Acts 28:16-31

Today's bonus devotion 

Acts 28:16-31

It would be easy to read the passage as nothing more than a historic narrative. Paul gets to Rome while under house arrest he speaks to the Jews first and then to the Gentiles and the story ends with Paul under house arrest awaiting trial. But there is more to it, there are undercurrents, and riptides, of cosmic fluxes swirling about this two-year story.

All Israel’s history could’ve been summed up in the hopeful phrase “Someone is coming”. From David to Moses to Abraham even back to Adam there was a promise that “Someone” would come. That was their hope. When Paul said, “I am wearing this chain for the sake of the hope of Israel” he was not speaking of a vague wish for a better future. Rather the hope was the person of Jesus Christ. We see here a cosmic battle between God‘s plan for redeeming man and the death camp of Satan. The enemy has, is, and always will attempt to lock up the message. This is more than a legal proceeding between Paul and the Jews from Jeruslamen. The battle is cosmic in nature, Paul and The Jews are just the front men.

The enemy lacking the ability to refute the good news resorts to propaganda. In verse 22 the Jews say, “it (Christianity) is known to us that it is spoken against everywhere.” The word “spoken against” here is from two words, the first is “I say” and the second is “anti”. This is about being contrary, not discussing, learning, and listening, but just being antagonistic. Some people were passionately opposed to the gospel without reason and we’re not willing to even hear the message. Rather they just tried to shut it down.

The division is evident in Paul’s audience some believed, and some didn’t.  When a person, as an act of the will, rejects the gospel they can’t hear, they can’t see, they can’t understand the good news. That first step of unbelief is followed by another and then another. With each step the heart gets harder until nothing can reach them. The will can even close out the voice of God. (Versus 26-27) God honors our choice for or against him.

“Lord, help me to see that all life is about the cosmic battle.  Help me be in the front line of Your Kingdom’s advance. AMEN”

Acts 28:1–15

 Bonus Devotion Day 

(Two devotions today I ran out of days before devotions.  Expect the next devotion about 9:00 am)

Acts 28:1–15

As we read the record of Paul’s travels, it is a pendulum of good and then bad circumstances following in quick succession. He is sailing to Rome to preach the Gospel; the ship is in a storm; an angel promises safety; the ship is wrecked; everyone makes it to shore; it is cold and rainy; the locals build a fire; a snake bites Paul. It is a roller coaster of ups and downs. None of these events are specific to or the result of ministry, but it was the story in which Paul lived. We never get the idea that Paul asks, “Why me?” He doesn’t promote himself as spiritually superior because of the good things. He doesn’t grumble toward God because of the bad things. Life happens; it is the unexpected events that creep onto us day by day and through which our character shines out. God’s control of all things doesn’t mean God keeps us from every little circumstance of trouble. To ask why is to ask a question that may never be answered this side of Heaven, and when we get to Heaven we likely won’t care to hear the answer. Faithful, godly people on the roller coaster of life know that this is just part of life.

Rather than ask “why,” a better question may be “How can I serve in this moment?” As Paul and his team prepared to leave Malta, we saw that the natives took wonderful care of them. That would not have happened if Paul had acted like a spoiled, sulking princess. We see Paul helping with the firewood, we see Paul in ministry to the sick, and we see Paul in the role of a servant. There’s nothing more unbecoming of a Christian than acting as if some act of service or menial labor is beneath them. There is no specific mention of Paul teaching or preaching at Malta; we might assume that he did. If a Christian imagines that some work is beneath their dignity or position, then they are following neither Christ nor the example of real Christians. Perhaps we should pray that God would place us in such circumstances where we can do and learn the value of humble service.

“Lord, help me to serve with humility in great ways. AMEN”

Acts 27:27-44

 Acts 27:27-44

God’s care, plan, and providence are by no means a promise we will not face trouble, struggle, and hardship. Sometimes that trouble is the result of our own doing; sometimes it is the result of those around us. God‘s plan was for Paul to speak in Rome to the emperor and there present the gospel message. God would see Paul through to that end. But just because Paul was ordained to make this presentation did not insulate him from the consequences of the decisions he or others would make. The shipwreck was going to be a miserable and terrifying experience, which was a consequence of the decision to sail from Fair Havens back in verse 13. Misery is sometimes a result of our own bad decisions; other times it is a result of the bad decisions of those around us. We can be doing exactly what we are called to do, and we can be in the right walk with God, and still be in a shipwreck figuratively or literally.

So why didn’t Paul perform a miracle and call the seas to calm down like Jesus did? Why didn’t Paul name and claim the storm away and replace it with a placid sea and a gentle breeze? God‘s providence uses all things, even storms, to His purpose and end. Hanging onto a tossing ship, exhausted, battered, and bruised was an opportunity for good to be accomplished. We have difficulty understanding hard times as beneficial, but they are. There are some things in our hearts that will never be extracted by any other means than hard times. We can never walk away from some distractions; so those distractions must be wrecked like a ship on a reef.

