Category: Acts (Page 2 of 6)

I’ve found plenty to read recently about suffering as a Christian—not so much about miraculous deliverance.  Got to admit, though, the Bible is full of God’s people in pain.  But, God protects his people too.  Take this incident in Paul’s life . . .

Remember: hostile Jews had grabbed Paul in the temple and would have killed him had the Roman military not intervened.  Before soldiers dragged him into the fortress, Paul was given opportunity to address the crowd.  When he mentioned being sent to the Gentiles, the mob exploded again . . .

“As they were shouting and throwing off their cloaks and flinging dust into the air, the 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” (Acts 22:23,24).

Why had the Jews rioted against Paul?  This the tribune must determine.  He’ll use torture to interrogate him.  (Both NIV and NRSV imply flogging and questioning were separate events.  Rather, the Greek says “examine with lashes”.  In other words, the tribune intended to beat the truth out of the prisoner).

Beating was not new to Paul:  five times by Jews and three by Romans. But flogging would be far worse.  A soldier would lash his stripped back with a whip of thongs studded with pieces of bone or metal secured to a wooden handle. Tied to a pillar, his back stretched and arms secured, Paul couldn’t protect himself at all.  Flogging like this usually caused permanent physical damage, even death.

But God wanted Paul in Rome.  Not just in the city, but inside Caesar’s elite imperial guard (Philippians 1:12,13).  He couldn’t have Paul maimed or killed in Jerusalem.  So, even though author Luke doesn’t mention it, God had preordained Paul be born a Roman citizen.

“As 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?’ When 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.’ The commander went to Paul and asked, ‘Tell me, are you a Roman citizen?’ ‘Yes, I am,’ he answered. Then the commander said, ‘I had to pay a big price for my citizenship.’ ‘But I was born a citizen,’ Paul replied. Those 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” (Acts 22:25-29).

As soldiers stretched Paul’s arms and tied them with thongs, he asked the centurion overseeing the torture.  “Is it legal for you to flog a Roman citizen who hasn’t even been found guilty?”  Under Roman law, citizens could be flogged who were convicted of a crime, but not before conviction.

The centurion takes Paul’s question to the commander, who nervously asks Paul, “ . . . are you a Roman citizen?”  Paul answers, “ . . . I am”.  The commander admits he had to pay a large sum for his citizenship, maybe a bribe to administrators or a flat-out cash purchase from the government.  In any case, Paul has accomplished what he wanted.  Both men now know that Paul is at least a social-legal equal to the tribune.  And he can’t be flogged.  The soldiers back off.

“The 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” (Acts 22:30).

The Roman commander still wants to learn why Paul was accused by the Jews.  Next day he orders the Jewish court to interrogate him.  Paul will now stand before the Sanhedrin, Israel’s Supreme Council.

* * *

Five decades earlier, Paul had been born in Tarsus (today’s Turkey), a large trading center on the Mediterranean coast.  How his Jewish father gained Roman citizenship isn’t known.  Perhaps success in business earned him that standing.  It was a stature to be prized:  it entitled him to Roman rights and privileges throughout the empire, especially the right to a fair trial and humane treatment. As children of immigrants gain citizenship by birth in the U.S., so Paul gained Roman citizenship by birth to a Roman citizen father.  To Paul, a zealous Jew sent to Jerusalem to study the Mosaic law with Pharisees, it probably meant little.  Until now.

Was it a “lucky break” that Paul could escape flogging?  To the contrary, the psalmist writes, “The LORD has established his throne in the heavens, and his kingdom rules over all”.  Put that together with David’s words in Psalm 139:13, “For it was you who formed my inward parts; you knit me together in my mother’s womb”, and you’ve got a God who is intimately involved in our births.  Not only when but where and to whom.  There are no “lucky breaks”, only a Sovereign God who rules all.

Paul’s rescue from flogging is hardly the kind of miracle that draws curious crowds to revivals.  But Paul’s birthright, which saved him  50 years later, is no less an act of God than if an angel snatched the whip from the soldier’s hand.

God intervenes in our lives (even before our lives) to protect us.  No, it doesn’t mean we’re spared suffering.  But there are times when God says to our pain, “That’s enough.  Go no farther.”

