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"

Acts 18:1-17

 Acts 18:1-17

We have a picture in our minds of Paul the great missionary crisscrossing Palestine, Asia Minor, and southern Europe with his hair on fire for the gospel, ministering without hesitation or encumbrances. Often that picture keeps us on the sideline of ministry. We feel like we lack the bold swagger of Paul and can’t get in the game. The problem is that the picture is false.

After arriving in Corinth, Sin City of the first century, Paul begins one of his most prolific and largest churches, which was also the most troubled and dysfunctional. As the church grew, opposition began to develop. This is always the case! Peaceful churches and ministries are almost always stagnant and without evangelistic disciple-making effect. We see something important and easy to overlook in verse 9. In the midst of this growing ministry, the Lord appears to Paul and says, “…do not be afraid any longer.”. (NASB) Literally translated Jesus says in a bit of a rebuke to Paul, “Stop being afraid “. The grammar is clear: Paul was afraid already, so much so that it was shaping his ministry. The contrast and grammar of the next phrase indicates that Paul had begun to curtail his preaching because he was afraid of what might happen. Paul had good reason to be afraid. Looking back over the last several chapters, we see Paul beaten, stoned, abused, and nearly killed. There was a recognizable pattern that had so far ended badly physically for Paul, and he was afraid history would repeat itself.

Faced with fear, what can we do? We can try to say that we are always going to be protected. But that is not what the Lord said to Paul. Ultimately Paul was killed for his faith. There was in Corinth a season of protection, but that was not a lifelong promise of continued peaceful ministry. Instead we should take the advice of one Christian who said, “I desire to have a faith that causes a fear of God so rich that I will never fear any man or circumstance.” We will have fluctuations of fear and faith, but we are to grow in the one that can cause fear of God and not a fear of man so that our moments of earthly fear become more and more rare.