We must, contrary to our wishes, let go of control of circumstances. We like to think we control circumstances, but more often than not that ‘control’ isn’t really there. At best we have a delusion or an illusion of control. The control of history and events belongs to God. What belongs to us is duty. Results cannot be controlled; sometimes the results are far less than our efforts, and sometimes results are disproportionately large compared to our efforts. We don’t know if the seed will produce no tree, a weak tree, or a great tree. It is our duty to plant the seed. In this passage, we see no miracles; we see duty, and that choice is in our control.

“Lord, I surrender control to You, and ask You to help me be faithful in my duty. AMEN”

Acts 27:1-26

 Acts 27:1-26

Much of the life of a disciple is living life without the spectacular moments. In this passage we see no great sermons, we see no great dramatic conversions, we see no powerful miracles. Other than an angelic vision in verse 23 there is nothing out of what we might call the ordinary. The story of a ship caught in a storm could have and was repeated many times all over the Mediterranean. But the absence of the dramatic doesn’t mean the absence of God. Miracles are where God supersedes the laws of nature He created, in order to accomplish His purposes.  Providence is where God works within those same laws of nature to accomplish His purposes. Providence is no less wonderful than miracles, but it may seem less dramatic to us. In the mythology of pagan religions we might expect to see the ship in the storm picked up by Poseidon and flown through the air to its destination. For pagans the gods only worked in the dramatic, strange and supernatural ways. But we see God at work in the extremely ordinary events of a cargo ship at sea in a storm.

Most of our lives are not made up of the spectacular experiences that are most measurable. Most of our lives are made up of the exceedingly ordinary work orders and service calls, washing dishes and eating meals, traffic congestion and running errands. But because those moments are not supernatural dramatic moments doesn’t mean they are not filled with the grace and the supervision of God. God is working out “all things for the good of those who love Him and are called according to His purpose”. Not all things are good some are bad not all things are dramatic some are ordinary but they are all under His control.

The challenge of discipleship is not found as often in the spectacular moment, event or miracle but rather in faithfully living out the challenge of “How do I honor, love, and serve God in this very ordinary moment?” In all likelihood I will not stand before the governor today, speak to a large crowd, or call fire down from heaven. But I will make phone calls, send text, talk to people and offer prayers to heaven and that is a moment to be a disciple.

“Lord, help  me be faithful in the ordinary moments of today. AMEN”

Acts 26:24–32

Acts 26:24–32

Festus was a hard man, a Roman, who had one cause: his own advancement. He was ruthless and practical, so a conversation about God and salvation and the spiritual kingdom of darkness and Satan mattered little to him. “Can you touch it?” “Can you spend it?” “Can you use it for your benefit?” These were the questions he might ask. If the answers were anything other than “yes” he wasn’t interested. “Paul you were out of your mind”. He was a cynic who believed that too much reflection would drive you mad.

But Agrippa was another case. The heart was not completely severed from his links to his Jewish past. The prophets still haunted him. There were nagging questions that pop up in quiet moments or in conversations about all things Jewish. There was a shadow over his life, the shadow of a reality that he could not deny but only ignore. Now Paul is making ignoring that reality, that shadow, hard to do. He may not have liked the priestly delegation. They may have been his rivals but he knew the temple and sacrifices meant something. He may have not studied the law and the prophets but they rose from his past like a ghost to tell him you know something is not right.

Agrippa’s response is telling in both and what he doesn’t say and what he does say. He doesn’t say “Paul do you want me to be moral?” “Study the Bible?” “Participate in Temple worship?” Nor does he ask about any other activity that might be religious. His response to Paul’s defense, “In a short time you will persuade me to become a Christian”. We don’t know if Agrippa was being ironic or sincere. Was he wavering on becoming a disciple or merely mocking the earnestness of Paul? Scholars are divided and we will never know this side of Heaven. However one point is clear and sharp as a needle: the ultimate call is to be a follower, a disciple of Jesus. Often the gross immorality, injustice, and rampant wickedness of our world distress us. We rally to causes to change the behaviors on the outside. But in reality we are called to lead people to follow Christ. Once they follow him He will change them from the inside out.

"Lord, haunt me if I ever begin to drift. AMEN"

Acts 26:1–23

Acts 26:1–23

In response to the attacks on the church Jesus asked “Saul, Saul why are you persecuting me?” To attack the church is to attack Jesus. That is not to say that there is no need or occasion for congregations to be rebuked and corrected. However the Church is the body of Christ. We need to be very careful to distinguish between the Church Universal and the local congregation.  We often take a view of the church that is too secular, too social, and too institutional. But the reality is that the church is Holy, Heavenly, and Eternal. We are too quick to speak ill of the Church as a result of our bad experiences with local congregations and malignant Christians. Some congregations are travesties, being little more than religion clubs dedicated to their own religious entertainment and self-congratulations. Some congregations, even those not experiencing declining numbers, ought to close their doors (see Malachi 1:10). But too often in our rejection of  a bad congregation we  inadvertently throw away our commitment to the Church.