My conversion to Christ was pretty tame.  Hand raised.  Walk to the front with a dozen others.  Prayed over.  Pretty tame, even for a ten-year-old.

Paul’s conversion was anything but–as he soon will tell us.

But, first,  remember he’d been in the temple completing a purification rite with four other Jews.  Rumors were flying:  he rejected Moses, banned circumcision, forsook customs.  Asian Jews spotted him.  Immediately, they grabbed him, shouting for others to help.  The crowd became a mob madly trying to kill him.  Roman soldiers showed up, pulling him from the mob, dragging him up to their fortress.  At the top of the stairway, Paul asks to address the crowd at the bottom.  The tribune assents.   Paul makes his defense:  it’s his conversion story.

I THOUGHT I WAS RIGHT

“’Brothers and fathers, listen now to my defense.’ When they heard him speak to them in Aramaic, they became very quiet. Then Paul said: ‘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. I persecuted the followers of the Way to their death, arresting both men and women and throwing them into prison, as 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’” (Acts 22:1-5).

Paul asks the Jews to hear his defense.  They fall silent when Paul speaks their native language.  He tells how he was raised in Jerusalem, thoroughly trained under Rabbi Gamaliel (a Pharisee doctor of the law and recognized leader of the Sanhedrin), and so fervent for God he had “followers of the Way” imprisoned.  He had even been authorized by the Council to arrest “these people” in Syria and bring them back to Jerusalem for punishment.  He thought he was right.

So did I:  raised in a Christian home, regularly attended church, basically obeyed my parents, believed in God, even believed in Jesus.  But I never “received” him, never said “yes” to his “Follow me.”  I thought I was okay.

THE LORD JESUS APPEARED TO ME

 “’About noon as I came near Damascus, suddenly a bright light from heaven flashed around me. I fell to the ground and heard a voice say to me, ‘Saul! Saul! Why do you persecute me?’ ‘Who are you, Lord?’ I asked. ‘I am Jesus of Nazareth, whom you are persecuting,’ he replied. My companions saw the light, but they did not hear the voice of him who was speaking to me. ‘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.’ My companions led me by the hand into Damascus, because the brilliance of the light had blinded me.  “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.  He stood beside me and said, ‘Brother Saul, receive your sight!’ And at that very moment I was able to see him. 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.  You will be his witness to all men of what you have seen and heard.  And now what are you waiting for? Get up, be baptized and wash your sins away, calling on his name’ “ (Acts 22:6-16).

It was near Damascus, Syria, about noon, on the way to arrest “followers of the Way”, when “suddenly a bright light from heaven flashed (periasypapto—lightning-like)”. It knocked him to the ground.  A voice called his name and asked, “Why do you persecute me?”  Paul, trembling, asked who was asking.  The answer was astounding: “I am Jesus of Nazareth”.  Crucified Jesus of Nazareth.  Alive. 

Humbled, fearful Paul asked what he should do.  Jesus told him to get up and go into Damascus.  “There you will be told all you have been assigned to do.”

Paul was blinded. The proud persecutor had to be led by the hand like a child into the city.  His fellow persecutors were left in the dark:  they saw the light but heard no voice.

Paul tells how, in the city, a devout and respected man named Ananias visited him.  He commanded Paul (still called Saul) to receive his sight.  “At that very moment I was able to see him.”  Ananias then explained Paul had been chosen to see and hear “the Righteous One” and to be his witness to all.  So: “Get up, be baptized and wash your sins away, calling on his name.”

The preacher invited whoever wanted to receive Jesus to raise their hand,  An urging rose in me.  Not because of the speaker; nothing special about him.  The invitation was the same one I’d heard dozens of times before.   And I knew what would come next:  “Stand up and come to the front for prayer”.  I was a shy kid.  Standing up among a few hundred Sunday school students and adults was, well, terrifying.  But now that didn’t matter.   My heart was compelling me.  Looking back, I believe Jesus was calling.  No blinding light.  No knock to the ground.  Just a pull–by Jesus.

