enclosed this inner court, in Greek and Latin, It is a capital crime for strangers to enter. (Josephus Antiquities 15. 417). Paul was himself a Jew, and had right to enter into the court of the Jews. And they, seeing some with him there that joined with him in his devotions, concluded that Titus an Ephesian, who was a Gentile, was one of them. Why? Did they see him there? Truly no; but they had seen him with Paul in the streets of the city, which was no crime at all, and therefore they affirm that he was with Paul in the inner court of the temple, which was a heinous crime. They had seen him with him in the city, and therefore they supposed that Paul had brought him with him into the temple, which was utterly false.
Paul was in danger of being pulled in pieces by the rabble. They did not go to the trouble of having him go before the high priest, or the Sanhedrim; that is a roundabout way: the execution shall be of a piece with the prosecution, all unjust and irregular. They could not prove the charges against him, and therefore dare not give him a fair trial. All the city was in an uproar. The people, who though they had little holiness themselves, yet had a mighty veneration for the holy place, when they heard a hue-and-cry from the temple, were up in arms, being resolved to stand by that with their lives and fortunes.
To confirm their charge against him, as teaching people against this holy place, they claimed that he had himself desecrated it, and by an overt-act showed his contempt of it, and a design to make it common. He has brought Gentiles also into the temple, into the inner court of the temple, which none that were uncircumcised were admitted, under any pretence, to come into; there was written upon the wall that enclosed this inner court, in Greek and Latin, It is a capital crime for strangers to enter. (Josephus Antiquities 15. 417). Paul was himself a Jew, and had right to enter into the court of the Jews. And they, seeing some with him there that joined with him in his devotions, concluded that Titus an Ephesian, who was a Gentile, was one of them. Why? Did they see him there? Truly no; but they had seen him with Paul in the streets of the city, which was no crime at all, and therefore they affirm that he was with Paul in the inner court of the temple, which was a heinous crime. They had seen him with him in the city, and therefore they supposed that Paul had brought him with him into the temple, which was utterly false.
Paul was in danger of being pulled in pieces by the rabble. They did not go to the trouble of having him go before the high priest, or the Sanhedrim; that is a roundabout way: the execution shall be of a piece with the prosecution, all unjust and irregular. They could not prove the charges against him, and therefore dare not give him a fair trial. All the city was in an uproar. The people, who though they had little holiness themselves, yet had a mighty veneration for the holy place, when they heard a hue-and-cry from the temple, were up in arms, being resolved to stand by that with their lives and fortunes.
Friday, June 17, 2011
Paul is Apprehended; Acts 21:27-36 Part 2
Church History: Date: A.D.57 - 59
The informers against him were the Jews of Asia, not those of Jerusalem. The Jews of the dispersion, who knew him best, and who were most exasperated against him. Those who seldom came up to worship at the temple in Jerusalem themselves, but contentedly lived at a distance from it, in pursuit of their private advantages, yet appeared most zealous for the temple, as if thereby they would atone for their habitual neglect of it. They did not go to the high priest, or the magistrates of the city, with their charge, but they stirred up all the people, who were at this time more than ever disposed to anything that was tumultuous and seditious, riotous and outrageous. Those are fittest to be employed against Christ and Christianity that are governed least by reason and most by passion; therefore Paul described the Jewish persecutors to be not only wicked, but absurd unreasonable men.
The arguments wherewith they excited the people against him were popular, but very false and unjust. They cried out, "Men of Israel, help. If you are indeed men of Israel, true-born Jews, that have a concern for your church and your country, now is your time to show it, by helping to seize an enemy to both." Thus they cried after him as after a thief (Job 30:5), or after a mad dog. They charge upon him both bad doctrine and bad practice, and both against the Mosaic ritual. They charged him with bad doctrine; not only that he holds corrupt opinions himself, but that he vents and publishes them, though not here at Jerusalem, yet in other places, yes in all places, he teaches all men, everywhere; so artfully is the crime aggravated, as if, he was an itinerant, he was a ubiquitary: "He spreads to the utmost of his power certain damnable and heretical positions," against the people of the Jews. He had taught that Jews and Gentiles stand on the same level before God, and neither circumcision avails anything nor uncircumcision; he had taught against the unbelieving Jews that they were rejected (and therefore had separated from them and their synagogues), and this is interpreted to be speaking against the whole nation, as if no doubt but they were the people, and wisdom must die with them (Job 12:2), whereas God, though he had cast them off, yet had not cast away his people, (Romans 11:1). They were Lo-ammi, not a people (Hosea 1:9), and yet pretended to be the only people. Those commonly seem most jealous for the church's name that belong to it in name only. His teaching men to believe the gospel as the end of the law, and the perfection of it, was interpreted as his preaching against the law; whereas it was so far from making void the law that it established it, (Romans 3:31). Because he taught men to pray every where, he was reproached as an enemy to the temple, and perhaps because he sometimes mentioned the destruction of Jerusalem and the temple, and of the Jewish nation, which his Master had foretold. Paul had himself been active in persecuting Stephen, and putting him to death for words spoken against this holy place, and now the same thing is laid to his charge. He that was then made use of as the tool is now set up as the butt of Jewish rage and malice.
The informers against him were the Jews of Asia, not those of Jerusalem. The Jews of the dispersion, who knew him best, and who were most exasperated against him. Those who seldom came up to worship at the temple in Jerusalem themselves, but contentedly lived at a distance from it, in pursuit of their private advantages, yet appeared most zealous for the temple, as if thereby they would atone for their habitual neglect of it. They did not go to the high priest, or the magistrates of the city, with their charge, but they stirred up all the people, who were at this time more than ever disposed to anything that was tumultuous and seditious, riotous and outrageous. Those are fittest to be employed against Christ and Christianity that are governed least by reason and most by passion; therefore Paul described the Jewish persecutors to be not only wicked, but absurd unreasonable men.