There are two extreme dangers for us regarding the church. The first is that we become an enabler of a sick local congregation. We justify its existence and behaviors without any willingness to express or consider corrections. Some leaders  would rather see hell’s kingdom come than to lose power or control in their local congregation. This dysfunction at its extreme will protect the most evil of vices and behaviors. The second extreme and equal danger we face is to become a dabbling religious gourmet. Sampling here and there offering a critique of personal opinions but never committing to the work of the local ministry. Religious gourmets may attend a congregation for years and never actually carry the cross in that congregation. Typically these people have been deeply hurt and are afraid of being wounded again.

Between the Church and the congregation there is a chasm as wide as any broken heart. Our job as Disciples is to love the Church and move our congregations toward her. A disciple without a fellowship is an oxymoron. Moving our faith community toward the Church is part of our calling as a disciple. Attacking or corrupting the Church is the work of the enemy and an attack on Christ.

“Lord, help me to love Your Church and encourage my congregation.  AMEN”

Acts 25:13-22

 Acts 25:13-22

King Agrippa was a ruler of a minor client kingdom dependent upon Rome. In terms of imperial power he was a minor player. He was less a king than a governor. With a single word Rome could remove him from power. He was brother-in-law to Felix who had just been removed, so there were some negative associations he needed to overcome. He was in conflict with the high priest in Jerusalem with whom Festus had a recently spent considerable time. This trip was to pay respect but also to secure Festus support for his kingship.

Part of gaining that support was to look the part, to represent power and grandeur. A hearing of the Paul’s case was the ideal occasion. Agrippa and Bernice could strut like peacocks to demonstrate they would represent Rome well. Festus could judge them and evaluate if they were fit and then report to Rome. For Agrippa this wasn’t so much about Paul as impressing the new governor.  The hearing would have been a state occasion with the king and queen in regal attire, Festus in the crimson tunic designating him as governor, honor guards in spit and polish uniforms, cohort commanders with steely eyes and hard bitten faces, and everyone looking for opportunity to impress everyone else and for a chance of advancement.  They would also be looking for weaknesses in rivals.

But in the midst of all the great pump something is missing. The word translated “pomp” that Luke uses here is the Greek word from which we get the word “fantasy”. In their pretend world of being important they miss the central part of the trial, of their lives, and of the universe. Festus summarizes the case in verse 19 by saying “…a certain dead man Jesus, whom Paul asserted to be alive.” In that passing statement Festus hit on the core of everything. Is Jesus who was dead alive or not? Compared to that issue everything else is trivial, silly, and trite. The resurrection of Jesus is the core of the gospel, the pivot of all He said and did. It is the guarantee of the future and the fulfillment of all history. If he is still dead nothing matters, if he is alive it changes everything. Like Festus, Agrippa, Bernice, the Romans, Felix, the high priest, and us we get bound up in our fantasies, self-importance, politics, self advancement and we fail to realize the most important fact of the universe Jesus was dead but is now alive.

“Lord, help me to not fall into the fantasy land of this world, but to focus on the truth of Your Kingdom. AMEN”

Acts 25:1-12

 Acts 25:1-12

The end of the governorship Felix begins the rule of Festus. Festus arrived in a hotbed of troubles. Conflicts between Rome and the Jews were on the increase and the Roman puppet, Agrippa and a high priest were in conflict. Festus needs to strike a difficult balance. He needs to uphold Roman authority while at the same time developing favor with the Jews. In AD 66 the great Jewish rebellion would begin. This is a mere 6 to 8 years after Festus’ appointment. The political situation was already getting tense. In terms of all that was going on the conflict between Paul and a high priest must have seemed of little importance to Festus. What better way to curry the support of the priest than by having a show trial and turning Paul over to them?

What Festus did not and could not have known was that he was a part of God‘s plan. It was God‘s plan to have Paul appear before the emperor and Festus was only a small part of that grand design. What we often imagined to be a great moments of history are nothing more than a footnote. What we would imagine as being trivial details are the hinge pens on which the great moments swing.

We should also note that Paul would use whatever privileged position he might have for the benefit of the kingdom. He is first and foremost a disciple but if his Roman citizenship could benefit his discipleship he would use it to that end. At this point in story Rome is a good guy. Paul has by now written his letter to the church in Rome calling them to be good citizens and to submit to the authorities of the state. But within 40 years the Revelation will describe Rome as a drunken whore sitting on seven hills. All nations and all forms of government are to be judged based on one matrix, do they benefit or harm the church. A monarchy or a dictatorship that benefits the church is superior to a liberal democracy that hurts or undermines it. Paul’s, and our, loyalty to the Lord and his church is before and above our loyalty to the state, to the government, to nations, or political theories.