THE LORD SENT ME TO THE GENTILES

“When I returned to Jerusalem and was praying at the temple, I fell into a trance and saw the Lord speaking. ‘Quick!’ he said to me. ‘Leave Jerusalem immediately, because they will not accept your testimony about me.’  ‘Lord,’ I replied, ‘these men know that I went from one synagogue to another to imprison and beat those who believe in you.  And 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.’  Then the Lord said to me, ‘Go; I will send you far away to the Gentiles’.  The 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!'” (Acts 22:17-22).

Paul returns to Jerusalem.  He goes to the temple to pray. There he falls into a trance–(Greek, ekstasia) in which he sees the Lord speaking:  “Quick!  Leave Jerusalem immediately because they will not accept your testimony about me.”  He argues that the Jews’ knowledge of his zealous past persecution will only make his testimony now more credible.  But the Lord said again:  “Go; I will send you far away to the Gentiles.”  “Gentiles”.  The spark re-ignites the riot.  The mob shouts, “Get rid of him!” the mob shouts.  He doesn’t deserve to live!”

Paul’s defense is over.  The Roman tribune orders him brought inside.  What now would happen to his mission to the Gentiles?

I paced our apartment’s kitchen.  I hated my sales job, wasn’t any good at it, didn’t want to go.  For three years I’d bounced from job to job.  I felt trapped.  Suddenly, I felt an urging to study to become a pastor.  It was the same compulsion I felt to raise my hand ten years earlier.  I came to believe the Lord had trapped me, until my only escape was “yes” to a mission.

* * *

Paul’s defense/conversion story raises a probing question:  If I was arrested for spreading the gospel to Muslims, say, what would my defense be?  Hire a lawyer?  Plead ignorance?  Blame my church?  Or, would I tell how Jesus came into my life and changed me and wants me to spread his good news to everyone?

In other words, would Jesus be so real in my life that I “blamed” him?

Paul did it.  He took James’ advice (Acts 21:23,24).  Went to the temple.  Entered into the rite of purification with four Jewish believers.  Paid for their head-shaving. Hoping this would quiet Jewish rumors that he was anti-Moses.  Hoping this might make peace between Jew and Gentile believers.

It didn’t work . . .

“When the seven days were almost completed, the Jews from Asia, who had seen him in the temple, stirred up the whole crowd. They seized him, shouting, ‘Fellow Israelites, help! This is the man who is teaching everyone everywhere against our people, our law, and this place; more than that, he has actually brought Greeks into the temple and has defiled this holy place.’ For they had previously seen Trophimus the Ephesian with him in the city, and they supposed that Paul had brought him into the temple” (Acts 21:27-29).

Purification rite day seven.  End in sight.  Suddenly, behind him, Paul hears shouting in the temple. “Men of Israel! Help! This is the man who teaches against our people and tells everybody to disobey the Jewish laws. He speaks against the Temple — and he even defiles it by bringing Gentiles in!” Paul turned to reply.  But they were on him before he could speak.  He tried to pull away, but the angry crowd was growing.  Nowhere to go.

Even as he was attacked, Paul understood.  Earlier, they’d seen Trophimus the Gentile Ephesian with him and assumed Paul had brought him into the inner Court of Israel.  Death to the man who allows Gentiles into Israel’s court.  Jewish purity must be upheld.  Their survival as a people depended on it.

“Then all the city was aroused, and the people rushed together. They seized Paul and dragged him out of the temple, and immediately the doors were shut” (Acts 21:30).

News spreads like wildfire across the city.  More Jews join the fray.  Paul tries to argue back; but the crowd’s noise has become a roar.  Blows to his rib cage knock the breath from him.  He loses his footing.  They grab his clothes and drag him out of the temple.  Behind him he vaguely hears the temple doors slam shut.  He’s dragged further, pummeled more.  A warning thought crosses his mind:  they can legally kill him for these charges.  He’s helpless.  The mob surges like a violent river at flood stage, drowning him in its madness.

“While they were trying to kill him, word came to the tribune of the cohort that all Jerusalem was in an uproar. Immediately he took soldiers and centurions and ran down to them. When they saw the tribune and the soldiers, they stopped beating Paul. Then the tribune came, arrested him, and ordered him to be bound with two chains; he inquired who he was and what he had done. Some in the crowd shouted one thing, some another; and as he could not learn the facts because of the uproar, he ordered him to be brought into the barracks. When Paul came to the steps, the violence of the mob was so great that he had to be carried by the soldiers. The crowd that followed kept shouting, ‘Away with him!’” (Acts 21:31-36).