The arguments wherewith they excited the people against him were popular, but very false and unjust. They cried out, "Men of Israel, help. If you are indeed men of Israel, true-born Jews, that have a concern for your church and your country, now is your time to show it, by helping to seize an enemy to both." Thus they cried after him as after a thief (Job 30:5), or after a mad dog. They charge upon him both bad doctrine and bad practice, and both against the Mosaic ritual. They charged him with bad doctrine; not only that he holds corrupt opinions himself, but that he vents and publishes them, though not here at Jerusalem, yet in other places, yes in all places, he teaches all men, everywhere; so artfully is the crime aggravated, as if, he was an itinerant, he was a ubiquitary: "He spreads to the utmost of his power certain damnable and heretical positions," against the people of the Jews. He had taught that Jews and Gentiles stand on the same level before God, and neither circumcision avails anything nor uncircumcision; he had taught against the unbelieving Jews that they were rejected (and therefore had separated from them and their synagogues), and this is interpreted to be speaking against the whole nation, as if no doubt but they were the people, and wisdom must die with them (Job 12:2), whereas God, though he had cast them off, yet had not cast away his people, (Romans 11:1). They were Lo-ammi, not a people (Hosea 1:9), and yet pretended to be the only people. Those commonly seem most jealous for the church's name that belong to it in name only. His teaching men to believe the gospel as the end of the law, and the perfection of it, was interpreted as his preaching against the law; whereas it was so far from making void the law that it established it, (Romans 3:31). Because he taught men to pray every where, he was reproached as an enemy to the temple, and perhaps because he sometimes mentioned the destruction of Jerusalem and the temple, and of the Jewish nation, which his Master had foretold. Paul had himself been active in persecuting Stephen, and putting him to death for words spoken against this holy place, and now the same thing is laid to his charge. He that was then made use of as the tool is now set up as the butt of Jewish rage and malice.
Thursday, June 16, 2011
Paul is Apprehended; Acts 21:27-36 Part 1
Church History: Date: A.D.57 - 59
27When the seven days were nearly over, some Jews from the province of Asia saw Paul at the temple. They stirred up the whole crowd and seized him, 28shouting, "Men of Israel, help us! This is the man who teaches all men everywhere against our people and our law and this place. And besides, he has brought Greeks into the temple area and defiled this holy place." 29(They had previously seen Trophimus the Ephesian in the city with Paul and assumed that Paul had brought him into the temple area.)
30The whole city was aroused, and the people came running from all directions. Seizing Paul, they dragged him from the temple, and immediately the gates were shut. 31While they were trying to kill him, news reached the commander of the Roman troops that the whole city of Jerusalem was in an uproar. 32He at once took some officers and soldiers and ran down to the crowd. When the rioters saw the commander and his soldiers, they stopped beating Paul. 33The commander came up and arrested him and ordered him to be bound with two chains. Then he asked who he was and what he had done. 34Some in the crowd shouted one thing and some another, and since the commander could not get at the truth because of the uproar, he ordered that Paul be taken into the barracks. 35When Paul reached the steps, the violence of the mob was so great he had to be carried by the soldiers. 36The crowd that followed kept shouting, "Away with him!"
Here we have Paul brought into a captivity which we are not likely to see the end of; for after this he is either hurried from one bar to another, or lies neglected, first in one prison and then in another, and can neither be tried nor bailed. When we see the beginning of a trouble, we know not either how long it will last or how it will issue.
He was seized in the temple, when he was there attending to the days of his purifying, and the solemn services of those days. Formerly he had been well known in the temple, but now he had been away for so long in his travels abroad that he had become a stranger there; so that it was not until the seven days were almost ended that he was noticed by those that had an evil eye towards him. In the temple, where he should have been protected, as in a sanctuary, he was most violently attacked by those who did what they could to have his blood mingled with his sacrifices in the temple, where he should have been welcomed as one of the greatest ornaments of it that ever had been there since the Lord of the temple left it. This was the temple, which they pretended to have such a mighty zeal for, yet it was they themselves, who desecrated it.
27When the seven days were nearly over, some Jews from the province of Asia saw Paul at the temple. They stirred up the whole crowd and seized him, 28shouting, "Men of Israel, help us! This is the man who teaches all men everywhere against our people and our law and this place. And besides, he has brought Greeks into the temple area and defiled this holy place." 29(They had previously seen Trophimus the Ephesian in the city with Paul and assumed that Paul had brought him into the temple area.)
30The whole city was aroused, and the people came running from all directions. Seizing Paul, they dragged him from the temple, and immediately the gates were shut. 31While they were trying to kill him, news reached the commander of the Roman troops that the whole city of Jerusalem was in an uproar. 32He at once took some officers and soldiers and ran down to the crowd. When the rioters saw the commander and his soldiers, they stopped beating Paul. 33The commander came up and arrested him and ordered him to be bound with two chains. Then he asked who he was and what he had done. 34Some in the crowd shouted one thing and some another, and since the commander could not get at the truth because of the uproar, he ordered that Paul be taken into the barracks. 35When Paul reached the steps, the violence of the mob was so great he had to be carried by the soldiers. 36The crowd that followed kept shouting, "Away with him!"
Here we have Paul brought into a captivity which we are not likely to see the end of; for after this he is either hurried from one bar to another, or lies neglected, first in one prison and then in another, and can neither be tried nor bailed. When we see the beginning of a trouble, we know not either how long it will last or how it will issue.
He was seized in the temple, when he was there attending to the days of his purifying, and the solemn services of those days. Formerly he had been well known in the temple, but now he had been away for so long in his travels abroad that he had become a stranger there; so that it was not until the seven days were almost ended that he was noticed by those that had an evil eye towards him. In the temple, where he should have been protected, as in a sanctuary, he was most violently attacked by those who did what they could to have his blood mingled with his sacrifices in the temple, where he should have been welcomed as one of the greatest ornaments of it that ever had been there since the Lord of the temple left it. This was the temple, which they pretended to have such a mighty zeal for, yet it was they themselves, who desecrated it.
Wednesday, June 15, 2011
Paul visits Jerusalem (the fifth time); Acts 21:17 – 26 Part 5
Church History: Date: A.D.57 - 59
The law of Moses, as to its moral part, Christ continued as his law: the ceremonial part, as to the use types and ceremonies, signifying him that was to come, this was abrogated at Christ's coming; and the political part ceased, when the Jewish polity was dissolved: but the abrogation of the whole was not fully made known at the first, but by degrees; and the exercise of it long tolerated to the Jews. They advised Paul to go into the temple, and perform the legal ceremony of purification: “We have four men which have a vow; them take, and purify yourself, that all may know that you walk orderly, and keep the law.” That is, "Seeing we have four men here which have a Nazarite's vow upon them, the time of which vow is now expired, and they are to shave themselves ceremoniously in the temple; go with them, and perform the legal ceremony of purification there, so that the people may know that the reports about you are not true; but you, being a Jew, keeps the law."