“Help me, Lord, to never confuse or misunderstand what is my first loyalty. AMEN”

Acts 24:22–27

 Acts 24:22–27

As long as there is breath in a man’s longs there is still hope. Felix was a bad man, a bad man in the extreme, but we see a picture or a glimmer of hope. Maybe he has not gone beyond the point of no return, at least not yet. Felix had stolen Drusilla away from her former husband Azizus the king Emasa with the help of a magician. Felix and his wife Priscilla listen to Paul talk. Priscilla was Jewish and would’ve had a smattering of context about the law and Messiah. Felix is described as having a more “exact” knowledge of the way. The language here indicates a high level of information. He didn’t operate on hearsay or rumor but knew correctly some of the facts about Christianity. 

Paul stands before them the battered spiritual warrior of thousands of spiritual battles. He dialogs with them not in a trial but in a conversation about faith in Christ and he address three themes: righteousness, self-control, and judgment to come. Felix became afraid as Paul talked about God‘s standards as it relates to the mastery of passions in the context of judgment to come. The word here indicates an intense fear from the core of one’s being. Felix, afraid, is teetering in the balance. He has enough conscience and conviction to still have some fear of God. He doesn’t reject the message of faith in Christ and move on, he thinks about it. He was a mixed bag wanting a bribe but listening to the faithful witness teach. At about this same time he made a decision in a conflict between the Greeks and the Jews in Caesarea that was illegal. As a result of that decision he was recalled to Rome before his heart was changed. 

The powers of darkness will call a person wavering in their heart into sin in order to tip the scales into darkness. We must never assume that any breathing person is beyond repentance.  Only God knows when a person is beyond hope. Only God knows who might hear and be saved. The possibility is that anyone still breathing, even the most corrupt of pagan rulers, still has a connection that might draw them to grace, even a man like Felix.

“Lord, help me never give up on anyone. AMEN”

Acts 24:1-21

 Acts 24:1-21 

In this trial we see a contrast between the convoluted and exaggerated falsehoods of Paul’s accusers and the simple truth of Paul’s defense. Tertellus the lawyer begins with a series of flatteries toward the governor. To hear Tertellus speak one would think that Felix was a kind, benevolent, and well-loved ruler. He was in fact a corrupt, violent, petty man. Having risen from slave to governor by the Emperor‘s favor he had the power and vanity of office but the grasping and reaching heart of an urchin. He used local conflicts as an excuse to murder groups of people and take their property. He may have arranged the murder of Jonathan the high priest. He was even called a tyrant by the Romans. Before long he would be removed from office for his misconduct. This wicked and corrupt man is praised and flattered by Tertellus. Tertellus makes the charge of Paul being a ringleader of the Nazarenes.  This was not another name for the church.  This was a different group entirely and was viewed with suspicion by the Roman government for revolutionary tendencies. Tertellus is attempting to convolute the church and the Nazarenes, confuse Felix and then exploit that confusion. Finally he portrays what happened in the temple court as a lawful arrest. It was in fact a mob attempting to lunch someone. With lies and half truths Tertellus concludes with vague accusations.

In contrast Paul states the facts clearly and suggests that his accusers have not addressed the specifics of the case. Felix is unwilling to rule in favor of Paul likely because of his precarious situation politically. He is also eager to gain a bribe from Paul, possibly having heard of donations for the poor.  Perhaps he was hoping for a slice of that pie.

As disciples we can expect false accusations along with persecution. We should not expect those in authority will be committed to the truth. Often leaders have their positions because they have curried favor with the very ones who will bring the accusations. It is fruitless and hopeless, in many cases, to expect justice from people motivated by ulterior motives. We must state the truth of the gospel, our loyalty to it, and our conduct in it simply, clearly, and directly. We should also hold any hope or wish of justice on earth with open hands.

“Lord, help me to trust You as the source of all justice, and remember that all men have a tendency to seek their own will above Yours. AMEN”

Acts 23:12-35

 Acts 23:12-35

Nothing speaks of the depth of Jewish corruption more clearly than the plot to murder Paul. Within Jewish thought of the time, it was believed that in certain cases murder was justified. In this case, none other than the chief priest sanctions it. Neither religion, nor knowledge of the Bible, nor the participation in the rituals of worship is enough to protect us from the most horrific of evils when our hearts are turned away from the Lord. All those things that are designed to lead us to Him will become co-opted to support our trajectory toward evil. “Do not take the name of the Lord your God in vain” is about more than cursing. It is about doing evil in the name of God. All things must be a means to know and love God. Never should we use God as a means to the things that we love or desire more than Him.