Next to the temple stood the Antonia fortress, headquarters of the Roman garrison in Jerusalem.  The Roman tribune, charged with keeping peace, receives word: the whole city is in chaos.  Quickly, he calls his soldiers and centurions.  They follow him, running to the temple.  Suddenly, Paul feels the mob back off.  He hears what must be the Roman tribune arrest him, chain him.  “Who is this man?” he demands.  “And what has he done?”  This sets the crowd shouting–a rush of senseless-sounding charges.  Paul hears the tribune groan, exasperated.  Relief and anxiety fill him as he hears the tribune order his men to carry Paul into the fortress.  Breathless and bruised, he welcomes the rescue.  The voices of the crowd ring in his ears:  “Away with him!”

“Then as Paul was about to be led into the barracks, he said to the commander, ‘May I speak to you?’ He replied, ‘Can you speak Greek? ‘Are you not the Egyptian who some time ago stirred up a rebellion and led the four thousand assassins out into the wilderness?’ But Paul said, ‘I am a Jew from Tarsus, in Cilicia, a citizen of no mean city; and I implore you, permit me to speak to the people.’ So when he had given him permission, Paul stood on the stairs and motioned with his hand to the people. And when there was a great silence, he spoke to them in the Hebrew language, saying . . . “ (Acts 21:37-40).

At the top of the fortress’ stairs, just as Paul is to be dragged inside, he asks to speak to the commander.  The tribune supposes Paul an Egyptian, who three years earlier had appeared as a prophet in Jerusalem.  He had attracted a large band of followers to the Mount of Olives, told them to wait until at his command the city walls would fall, and they should then overtake the Roman garrison and control of the city.  But Procurator Felix sent troops who killed some, took others prisoner, and dispersed the rest.

Paul, still panting from the attack, explains, “I’m a Jew, a citizen of the prominent city of Tarsus.  Please let me speak to the people.”

The tribune relents.  Paul gathers his breath, stands at the stairway top and motions with his hand to quiet the crowd.  When they’re silent, he begins, in Hebrew.

* * *

Paul will spend the next three-plus years in prison awaiting trials and will ultimately be shipped to Rome to stand trial before Caesar.

Why does God allow this?

In Lamentations,  Jews are grieving over their exile from Jerusalem.  Pagan armies have destroyed the city and ravished the temple.  Through it all,they affirm God’s sovereignty . . .

“Is it not from the mouth of the Most High that both calamities and good things come?” (Lamentations 3:38).

God didn’t only allow Jerusalem’s destruction, he sent it.  God didn’t only allow Paul’s arrest, he sent it.

We can’t blame James for bad advice, or Paul for taking it in a futile attempt to appease hostile Jews.  ” . . . both calamities and good things” come from the Most High.

But, why this calamity?  Almost five years later, from Roman house arrest, Paul will explain in writing to the Philippian church . . .

“Now I want you to know, brothers, that what has happened to me has really served to advance the gospel. As a result, it has become clear throughout the whole palace guard and to everyone else that I am in chains for Christ. Because of my chains, most of the brothers in the Lord have been encouraged to speak the word of God more courageously and fearlessly” (Philippians 1:12-14).

God wanted Paul in Rome.  God wanted Caesar’s elite troops in Rome to hear about Christ.  God wanted the gospel to reach into Caesar’s very household.  God wanted the brothers there to be encouraged to speak God’s word more courageously and fearlessly. So he had James advise the purification rite and Paul to agree.  He had Paul arrested in the temple.  He had Paul imprisoned, tried and finally shipped as a prisoner to Rome.

Paul planned to go to Rome after Jerusalem.  God planned for Paul to go.   God’s way won.

“In his heart a man plans his course, but the LORD determines his steps” (Proverbs 16:9).

In this case, the Lord answered our “why?” question.  He doesn’t always.   Sometimes the Host High sends calamities without explanation, and gives no reason.  What then?

Read Paul.

And believe the Most High.