Here we may observe the truth of what St. Paul elsewhere declared, that “to the Jews he became as a Jew, that he might gain the Jews, He became all things to all men that he might gain some.” A noble pattern for the ministers of the gospel to follow after, in yielding, so far as we may without sin or scandal, to the weakness of others, in order to the furtherance of the great ends of our ministry among our people: To the Jews I became as a Jew. (1Corinthians 9:20)5
At the urging his friends, Paul is persuaded to purify himself in the temple; partly to gain the confidence of the believing Jews, who were still zealous of the law; and partly to refute the false accusations of those who reported him to be against all ceremonial observances. How blind was the zeal, and how furious the rage, of the unbelieving Jews, against the apostle! They seek, and because they could not find, they take an occasion to vent their malice upon him; accordingly they put the whole city of Jerusalem into an uproar, upon a pretence that he had brought Titus, a Gentile, into the temple, to corrupt and pollute it; and in their blind rage they dragged the apostle out of the temple, because he showed an irreverence of it.
The law of Moses, as to its moral part, Christ continued as his law: the ceremonial part, as to the use types and ceremonies, signifying him that was to come, this was abrogated at Christ's coming; and the political part ceased, when the Jewish polity was dissolved: but the abrogation of the whole was not fully made known at the first, but by degrees; and the exercise of it long tolerated to the Jews. They advised Paul to go into the temple, and perform the legal ceremony of purification: “We have four men which have a vow; them take, and purify yourself, that all may know that you walk orderly, and keep the law.” That is, "Seeing we have four men here which have a Nazarite's vow upon them, the time of which vow is now expired, and they are to shave themselves ceremoniously in the temple; go with them, and perform the legal ceremony of purification there, so that the people may know that the reports about you are not true; but you, being a Jew, keeps the law."
Here we may observe the truth of what St. Paul elsewhere declared, that “to the Jews he became as a Jew, that he might gain the Jews, He became all things to all men that he might gain some.” A noble pattern for the ministers of the gospel to follow after, in yielding, so far as we may without sin or scandal, to the weakness of others, in order to the furtherance of the great ends of our ministry among our people: To the Jews I became as a Jew. (1Corinthians 9:20)5
At the urging his friends, Paul is persuaded to purify himself in the temple; partly to gain the confidence of the believing Jews, who were still zealous of the law; and partly to refute the false accusations of those who reported him to be against all ceremonial observances. How blind was the zeal, and how furious the rage, of the unbelieving Jews, against the apostle! They seek, and because they could not find, they take an occasion to vent their malice upon him; accordingly they put the whole city of Jerusalem into an uproar, upon a pretence that he had brought Titus, a Gentile, into the temple, to corrupt and pollute it; and in their blind rage they dragged the apostle out of the temple, because he showed an irreverence of it.
Tuesday, June 14, 2011
Paul visits Jerusalem (the fifth time); Acts 21:17 – 26 Part 4
Church History: Date: A.D.57 - 59
Reports regarding the conduct of Paul were likely to be the subject of conversation among all at Jerusalem. His remarkable conversion; his distinguished zeal; his success among the Gentiles, would make his conduct a subject of special interest. Evil-minded men among the Jews, who came up to Jerusalem from different places where he had been, would be the likely ones to mis-represent him as the decided enemy of the laws of Moses, and these reports would be likely to reach the ears of the Jewish converts. The reports, as they gained ground, would be greatly magnified, until suspicions might be raised among the Christians at Jerusalem that he was, as he was reputed to be, the decided foe of the Jewish rites and customs. From all the evidence which we have of his conduct, this report was incorrect and slanderous. The truth appears to have been, that he did not impose the observance of those laws on the Gentile converts; that the effect of his ministry on them was to lead them to understand that their observance was not necessary. This was contrary to the doctrines of the Judaizing teachers, (Acts 15:1-41), and he argued with the Jews themselves, where it could be done, against the obligation of those laws and customs, since the Messiah had come. The Jews depended on that observance for justification and salvation. This Paul strenuously opposed, and this he defended at length in the epistles which he wrote. See the epistles to the Romans, the Galatians, and the Hebrews. Yet these facts might be easily misunderstood and perverted, so as to give rise to the slanderous report, that he was everywhere the enemy of Moses and the law. The Jews were extensively scattered, and settled in all the large towns and cities of the Roman Empire. To them the law and authority of Moses was no longer binding. They were no longer required to observe the institutions of the Mosaic ritual. The word customs denotes the rites of the Mosaic economy, the offering of sacrifices, incense, the oblations, anointings, festivals, etc., which the law of Moses prescribed, which is commonly known as the ceremonial laws.
Reports regarding the conduct of Paul were likely to be the subject of conversation among all at Jerusalem. His remarkable conversion; his distinguished zeal; his success among the Gentiles, would make his conduct a subject of special interest. Evil-minded men among the Jews, who came up to Jerusalem from different places where he had been, would be the likely ones to mis-represent him as the decided enemy of the laws of Moses, and these reports would be likely to reach the ears of the Jewish converts. The reports, as they gained ground, would be greatly magnified, until suspicions might be raised among the Christians at Jerusalem that he was, as he was reputed to be, the decided foe of the Jewish rites and customs. From all the evidence which we have of his conduct, this report was incorrect and slanderous. The truth appears to have been, that he did not impose the observance of those laws on the Gentile converts; that the effect of his ministry on them was to lead them to understand that their observance was not necessary. This was contrary to the doctrines of the Judaizing teachers, (Acts 15:1-41), and he argued with the Jews themselves, where it could be done, against the obligation of those laws and customs, since the Messiah had come. The Jews depended on that observance for justification and salvation. This Paul strenuously opposed, and this he defended at length in the epistles which he wrote. See the epistles to the Romans, the Galatians, and the Hebrews. Yet these facts might be easily misunderstood and perverted, so as to give rise to the slanderous report, that he was everywhere the enemy of Moses and the law. The Jews were extensively scattered, and settled in all the large towns and cities of the Roman Empire. To them the law and authority of Moses was no longer binding. They were no longer required to observe the institutions of the Mosaic ritual. The word customs denotes the rites of the Mosaic economy, the offering of sacrifices, incense, the oblations, anointings, festivals, etc., which the law of Moses prescribed, which is commonly known as the ceremonial laws.
Monday, June 13, 2011
Paul visits Jerusalem (the fifth time); Acts 21:17 – 26 Part 3
Church History: Date: A.D.57 - 59
They still observe the law of Moses. The reference here is to the law respecting circumcision, sacrifices, distinctions of meats and days, festivals, etc. It may seem remarkable that they should still continue to observe those rights, since it was the manifest design of Christianity to abolish them.
But we are to remember:
That those rites had been appointed by God, and that they were trained to observe them.
The apostles conformed to them while they remained in Jerusalem, and did not deem it best to set themselves violently against them, (Acts 3:1; Luke 24:53).