This passage is subtly significant as a point of transition. The Temple, Jerusalem, and the Jews will begin to fade in their significance in the Biblical narrative. Within about 10 years of Paul’s departure, the fanatical spirit of the Jews would rise up against Rome. False messiahs would pronounce themselves as the agency by which God would throw off the Roman oppression. Their followers would fight Rome and each other and bring the crushing might of the Empire against them. All the plans and intrigues of the high priestly family to keep and maintain power would come to nothing. The siege of Jerusalem, one of the most brutal in all of human history, by Titus would leave the city a wreck. Spiritually, Jerusalem was reprobate. In Revelation 11:8 it is referred to as “Sodom and Egypt.”. It was the very personification of sin and slavery.

The Lord wept over the city, wanting to gather her to Himself. Now Paul leaves her, and in 10 years she will be ruined and will play little or no part in God‘s plan of redemption. We must never lose sight that the fall from great to ruin is possible. When we reject the promises of God and use His name for our own agenda, we can be sure that we are following the course of Jerusalem.

“Lord, keep my heart pure that I will always serve You and never attempt to use You. AMEN”

Acts 23:1–11

 Acts 23:1–11 

In verse five Paul says he does not know that the person who ordered him to be struck was in fact the high priest.  Why was Paul unaware of who this man was? One possibility was that Paul genuinely didn’t know who the high priest was at the time.  It has also been suggested that he had a vision problem and couldn’t see clearly. Another possibility is that Paul is being ironic and even a little snarky. It is as if Paul were saying, “Your bad behavior makes your claims of religious authority unrecognizable.”

History tells us that Ananias was a supremely wicked man. His behavior was more like that of a mob boss rather than a spiritual leader. He would send his thugs with truncheons to collect what he felt was due him. Some of the lower ranking priests were nearly reduced to starvation while he became fabulously rich. Paul may have been, as the saying goes, “poking the bear”. With his Roman citizenship to protect him at this moment Paul was ready to call a spade a spade. Ironically, the passage to Paul refers to and quotes is Exodus 22:28 and is in that context a warning against greed. Ananias would have recognized this indirect rebuke immediately.

A couple of points need to be made about the application of this passage to our lives as disciples. First both in this instance and throughout the life of Christ there is greater scrutiny and sharper response to those who claim to be God‘s people. Those who are lost are constantly treated with great care and gentleness while the religious are challenged vigorously. As disciples we need to hold ourselves and other believers to the highest standards of ethical conduct. Part of that may be to speak to them in irony, hyperbole, or even a sharp rebuke, while at the same time treating lost sheep with the gentlest of care. The second application is even more obvious. Our behavior has to be of such high quality in character that there is never any doubt that we are followers of Christ. It is sad and telling that the church today has a reputation for being harsh toward the world of sinners while it is often unwilling to confront its own evil. The opposite ought to be the case.  If that were true her internal evil would be expunged and she would be more winsome as she reaches out to the lost world.

“Lord, help me hold myself and other believers to the highest of standards while, in holiness, being grace filled toward sinners.  AMEN”

Acts 22:22–30

 Acts 22:22–30

It seems that nothing will turn a pious audience into a violent mob quicker than the assertion that God‘s grace is available for those whom we hate. Paul’s presentation was listened to with attention until he talked about going to the Gentiles, then a riot ensued. We like the idea of God’s grace for the people we like and for those who are like us. But attempt to offer that grace to someone from any hated group and the hypocritical pious elite will say that you have gone too far. Sadly there are many people who, claiming to be Christians, but would rather certain other people in hell than see them in church. A church where this perception is present can hardly expect God’s Spirit to empower their ministry.

When the mob erupts into violence the Roman commander orders Paul taken to the barracks away from the chaos of the throng. We get a picture of the size of this disturbance when we see the title of the Roman officer. He is literally a “chiliarch” a commander of 1000 troops, this riot was so intense that the Roman regional commander has become personally involved. He is roughly equivalent to a one star general. Wanting answers and wanting them quick he has Paul stretched out with leather straps to prepare for a beating. Paul was bound very likely to the same post where Christ was beaten. But Paul claims his rights as a Roman citizen. If a Roman soldier, many of whom were not citizens, beat a Roman citizen the consequences could be most cruel.

Suffering for Christ is part of the life of a disciple, it is the cost of following. However, unnecessary suffering is simply foolish. If we suffer because of our own immature understanding, emotional issues or because of self-inflicted punishment we do not advance the gospel. If called to suffer for Christ we must do so. But if we can, with holiness, avoid suffering by all means we should. At this moment there is another, and perhaps final, break between Christians and Jews. And ironically for the moment the good guys are the Romans who have an idea of law and order even if they were pagan

"Lord, forbid that I would want to see anyone be lost. AMEN"

Acts 22:1-21

 Acts 22:1-21

We often misunderstand what happened to Paul on the road to Damascus. We talk about Paul’s conversion on the way to Damascus, but that has more to do with our lazy reading of Scripture than with what Scripture actually says. What happened on the road to Damascus was not a conversion but a conversation. There are three interesting points that we need to notice in this passage.