Paul’s calamity gives us ammunition for the  fight of faith in our calamity.

From some Bible texts lessons fairly leap off the page.  Others are an enigma, leaving us wondering why they’re in the Bible at all.  Acts 21:17-26 is like the latter.

“When we arrived in Jerusalem, the brothers welcomed us warmly. The next day Paul went with us to visit James; and all the elders were present. After greeting them, he related one by one the things that God had done among the Gentiles through his ministry. When they heard it, they praised God . . .  “ (21:17-20a).

Paul is relieved to reach Mnason’s house.  It isn’t just the warm reception.  He and his band of about 12 men are carrying the Gentile offering for the poor Jerusalem church.  Besides, he’s looking forward to telling James and the elders what God has done through him.  The next day in a large room in James’ house he does, in great detail, city by city, five years’ worth.  The longer Paul testifies, the louder grows the elders’ praise to God.

But now the atmosphere changes.  Praises die out.  The room falls silent.  Facial expressions turn stern.

“Then they said to him, ‘You see, brother, how many thousands of believers there are among the Jews, and they are all zealous for the law. They have been told about you that you teach all the Jews living among the Gentiles to forsake Moses, and that you tell them not to circumcise their children or observe the customs. What then is to be done? They will certainly hear that you have come’” (21:20b-22).

“Now, Paul,” James begins.  He’s near enough to touch Paul, but speaks loudly for all to hear.   “Jewish believers in Christ Jesus number in the thousands.  And they are all eager to keep the law.”

He hesitates, searching for the right words.  “It’s rumored that you teach the Jews living among Gentiles to forsake Moses’ teaching, to not circumcise their children, to not practice Jewish customs.  They’re suspicious of you, Paul.  So what should we do?  It won’t be long, and they’ll know you’re here.”

Paul has preached, “Now it is evident that no one is justified before God by the law, for ‘The one who is righteous will live by faith’” (Galatians 3:11).  But he manifestly hasn’t taught what the Jews rumored.  Suddenly, Paul feels trapped. But James’ question isn’t really seeking an answer.  He already has one.

 “So do what we tell you. We have four men who are under a vow. Join these men, go through the rite of purification with them, and pay for the shaving of their heads. Thus all will know that there is nothing in what they have been told about you, but that you yourself observe and guard the law.  But as for the Gentiles who have become believers, we have sent a letter with our judgment that they should abstain from what has been sacrificed to idols and from blood and from what is strangled and from fornication” (21:23-25).

“Do this, Paul.  Four poor Jews are under a dedication vow.  Join them.  Undergo the purification rite with them.  Pay for their head-shaving.  Then everybody will know that ‘you are living in obedience to the law’.  As for converted Gentiles, we accept them as long as they meet the conditions outlined in our letter.”

“Then Paul took the men, and the next day, having purified himself, he entered the temple with them, making public the completion of the days of purification when the sacrifice would be made for each of them” (21:26).

Paul complied.

* * *

This text raises three questions.  One, what is “the vow”, this “rite of purification”?  Two, did Paul, by participating, play the hypocrite?  And, three, what in the world has this to do with us?

It’s generally thought that the vow was the “Nazarite Vow”.  It was taken by men or women who voluntarily wanted to dedicate themselves to God.  It usually lasted for thirty days, during which time he/she was not to drink any fermented drink, nor drink grape juice or eat grapes or raisins, was not to cut his/her hair for the length of the vow, and was not to go near a dead body.  At vow’s end, he/she was to cut his/her hair and present it at the Jerusalem temple, burning the hair as part of animal and grain sacrifices (Numbers 6:1-21).

Sounds like a Jewish custom to declare devotion to God, sort of a formal way of presenting one’s body as a living sacrifice (Romans 12:1,2).  But did the animal sacrifice imply an offering for sin? (Numbers 6:21 specifies “a lamb for a sin offering”. If so, Paul here was a hypocrite.  If not, he was simply trying to make peace, trying to win those under law by becoming like them (1 Corinthians 9:20).