The question about their observance had never been agitated at Jerusalem. It was only among the Gentile converts that the question had risen, and there it must arise, for if they were to be observed, they must have been imposed upon them by authority.
The decision of the council (Acts 15:1-41) related only to the Gentile converts. It did not touch the question, whether those rights were to be observed by the Jewish converts.
It was to be presumed, that as the Christian religion became better understood, that as its large, free, and universal nature became more and more developed, the peculiar institutions of Moses would be laid aside of course, without disconsternation and without turmoil. Had the question been debated at Jerusalem, it would have excited tenfold opposition to Christianity, and would have torn the Christian church into factions, and greatly retarded the advance of the Christian doctrine.
We are to remember also, that, in the arrangement of Divine Providence, the time was drawing near which was to destroy the temple, the city, and the nation; which was to put an end to sacrifices, and effectually to close forever the observance of the Mosaic rites. As this destruction was so near, and as it would be so effectual an argument against the observance of the Mosaic rites, the Great Head of the church did not suffer the question of their obligation to be needlessly argued among the disciples at Jerusalem
They still observe the law of Moses. The reference here is to the law respecting circumcision, sacrifices, distinctions of meats and days, festivals, etc. It may seem remarkable that they should still continue to observe those rights, since it was the manifest design of Christianity to abolish them.
But we are to remember:
That those rites had been appointed by God, and that they were trained to observe them.
The apostles conformed to them while they remained in Jerusalem, and did not deem it best to set themselves violently against them, (Acts 3:1; Luke 24:53).
The question about their observance had never been agitated at Jerusalem. It was only among the Gentile converts that the question had risen, and there it must arise, for if they were to be observed, they must have been imposed upon them by authority.
The decision of the council (Acts 15:1-41) related only to the Gentile converts. It did not touch the question, whether those rights were to be observed by the Jewish converts.
It was to be presumed, that as the Christian religion became better understood, that as its large, free, and universal nature became more and more developed, the peculiar institutions of Moses would be laid aside of course, without disconsternation and without turmoil. Had the question been debated at Jerusalem, it would have excited tenfold opposition to Christianity, and would have torn the Christian church into factions, and greatly retarded the advance of the Christian doctrine.
We are to remember also, that, in the arrangement of Divine Providence, the time was drawing near which was to destroy the temple, the city, and the nation; which was to put an end to sacrifices, and effectually to close forever the observance of the Mosaic rites. As this destruction was so near, and as it would be so effectual an argument against the observance of the Mosaic rites, the Great Head of the church did not suffer the question of their obligation to be needlessly argued among the disciples at Jerusalem
Friday, June 10, 2011
Paul visits Jerusalem (the fifth time); Acts 21:17 – 26 Part 2
Church History: Date: A.D.57 - 59
Paul and his contingent went to see James - This was James the Less, son of Mary; and cousin to our Lord. He appears to have been bishop of the Church in Jerusalem, and perhaps the only apostle who continued in that city. We have already seen what a very important character he sustained in the council. See (Acts 15:13). It appears that all the elders had been convened to discuss the matters of this serious and important moment; and some think it was relative to Paul himself, of whose arrival they had heard, and well knew how many of those that believed were disaffected towards him. Paul had no doubt heard that the Elders were prejudiced against him; and, by declaring what God had done, thru him among the Gentiles, showed how groundless this prejudice was: for, were he a bad man, or doing anything that he should not do, God would not have made him such a singular instrument of so much good.1
They gave praise to the Lord for what he had done. They saw new proofs of his goodness and mercy, and they gave to him thanks for all that had been accomplished. There was no jealousy that it had been done by the instrumentality of Paul. True piety will rejoice in the spread of the gospel, and in the conversion of sinners, by whatever instrumentality it may be effected.
The language of tenderness in this address, recognizing Paul as a fellow-laborer and fellow Christian, implies a wish that Paul would do all that could be done to avoid giving offence, and to regain the favor of his country-men. The number of converts at this time must have been very great. Twenty-five years before this, three thousand had been converted at one time, (Acts 2:1-47), and afterwards the number had swelled to several more thousand, (Acts 4:4), The assertion, that there were then "many thousands," implies that the work, so signally begun on the day of Pentecost in Jerusalem, had not ceased, and that many more had been converted to the Christian faith. Christians. They are spoken of as believers, or as having faith in Christ, in contrast to those who rejected him, and whose characteristic trait it were that they were unbelievers.
Paul and his contingent went to see James - This was James the Less, son of Mary; and cousin to our Lord. He appears to have been bishop of the Church in Jerusalem, and perhaps the only apostle who continued in that city. We have already seen what a very important character he sustained in the council. See (Acts 15:13). It appears that all the elders had been convened to discuss the matters of this serious and important moment; and some think it was relative to Paul himself, of whose arrival they had heard, and well knew how many of those that believed were disaffected towards him. Paul had no doubt heard that the Elders were prejudiced against him; and, by declaring what God had done, thru him among the Gentiles, showed how groundless this prejudice was: for, were he a bad man, or doing anything that he should not do, God would not have made him such a singular instrument of so much good.1
They gave praise to the Lord for what he had done. They saw new proofs of his goodness and mercy, and they gave to him thanks for all that had been accomplished. There was no jealousy that it had been done by the instrumentality of Paul. True piety will rejoice in the spread of the gospel, and in the conversion of sinners, by whatever instrumentality it may be effected.
The language of tenderness in this address, recognizing Paul as a fellow-laborer and fellow Christian, implies a wish that Paul would do all that could be done to avoid giving offence, and to regain the favor of his country-men. The number of converts at this time must have been very great. Twenty-five years before this, three thousand had been converted at one time, (Acts 2:1-47), and afterwards the number had swelled to several more thousand, (Acts 4:4), The assertion, that there were then "many thousands," implies that the work, so signally begun on the day of Pentecost in Jerusalem, had not ceased, and that many more had been converted to the Christian faith. Christians. They are spoken of as believers, or as having faith in Christ, in contrast to those who rejected him, and whose characteristic trait it were that they were unbelievers.