First, the Lord is highly committed to the ministry of His saints. On the road, Jesus introduces himself and then essentially tells Paul to go talk to a disciple. Why didn’t the Lord directly tell Paul what to do? Because it is the Lord’s designed plan to have disciples make other disciples. Jesus will not take from us, nor will He alleviate our responsibility to make disciples. No doubt Jesus could have done everything Ananias did and done it better, but He would not.

Notice also that Paul’s introduction to Jesus includes an expectation of service. We treat conversion as if it is signing up for a benefits program. Biblically, the occasion of conversion is also the occasion where we are called to service. Perhaps the reason the church is so weak today is that we have divorced the call to conversion from the call to service.  They must not, indeed, they cannot be separated.

Third, we need to look at when Paul was converted. Apparently Paul was still in sin, still stained by his sin when he arrived in Damascus because Ananias told him to submit to baptism so that his sins could be washed away. Clearly the work begun on the road was not yet complete. If we are to say Paul was converted on the road to Damascus, then we must say he was carrying his sins with him and he was un-forgiven after his conversion. It seems more reasonable to say that the removal of sin by washing of regeneration occurred at the same time as his conversion. At that moment he was calling on the name of Christ for his salvation and not any works of legal righteousness.

Never let us miss the high call of ministry for every disciple and the marriage of salvation and service and the marvelous change that occurs when our sins are washed away.

“Forgive me, Lord, for trying to separate my salvation from my surrendering to serve You.  AMEN”

Acts 21:27-40

 Acts 21:27-40

Few things are more consistent in history than the behavior of the unscrupulous as they oppose the gospel. We notice in this passage an attack on Paul, the elements of which we find repeated throughout the history of the church. There were opponents who were looking for an excuse to bring an accusation. The Jews from Asia may have followed Paul from town to town and now to Jerusalem, looking for opportunities to create problems for Paul. Every gospel worker will have someone who will look for opportunities to create problems for him or her.

When these kinds of people have no real reason to create problems, they manufacture an accusation out of thin air. One way to measure the authority of an accusation is the “private conversation-gossip continuum.”. The more the accusation is dealt with face-to-face, person-to-person, the more credible the accusation is. The more it is a matter of gossip, the more likely it is simply an attack.

Attackers depend on hyped-up emotion and sensational moments rather than thoughtful discourse. We may compare these people to a hysterical toddler throwing a tantrum, except that would be insulting to a toddler. One essential element for attackers, without which they cannot be attackers, is emotional immaturity and instability. They have a near-complete lack of the ability to detach their own emotional reaction from the situation.

Finally, there is the extreme overreaction solution they want. Rather than a measured response or investigation, they want to kill Paul. Attackers will never seek honest discourse, but they will take extreme measures to silence their targets.

The question we must answer as disciples is how do we respond to those attacks when they come. It is never a question of “if” they come. Paul used this, or should we say God used this occasion to proclaim the gospel in ways no one expected. How can we do that as well?

“Lord, give me grace to be faithful and Christ like when faced with opposition or attack. AMEN”

Acts 21:1-26

 Acts 21:1-26 

One of the most challenging task of a disciple is to find how to fit into the native culture while being faithful to Christ. We face two extreme possibilities either of which is detrimental. The first is to compromise our faith in order to fit into the culture and the second is to needlessly be hostile to our culture and thereby eliminate our influence. Between these two extremes there is for the disciple a space of both conformity and uniqueness, of being part of the culture and being counter cultural. That space is difficult to find regarding spiritual maturity, humility and wisdom.

After Paul returned to Jerusalem and reports on the last missionary tour he and the church leaders develop a plan to demonstrate cultural conformity with faithful integrity. To demonstrate that Paul is not opposing the Mosaic ethical law and Jewish culture he will participate in the vows of four men. This was no effort to secure salvation by works of the law, which Paul would have rejected. There was however a specifically Jewish expression of faith. This ritual would not make these men righteous but neither would it compromise their faith.

When we become and live as disciples we do so in the context of our culture. Those cultural expressions need not be completely and universally rejected because we are disciples. Rather each thought, motive, expression, or practice must be filtered through the faith and commitment we have in Christ.  Based on that we accept or reject, use our discard, that part of culture. If we keep the dietary law of the Old Testament because we imagine it grants or earn salvation we are rejecting the work of Christ. Should we choose a strict diet because it is healthy and it fits into our cultural context that’s acceptable. From dress to tech, from diet to drink our over arching conscious is to be a disciple, a friend, follower, student and lover of Christ. Understanding where my culture and my freedom end in the application of my faith requires maturity and wisdom is demanding. But that is what we would expect if God desires lovers and not robots.