Thursday, June 9, 2011
Paul visits Jerusalem (the fifth time); Acts 21:17 – 26 Part 1
Church History Date: A.D.57 - 59
17When we arrived at Jerusalem, the brothers received us warmly. 18The next day Paul and the rest of us went to see James, and all the elders were present. 19Paul greeted them and reported in detail what God had done among the Gentiles through his ministry. 20When they heard this, they praised God. Then they said to Paul: "You see, brother, how many thousands of Jews have believed, and all of them are zealous for the law. 21They have been informed that you teach all the Jews who live among the Gentiles to turn away from Moses, telling them not to circumcise their children or live according to our customs. 22What shall we do? They will certainly hear that you have come, 23so do what we tell you. There are four men with us who have made a vow. 24Take these men, join in their purification rites and pay their expenses, so that they can have their heads shaved. Then everybody will know there is no truth in these reports about you, but that you yourself are living in obedience to the law. 25As for the Gentile believers, we have written to them our decision that they should abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality." 26The next day Paul took the men and purified himself along with them. Then he went to the temple to give notice of the date when the days of purification would end and the offering would be made for each of them.
The period which had been looked forward to for months with prayerful anxiety had now arrived, and Paul was to know, without further delay, whether or not the service which he had for Jerusalem would be accepted by the saints (Romans 15:31). To his unspeakable relief, the historian was able to say That they had been well received. If Luke had given any account of the contribution Paul was bringing, we should have expected him to say something more definite about its reception than is implied in this remark. But, as he saw fit to omit all mention of the enterprise, we are at liberty to infer, from the glad reception given to the messengers, that the gift they bore was also welcome. The main object of Paul's visit and of his prayers was now accomplished. He had finished this much of his course and his ministry with joy, and his heart was relieved from its chief anxiety. Whether the Lord would now accept his prayer for deliverance from the disobedient in Jerusalem, he felt to be a matter of minor importance.
17When we arrived at Jerusalem, the brothers received us warmly. 18The next day Paul and the rest of us went to see James, and all the elders were present. 19Paul greeted them and reported in detail what God had done among the Gentiles through his ministry. 20When they heard this, they praised God. Then they said to Paul: "You see, brother, how many thousands of Jews have believed, and all of them are zealous for the law. 21They have been informed that you teach all the Jews who live among the Gentiles to turn away from Moses, telling them not to circumcise their children or live according to our customs. 22What shall we do? They will certainly hear that you have come, 23so do what we tell you. There are four men with us who have made a vow. 24Take these men, join in their purification rites and pay their expenses, so that they can have their heads shaved. Then everybody will know there is no truth in these reports about you, but that you yourself are living in obedience to the law. 25As for the Gentile believers, we have written to them our decision that they should abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality." 26The next day Paul took the men and purified himself along with them. Then he went to the temple to give notice of the date when the days of purification would end and the offering would be made for each of them.
The period which had been looked forward to for months with prayerful anxiety had now arrived, and Paul was to know, without further delay, whether or not the service which he had for Jerusalem would be accepted by the saints (Romans 15:31). To his unspeakable relief, the historian was able to say That they had been well received. If Luke had given any account of the contribution Paul was bringing, we should have expected him to say something more definite about its reception than is implied in this remark. But, as he saw fit to omit all mention of the enterprise, we are at liberty to infer, from the glad reception given to the messengers, that the gift they bore was also welcome. The main object of Paul's visit and of his prayers was now accomplished. He had finished this much of his course and his ministry with joy, and his heart was relieved from its chief anxiety. Whether the Lord would now accept his prayer for deliverance from the disobedient in Jerusalem, he felt to be a matter of minor importance.
Wednesday, June 8, 2011
Paul's Adherence to His Resolution to Visit Jerusalem; Acts 21:1-16 Part 6
Church History: Date: A.D. 53–57
He repeated his resolution to go forward, notwithstanding: "Why do you weep like this? I am ready to suffer whatever is appointed for me. I am fully determined to go, whatever comes of it, and therefore it is to no purpose for you to oppose it. I am willing to suffer, and therefore why are you unwilling that I should suffer? "I am prepared for it, by a clear conscience, a firm confidence in God, a holy contempt of the world and the body, a lively faith in Christ, and a joyful hope of eternal life. I can bid it welcome, as we do a friend that we look for, and have made preparation for. I can, through grace, not only bear it, but rejoice in it." You are told that I must be bound at Jerusalem, and you would have me keep away for fear of this. I tell you, "I am ready not only to be bound, but, if the will of God be so, to die at Jerusalem; not only to lose my liberty, but to lose my life." It is our wisdom to think of the worst that may befall us, and to prepare accordingly, that we may stand complete in all the will of God.7
The journey had been accomplished in time for the feast of Pentecost. This is made to appear by enumerating the days spent on the journey from Philippi. Leaving that city immediately after the days of unleavened bread, which was seven days after the Passover, he reached Troas in five days, where he spent seven (Acts 20:6). Four days were occupied in the passage from Troas to Miletus (Acts 20:13-15). Two are sufficient to allow for the stay at Miletus (Cmt. on Acts 20:17). In three he sailed from Miletus to Patara, which place he left the same day he reached it (Acts 21:1-2); and two more days, with favorable weather, would take him to Tyre. There he spent seven days, and three in the journey then to Caesarea (Acts 21:4-8). Allowing two days more for the journey from Caesarea to Jerusalem, we have enumerated only forty-two of the forty-nine days intervening between the Passover and Pentecost, leaving seven for the stay at the house of Philip (Act 21:8). That the feast of Pentecost did transpire immediately after his arrival in Jerusalem, is indicated by the immense multitude of Jews then assembled there, and the presence of some from the province of Asia, who had known Paul in Ephesus (Acts 21:27). Nothing but the annual feasts brought together in Jerusalem the Jews from distant provinces.
He repeated his resolution to go forward, notwithstanding: "Why do you weep like this? I am ready to suffer whatever is appointed for me. I am fully determined to go, whatever comes of it, and therefore it is to no purpose for you to oppose it. I am willing to suffer, and therefore why are you unwilling that I should suffer? "I am prepared for it, by a clear conscience, a firm confidence in God, a holy contempt of the world and the body, a lively faith in Christ, and a joyful hope of eternal life. I can bid it welcome, as we do a friend that we look for, and have made preparation for. I can, through grace, not only bear it, but rejoice in it." You are told that I must be bound at Jerusalem, and you would have me keep away for fear of this. I tell you, "I am ready not only to be bound, but, if the will of God be so, to die at Jerusalem; not only to lose my liberty, but to lose my life." It is our wisdom to think of the worst that may befall us, and to prepare accordingly, that we may stand complete in all the will of God.7
The journey had been accomplished in time for the feast of Pentecost. This is made to appear by enumerating the days spent on the journey from Philippi. Leaving that city immediately after the days of unleavened bread, which was seven days after the Passover, he reached Troas in five days, where he spent seven (Acts 20:6). Four days were occupied in the passage from Troas to Miletus (Acts 20:13-15). Two are sufficient to allow for the stay at Miletus (Cmt. on Acts 20:17). In three he sailed from Miletus to Patara, which place he left the same day he reached it (Acts 21:1-2); and two more days, with favorable weather, would take him to Tyre. There he spent seven days, and three in the journey then to Caesarea (Acts 21:4-8). Allowing two days more for the journey from Caesarea to Jerusalem, we have enumerated only forty-two of the forty-nine days intervening between the Passover and Pentecost, leaving seven for the stay at the house of Philip (Act 21:8). That the feast of Pentecost did transpire immediately after his arrival in Jerusalem, is indicated by the immense multitude of Jews then assembled there, and the presence of some from the province of Asia, who had known Paul in Ephesus (Acts 21:27). Nothing but the annual feasts brought together in Jerusalem the Jews from distant provinces.