“Lord, help me take every moment of my life and use it to Your glory. AMEN”

Acts 20:17–38

 Acts 20:17–38 

In Paul’s farewell address to the Ephesian elders, we have a treasure trove of practical ministry teaching and examples. It is a less theological talk and more of a reminder of how the ministry is to be done. Paul also includes some dire warnings. There are three quick pictures of practical ministry toward which we will offer a glance. This is not a complete study of Paul’s approach to ministry but only the beginning point.

In verse 20 Paul mentions that he taught publicly and from house to house. In-home teaching is all but lost in many churches. There are some ministers who have never seen the inside of a member’s house except for those of their personal friends. We have emphasized the public gathering side of church life to the exclusion of being in and teaching in homes. There is a depth that can happen in homes that will never be replicated in a public worship setting.

The great heartbreak of this passage is not the Holy Spirit warning about Paul’s upcoming hardship. Rather the coming of savage wolves. These wolves will come from both within and without. Of these two dangers, the first is the more destructive. Often the two attacks are in one person; beware the ready-made leader who shows up and is ready to start leading. The main job of the elders of the church is to shepherd. Shepherding is a difficult task. Less than the best men will fail, and even the best men face a very painful and difficult task. Ephesus was the center of a long-standing teaching point for Paul, and this church had an effect on the whole of Asia. In the letters to the churches in Revelation, we see how these churches have been compromised, with some nearly being lost to the influence of false teachers.

Finally, Paul describes his own compensation plan for ministry. Paul worked a secular job to pay for the upkeep of his team and himself. He described it as working “hard” in verse 35. The word ‘hard’ is from two words: the first is ‘exhausting labor and the second is ‘depleted. Currently pastors have a reputation or stereotype of being lazy and not working hard. That is at times false and unfair, but at times it is an accurate description. But that would never apply to Paul and almost never, by the way, to a bi-vocational minister like Paul. The dance of ministerial compensation is the most intricate and complicated of all the dances.

“Lord, help me lead or follow faithfully.  Protect your church from those who would do her harm. AMEN.

Acts 20:1-16

 Acts 20:1-16

After the riot at Ephesus, Paul undertakes a preaching tour in Macedonia and Greece. Word of the chaos of Ephesus would have spread, and Paul is going to travel about and reassure the church with the facts of the Gospel and the truth about the riot. To show them that they too can be faithful when there is persecution. Luke lists himself with Paul in the first person using “us” and “we” along with several other members of the teaching team. Paul finally begins his trip to Jerusalem but spends a week in Troas. There he stays till Sunday, apparently wanting to stay till the church would gather “to break bread.”. The central purpose of the church's gathering was the breaking of bread. Paul’s sermon was incidental and was afforded by the coincidence that he was there.

There are a few details here that would make application in our lives. The gathering likely occurred toward evening after the day's work; note lamps lighted that place. Note also that the teaching preceded the breaking of bread. The meaning and impetus of the breaking of bread would be emphasized in the teaching. Too often when the Lord’s Supper is served, a “short devotional” of such poor quality and insipid meaninglessness as to be useless precedes it. Paul’s long teaching was not the norm, but with the morning departure, he felt compelled to cover as much material as possible. This was no long monologue but likely involved questions, answers, discussions, and application. In all likelihood, at the gathering there would have been a common meal in addition to, as part of, the Lord’s Supper.

We rarely have the opportunity to see a picture of the gatherings of the primitive churches’ worship. And it looks nothing like the worship in the modern church. The emphasis on deep teaching, community, fellowship, and the Lord’s Supper has been replaced with the banality of lights, music, and a pep talk. The tangible reality of the sacrifice of Jesus is either absent or trivialized. At Troas they had one dead boy; now we often have whole congregations that are dead.

“Lord, give me a passion to worship You in the body of the church and in Your body and blood of communion. AMEN”

Acts 19:23-41

 Acts 19:23-41

The near riot in Ephesus is a unique and fascinating event in the Acts history. A thorough study of this passage would fill a book, but there is one phrase that ought to grab our attention. In Acts 19:31 we read, “some of the Asiarchs who were his friends…” Who or what were these Asiarchs? We have no comparable role in our society. There were 10 of these leaders from the major cities of Asia Minor; they were selected locally but had to be sanctioned by Rome. They were responsible for organizing and producing the annual games in May. In this way, they were similar to a college football bowl game committee. They were also responsible for the performances at the theater. In this way, they were like a board of directors for a Broadway theater. They also had oversight for the entertainment and distractions of the region. Here they are not unlike the executives of our multimedia conglomerates. They actively led or had oversight for the religious rituals associated with the games, the theater, and the worship of the Emperor. In this way they were kind of like the priests of a pagan cult. They did all of this at their own expense. Here they are a near equivalent to a modern, wealthy, and generous philanthropist.