Tuesday, June 7, 2011
Paul's Adherence to His Resolution to Visit Jerusalem; Acts 21:1-16 Part 5
Church History: Date: A.D. 53–57
Paul’s friends tried to dissuade him from going forward to Jerusalem. They showed a commendable affection for Paul, and a value for him, because of his great usefulness in the church. Yet there was a mixture of weakness, especially in those of Paul's company, who knew he undertook this journey by divine direction, and had seen with what resolution he had before broken through the like opposition. He reproves them for dissuading him. Here is a quarrel of love on both sides, and very sincere and strong affections clashing with each other. They love him dearly, and therefore oppose his resolution; he loves them dearly, and therefore chides them for opposing it: What do you mean; you to weep and try to break my heart? They were an offence to him, as Peter was to Christ, when, in a like case, he said, Master, spare yourself. Their weeping about him broke his heart. It was a temptation to him, it shocked him, it began to weaken and slacken his resolution, and caused him to entertain thoughts of giving in to them: "I know I am appointed to suffering, and you ought to animate and encourage me, and to say that which will strengthen my heart; but you, with your tears, break my heart, and discourage me. What do you mean by doing this? Has not our Master told us to take up our cross? And would you have me to avoid mine?" It was a trouble to him that they should so earnestly press him to that in which he could not gratify them without wronging his conscience. Paul was of a very tender spirit. As he was much in tears himself, so he had a compassionate regard to the tears of his friends; they made a great impression upon him, and would bring him almost to yield to anything. But now it breaks his heart, when he is under a necessity of denying the request of his weeping friends. It was an unkind kindness, a cruel pity, to torment him with their dissuasions, and to add affliction to his grief. When our friends are called out to sufferings, we shall show our love rather by comforting them than by sorrowing for them.
Paul’s friends tried to dissuade him from going forward to Jerusalem. They showed a commendable affection for Paul, and a value for him, because of his great usefulness in the church. Yet there was a mixture of weakness, especially in those of Paul's company, who knew he undertook this journey by divine direction, and had seen with what resolution he had before broken through the like opposition. He reproves them for dissuading him. Here is a quarrel of love on both sides, and very sincere and strong affections clashing with each other. They love him dearly, and therefore oppose his resolution; he loves them dearly, and therefore chides them for opposing it: What do you mean; you to weep and try to break my heart? They were an offence to him, as Peter was to Christ, when, in a like case, he said, Master, spare yourself. Their weeping about him broke his heart. It was a temptation to him, it shocked him, it began to weaken and slacken his resolution, and caused him to entertain thoughts of giving in to them: "I know I am appointed to suffering, and you ought to animate and encourage me, and to say that which will strengthen my heart; but you, with your tears, break my heart, and discourage me. What do you mean by doing this? Has not our Master told us to take up our cross? And would you have me to avoid mine?" It was a trouble to him that they should so earnestly press him to that in which he could not gratify them without wronging his conscience. Paul was of a very tender spirit. As he was much in tears himself, so he had a compassionate regard to the tears of his friends; they made a great impression upon him, and would bring him almost to yield to anything. But now it breaks his heart, when he is under a necessity of denying the request of his weeping friends. It was an unkind kindness, a cruel pity, to torment him with their dissuasions, and to add affliction to his grief. When our friends are called out to sufferings, we shall show our love rather by comforting them than by sorrowing for them.
Monday, June 6, 2011
Paul's Adherence to His Resolution to Visit Jerusalem; Acts 21:1-16 Part 4
Church History: Date: A.D. 53–57
Paul and his company stayed for several days at Cæsarea. Why Paul saw fit to stay so long there, and to make so little haste at the latter end of his journey to Jerusalem, when he seemed so much in haste at the beginning of it, we cannot tell; but we are sure he did not stay either there or anywhere else to be idle; he measured his time by days, and numbered them. While he was there, Agabus the prophet came to Cæsarea from Judea; We have read about him before. It was he, who came from Jerusalem to Antioch, to foretell a general famine, (Acts 11:27-28). Notice how God dispenses his gifts variously. To Paul was given the word of wisdom and knowledge, as an apostle, by the Spirit, and the gifts of healing; to Agabus, and to Philip's daughters, was given prophecy, by the same Spirit, the foretelling of things to come, which came to pass according to the prediction. (See 1Corinthians 12:8, 10). It seemed as if Agabus came on purpose to Cæsarea, to meet Paul with this prophetic intelligence. 3. He foretold Paul's bonds at Jerusalem. Agabus took Paul's girdle, when he laid it by, or perhaps took it from about him, and with it bound first his own hands, and then his own feet, or perhaps bound his hands and feet together; this was designed both to confirm the prophecy (it was as sure to be done as if it were done already) and to affect those about him with it, because that which we see usually makes a greater impression upon us than that which we only hear about. Paul had this express warning given him of his troubles, that he might prepare for them, and that when they came they might be no surprise or terror to him; the general notice given us that through much tribulation we must enter into the kingdom of God should be of the same use to us.
Paul and his company stayed for several days at Cæsarea. Why Paul saw fit to stay so long there, and to make so little haste at the latter end of his journey to Jerusalem, when he seemed so much in haste at the beginning of it, we cannot tell; but we are sure he did not stay either there or anywhere else to be idle; he measured his time by days, and numbered them. While he was there, Agabus the prophet came to Cæsarea from Judea; We have read about him before. It was he, who came from Jerusalem to Antioch, to foretell a general famine, (Acts 11:27-28). Notice how God dispenses his gifts variously. To Paul was given the word of wisdom and knowledge, as an apostle, by the Spirit, and the gifts of healing; to Agabus, and to Philip's daughters, was given prophecy, by the same Spirit, the foretelling of things to come, which came to pass according to the prediction. (See 1Corinthians 12:8, 10). It seemed as if Agabus came on purpose to Cæsarea, to meet Paul with this prophetic intelligence. 3. He foretold Paul's bonds at Jerusalem. Agabus took Paul's girdle, when he laid it by, or perhaps took it from about him, and with it bound first his own hands, and then his own feet, or perhaps bound his hands and feet together; this was designed both to confirm the prophecy (it was as sure to be done as if it were done already) and to affect those about him with it, because that which we see usually makes a greater impression upon us than that which we only hear about. Paul had this express warning given him of his troubles, that he might prepare for them, and that when they came they might be no surprise or terror to him; the general notice given us that through much tribulation we must enter into the kingdom of God should be of the same use to us.