Some of these men are described as “Friends of Paul.”. We can safely assume these were not “casual acquaintance” kind of friends but were rather close friends, and they knew Paul fairly well. There is no evidence that the disciples sent word to the Asiarch, who in turn sent word to Paul that he should not go to the theater. More likely is that when the Asiarchs saw what was happening in “their theater,” they knew Paul well enough to know he would want to come and address the crowd. These men were not casual acquaintances of Paul; rather, they knew him so well they could predict his behavior. And they cared for him so much they wanted to protect him. These men were pagans, but they knew Paul well and cared for him deeply.

One of the greatest failures of the church today is we gather disciples into Christian ghettos, areas of isolation from the world around us. We have encouraged our people to serve on our committees, our boards, and our teams to the exclusion of serving in and with our lost friends and neighbors. We would imagine that serving on the VBS committee would be superior to service at the YMCA or public library. We run from contact with the world, and therefore we have no impact on the world. If our congregation or we were in a crisis situation, would the sinners and non-Christians we know come to our aid? If our church was on the verge of closing, would our community say, “”How can we help?” or “Good riddance”? I think we know the answer. Here is a better question, a more proactive question: How did Paul become friends with the Asiarchs, and how can I reproduce that in my life?”

“Lord, help me to infiltrate my community so I can be known to them and make Christ known. AMEN”

Acts 19:1-22

 Acts 19:1-22

Paul’s stay in Ephesus was perhaps the most dynamic ministry in the history of the church. For just over two years Paul and his team led the church in a time of remarkable growth and regional influence. What was happening was so dynamic that Jewish exorcist tried to get in on the action. The ministry was so powerful that even demonic gossip was spreading about Paul and the ministry. Those coming out of the darkness of the demonic were destroying their links to their past in a bonfire. In every way, in every direction this church was growing and becoming more influential.

How does Paul prompted, by the Spirit, respond to this amazing ministry? He plans to leave and he breaks up and disperses the leadership team. In verse 22 Paul discloses that he is going to go to Jerusalem with a long-term plan of going to Rome. He sends two team members about 250 miles away to Macedonia and keeps two to travel with him as he leaves Ephesus. At the apex of success, influence and effectiveness Paul essentially pulls the plug on the key leadership of the church in Ephesus. Why is he doing this? Why not stay and grow a bigger and more powerful mega church?

No doubt there were many reasons working in combination in this decision. Perhaps it was to prevent the church at Ephesus from becoming dependent on a clergy class of experts. As long as Paul and his team was available other leaders who could serve might not exercise their gifts and their role in ministry. Also Paul was interested in building the kingdom not his own little fiefdom. There were other churches that needed help and he felt their need was as valuable as that of the Ephesian church. In his letter to the church Paul emphasizes that the purpose of leaders is to “coach up” the individual Christians to do the works of service.  The leaders should not to do the work for the church. (See Ephesians 4:11-13)  So in the midst of a great ministry Paul pulls apart the leadership team and re-deploys them.

Because things are bad there’s no reason we must move on and because things are good that is no reason for us to stay put. The reason for moving or staying is what is best for the kingdom and for the believers.

“Lord, help me always be motivated by the good of the Kingdom, not my own. AMEN”

Acts 18:1-28

 Acts 18:18-28

There is here an easily overlooked moment that expresses a truly beautiful encounter. At the synagogue in Ephesus, the remarkable Apollos had come to teach. He was Jewish but named after the god Apollo and was from the premier intellectual city south of the Mediterranean. Perhaps a convert to Judaism, or perhaps his parents converted after he was born. He was raised Jewish. He was himself a scholar; the word “eloquent” is indicative of a well-educated man, and he was a lawyer. After his teaching he is taken aside by the couple Priscilla and Aquila and taught a more complete understanding of the gospel. There is here a powerful picture of personal grace.

Priscilla and Aquila take him aside, likely to their home, perhaps to a meal, or as their houseguest, to teach him. There’s no public embarrassment or one-upmanship of knowledge, but a tender attention and protection of his reputation and standing. They are practicing the valuable principle of praise in public and correction in private. There is not a battle of credentials, or name-dropping, or ego. They were more interested in the message than in themselves.

We also need notice the humble spirit of Apollos. He was clearly from the upper classes, a white-collar intellectual from one of the prestigious communities of the world. Likely he was wealthy since it appears that he is self-financed on this trip. But he is willing to listen and be taught by this couple. Interestingly, Priscilla is named first, indicating she was likely the primary teacher or intellectual of the couple. Aquila was from Pontus, a region noted for a sort of perpetual dark age. They were recently expelled from Rome by the emperor’s decree; they were, in effect, recent refugees. They were very much blue-collar laborers who made tents for a living. You would have a hard press (apart from a slave couple) to find a more, by the world standards, humble couple. But because of the combination of their gracious way and Apollos’ humble willingness, this excellent ministry is greatly blessed, and the gospel is advanced. How unlike the pompous ‘know-it-alls’ that infect so much of the church today.

"Grant me the force, oh Lord, to be gracious both as a teacher and student. AMEN"