Friday, June 3, 2011
Paul's Adherence to His Resolution to Visit Jerusalem; Acts 21:1-16 Part 3
Church History: Date: A.D. 53–57
The disciples of Tyre, though they were none of Paul's converts, yet they showed great respect for him. Though they had only been with him for seven days, yet it was, as if he had been some great man, they all came together, with their wives and children, solemnly to take leave of him, to beg his blessing, and to bring him as far on his way as the sea would permit them.
They parted with prayer, as Paul and the Ephesians elders had done.
We left one another, with affectionate embraces and expressions of love and grief. We boarded the ship and left, and they returned home again, each complaining that this is a parting world. When they arrived at Ptolemais, Paul asked for leave to go ashore there, to salute the brethren, to enquire of their state, and to testify his good will to them; though he could not stay long with them, yet he would not pass by them without paying his respects to them, and he stayed with them one day, perhaps it was a Lord's day; better a short stay than no visit at all.7
When Paul and his company arrived at Cæsarea, he planned to stay awhile because this was the place where the gospel was first preached to the Gentiles, and the Holy Spirit fell upon them. Their host was Philip the evangelist, whom we left at Cæsarea many years ago, after he had baptized the eunuch (Acts 8:40), and there we now find him again. He was originally a deacon, one of the seven that were chosen to serve tables, (Acts 6:5). He was now and had long been an evangelist. He was the one that went about to plant and water churches, as the apostles did. He gave himself, as they did, to the word and prayer. He had used the office of a deacon well. He had a house at Cæsarea, fit to entertain Paul and all his company, and he told them that they were welcome to it. They entered into the house of Philip the evangelist, and they stayed with him. Philip had four maiden daughters, who prophesied. It intimates that they prophesied of Paul's troubles at Jerusalem, as others had done, and dissuaded him from going; or perhaps they prophesied for his comfort and encouragement, in reference to the difficulties that were before him.
The disciples of Tyre, though they were none of Paul's converts, yet they showed great respect for him. Though they had only been with him for seven days, yet it was, as if he had been some great man, they all came together, with their wives and children, solemnly to take leave of him, to beg his blessing, and to bring him as far on his way as the sea would permit them.
They parted with prayer, as Paul and the Ephesians elders had done.
We left one another, with affectionate embraces and expressions of love and grief. We boarded the ship and left, and they returned home again, each complaining that this is a parting world. When they arrived at Ptolemais, Paul asked for leave to go ashore there, to salute the brethren, to enquire of their state, and to testify his good will to them; though he could not stay long with them, yet he would not pass by them without paying his respects to them, and he stayed with them one day, perhaps it was a Lord's day; better a short stay than no visit at all.7
When Paul and his company arrived at Cæsarea, he planned to stay awhile because this was the place where the gospel was first preached to the Gentiles, and the Holy Spirit fell upon them. Their host was Philip the evangelist, whom we left at Cæsarea many years ago, after he had baptized the eunuch (Acts 8:40), and there we now find him again. He was originally a deacon, one of the seven that were chosen to serve tables, (Acts 6:5). He was now and had long been an evangelist. He was the one that went about to plant and water churches, as the apostles did. He gave himself, as they did, to the word and prayer. He had used the office of a deacon well. He had a house at Cæsarea, fit to entertain Paul and all his company, and he told them that they were welcome to it. They entered into the house of Philip the evangelist, and they stayed with him. Philip had four maiden daughters, who prophesied. It intimates that they prophesied of Paul's troubles at Jerusalem, as others had done, and dissuaded him from going; or perhaps they prophesied for his comfort and encouragement, in reference to the difficulties that were before him.
Thursday, June 2, 2011
Paul's Adherence to His Resolution to Visit Jerusalem; Acts 21:1-16 Part 2
Church History: Date: A.D. 53–57
It is quite noticeable how difficult it was for Paul to separate himself from his friends from Ephesus. It was difficult for both sides; Paul did not want to leave them, and they did not want to part with him, and yet there was no remedy, but so it must be. And so it was.
What a prosperous voyage they had. Without any difficulty, they came with a straight course, by direct sailing, to Coos, a famous Grecian island, the next day to Rhodes, talked of for the Colossus there, then to Patara, a famous port, the metropolis of Lycia; here they very happily found a ship sailing over into Phenicia, the very course they were looking for. This ship that was bound for Phenicia (that is, Tyre) they took advantage of, went on board, and set sail for Tyre. In this voyage they discovered Cyprus, the island that Barnabas was part of, and which he took care of, and therefore Paul did not visit it, but we left it on the left hand, sailed upon the coast of Syria, and at length landed at Tyre, that celebrated mart of the nations, so it had been, but was now reduced; yet something of a trade it had still, for there the ship was to unlade her burden, and did so.
When Paul had arrived at Tyre, he found that he was along the coast of the land of Israel, and realized now that he could complete the remainder of his journey within the time frame he had originally planned. At Tyre he found disciples, some that had embraced the gospel, and professed the Christian faith. Paul, finding those disciples at Tyre, remained there seven days. They urged him to stay with them as long as he could. He had staid seven days at Troas and here so many days at Tyre, that he might be sure to spend one Lord's day with them, and so he might have an opportunity to preach publicly among them.
The disciples at Tyre were endowed with such gifts that they could by the Spirit foretell the troubles Paul would meet with at Jerusalem; for the Holy Spirit witnessed it in every city. This was something that would become a hot topic amongst the people when it came to pass. For this reason God saw fit to have most of it prophesied of before. In order that people's faith, instead of being offended, might be confirmed. With their ability to foresee his troubles, and out of love to him and concern for the church, especially the churches of the Gentiles, that could ill afford to lose him, they begged him not go to Jerusalem.
It is quite noticeable how difficult it was for Paul to separate himself from his friends from Ephesus. It was difficult for both sides; Paul did not want to leave them, and they did not want to part with him, and yet there was no remedy, but so it must be. And so it was.
What a prosperous voyage they had. Without any difficulty, they came with a straight course, by direct sailing, to Coos, a famous Grecian island, the next day to Rhodes, talked of for the Colossus there, then to Patara, a famous port, the metropolis of Lycia; here they very happily found a ship sailing over into Phenicia, the very course they were looking for. This ship that was bound for Phenicia (that is, Tyre) they took advantage of, went on board, and set sail for Tyre. In this voyage they discovered Cyprus, the island that Barnabas was part of, and which he took care of, and therefore Paul did not visit it, but we left it on the left hand, sailed upon the coast of Syria, and at length landed at Tyre, that celebrated mart of the nations, so it had been, but was now reduced; yet something of a trade it had still, for there the ship was to unlade her burden, and did so.
When Paul had arrived at Tyre, he found that he was along the coast of the land of Israel, and realized now that he could complete the remainder of his journey within the time frame he had originally planned. At Tyre he found disciples, some that had embraced the gospel, and professed the Christian faith. Paul, finding those disciples at Tyre, remained there seven days. They urged him to stay with them as long as he could. He had staid seven days at Troas and here so many days at Tyre, that he might be sure to spend one Lord's day with them, and so he might have an opportunity to preach publicly among them.
The disciples at Tyre were endowed with such gifts that they could by the Spirit foretell the troubles Paul would meet with at Jerusalem; for the Holy Spirit witnessed it in every city. This was something that would become a hot topic amongst the people when it came to pass. For this reason God saw fit to have most of it prophesied of before. In order that people's faith, instead of being offended, might be confirmed. With their ability to foresee his troubles, and out of love to him and concern for the church, especially the churches of the Gentiles, that could ill afford to lose him, they begged him not go to Jerusalem.
Wednesday, June 1, 2011
Paul's Adherence to His Resolution to Visit Jerusalem; Acts 21:1-16 Part 1
Church History: Date: A.D. 53–57
1After we had torn ourselves away from them, we put out to sea and sailed straight to Cos. The next day we went to Rhodes and from there to Patara. 2We found a ship crossing over to Phoenicia, went on board and set sail. 3After sighting Cyprus and passing to the south of it, we sailed on to Syria. We landed at Tyre, where our ship was to unload its cargo. 4Finding the disciples there, we stayed with them seven days. Through the Spirit they urged Paul not to go on to Jerusalem. 5But when our time was up, we left and continued on our way. All the disciples and their wives and children accompanied us out of the city, and there on the beach we knelt to pray. 6After saying good-by to each other, we went aboard the ship, and they returned home. 7We continued our voyage from Tyre and landed at Ptolemais, where we greeted the brothers and stayed with them for a day. 8Leaving the next day, we reached Caesarea and stayed at the house of Philip the evangelist, one of the Seven. 9He had four unmarried daughters who prophesied. 10After we had been there a number of days, a prophet named Agabus came down from Judea. 11Coming over to us, he took Paul's belt, tied his own hands and feet with it and said, "The Holy Spirit says, 'In this way the Jews of Jerusalem will bind the owner of this belt and will hand him over to the Gentiles.' "12When we heard this, we and the people there pleaded with Paul not to go up to Jerusalem. 13Then Paul answered, "Why are you weeping and breaking my heart? I am ready not only to be bound, but also to die in Jerusalem for the name of the Lord Jesus." 14When he would not be dissuaded, we gave up and said, "The Lord's will be done." 15After this, we got ready and went up to Jerusalem. 16 Some of the disciples from Caesarea accompanied us and brought us to the home of Mnason, where we were to stay. He was a man from Cyprus and one of the early disciples.
Coos is a small island of the Grecian archipelago, at a short distance from the southwest point of Asia Minor. It is now called Stanchio. It was celebrated for its fertility, for wine and silkworms, and for the manufacture of silk and cotton of a beautiful texture. Rhodes is a an island to the south of the western extremity of Asia Minor, between Coos and Patara, about 46 miles long and 18 miles broad. Here the apostle probably landed on his way from Greece to Syria, on returning from his third missionary journey. Patara is a city on the south-west coast of Lycia. Here he found a larger vessel, which was about to sail across the open sea to the coast of Phoenicia. In this vessel he set forth, and reached the city of Tyre in perhaps two or three days
1After we had torn ourselves away from them, we put out to sea and sailed straight to Cos. The next day we went to Rhodes and from there to Patara. 2We found a ship crossing over to Phoenicia, went on board and set sail. 3After sighting Cyprus and passing to the south of it, we sailed on to Syria. We landed at Tyre, where our ship was to unload its cargo. 4Finding the disciples there, we stayed with them seven days. Through the Spirit they urged Paul not to go on to Jerusalem. 5But when our time was up, we left and continued on our way. All the disciples and their wives and children accompanied us out of the city, and there on the beach we knelt to pray. 6After saying good-by to each other, we went aboard the ship, and they returned home. 7We continued our voyage from Tyre and landed at Ptolemais, where we greeted the brothers and stayed with them for a day. 8Leaving the next day, we reached Caesarea and stayed at the house of Philip the evangelist, one of the Seven. 9He had four unmarried daughters who prophesied. 10After we had been there a number of days, a prophet named Agabus came down from Judea. 11Coming over to us, he took Paul's belt, tied his own hands and feet with it and said, "The Holy Spirit says, 'In this way the Jews of Jerusalem will bind the owner of this belt and will hand him over to the Gentiles.' "12When we heard this, we and the people there pleaded with Paul not to go up to Jerusalem. 13Then Paul answered, "Why are you weeping and breaking my heart? I am ready not only to be bound, but also to die in Jerusalem for the name of the Lord Jesus." 14When he would not be dissuaded, we gave up and said, "The Lord's will be done." 15After this, we got ready and went up to Jerusalem. 16 Some of the disciples from Caesarea accompanied us and brought us to the home of Mnason, where we were to stay. He was a man from Cyprus and one of the early disciples.
Coos is a small island of the Grecian archipelago, at a short distance from the southwest point of Asia Minor. It is now called Stanchio. It was celebrated for its fertility, for wine and silkworms, and for the manufacture of silk and cotton of a beautiful texture. Rhodes is a an island to the south of the western extremity of Asia Minor, between Coos and Patara, about 46 miles long and 18 miles broad. Here the apostle probably landed on his way from Greece to Syria, on returning from his third missionary journey. Patara is a city on the south-west coast of Lycia. Here he found a larger vessel, which was about to sail across the open sea to the coast of Phoenicia. In this vessel he set forth, and reached the city of Tyre in perhaps two or three days
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