John Stott (Anglican leader of the worldwide evangelical movement) comments on James whose solution this was: “James . . . had a sweet and generous spirit, he has a conciliatory spirit, the solution that he’s advocating is a concession in the area of practice only.”  But James Montgomery Boice (author of the Cambridge Declaration on the Inerrancy of Scripture and founder of the Alliance of Confessing Evangelicals) writes: “This, what Paul did here, was hypocrisy. It was compromise. He was going to offer a sacrifice? In front of the very priests who had killed, who had crucified Jesus? It is a turning of his back on the sufficiency of Christ.”  Many commentators, however, suggest we don’t have enough knowledge about the situation to judge.  Many commentators claim we simply aren’t given enough evidence to decide.

Now:  what has this to do with us?  I think Luke intends us to understand Paul did all he could to forestall a riot by the Jews (it happened anyway–Acts 21:27 and following).  So, one lesson for us is our best peace-making intentions don’t always produce peace.  A second lesson for us is the Christian life presents us with tough choices.  Everything isn’t always black-and-white.

Take divorce, for instance.  You, dear wife, made a vow before God.  But your husband has been verbally abusive and having sexual relationships with other women for years.  Instead of improving, he’s getting worse.  Should you hold to your vow, despite his vow-breaking, and trust the Lord to take care of you?  Or should you break a marriage covenant he’s already broken?

The best we can do in some situations is to find applicable principles in God’s Word, pray, trust the Holy Spirit to guide us—then, without a clear biblical text and a definitive word from the Spirit, decide. 

“If any of you lacks wisdom, he should ask God,
who gives generously to all without finding fault,
and it will be given to him” (James 1:5).

Our story continues–the last leg of Paul’s journey from Miletus to Jerusalem . . .

“When we had parted from them and set sail, we came by a straight course to Cos, and the next day to Rhodes, and from there to Patara. When we found a ship bound for Phoenicia, we went on board and set sail. We came in sight of Cyprus; and leaving it on our left, we sailed to Syria and landed at Tyre, because the ship was to unload its cargo there” (Acts 21:1-3).

The ship plowed through the Aegean. Miletus’ harbor and the Ephesian elders  were behind.  Paul nursed warm memories–memories mingled with sadness of the final farewell.  He turned his thoughts to Jerusalem.  This last leg of the journey would brimg him home.  “To what?” he wondered.

Favorable winds blew the coastal-trader to Cos in a day, Rhodes the nex day, then Patara.  Paul and company would need a larger ship for the eastern Mediterranean.  Patara’s fine harbor had them.  They scouted the choices, found one bound for Phoenicia, Syria’s province, and boarded.  The trader would take them 400 miles. One day, Cyprus, the island Paul had preached through on his first journey, appeared on the left.  Then, over the eastern Mediterranean’s favorable seas, Tyre rose on the horizon.  There, the ship would unload its cargo, Paul and company included.  Jerusalem awaited 300 miles to the south.  Damascus stood 100 miles to the east.

“We looked up the disciples and stayed there for seven days. Through the Spirit they told Paul not to go on to Jerusalem. When our days there were ended, we left and proceeded on our journey; and all of them, with wives and children, escorted us outside the city. There we knelt down on the beach and prayed and said farewell to one another. Then we went on board the ship, and they returned home” (Acts 21:4-6).

A church had been planted in Tyre–Jews dispersed from the persecution that rose with Stephen’s martyrdom (Acts 11:19).  Paul and company searched for them.  They stayed with the disciples a whole week while their ship was unloaded and readied to sail.   The familiar warning came again. Paul had told the Ephesian elders ” . . . the Holy Spirit testifies in every city saying that chains and tribulations await me” (Acts 20:22,23).  Now again, through the Tyre disciples the Spirit warns.  “Don’t go to Jerusalem!” the disciples urge.  But Paul is determined.  The same Spirit who warns of persecution  compels him to go to Jerusalem (Acts 20:21).  Reluctantly, they walk Paul to the beach.  There they pray and say goodbye.

“When we had finished the voyage from Tyre, we arrived at Ptolemais; and we greeted the believers and stayed with them for one day. The next day we left and came to Caesarea; and we went into the house of Philip the evangelist, one of the seven, and stayed with him. He had four unmarried daughters who had the gift of prophecy. While we were staying there for several days, a prophet named Agabus came down from Judea.  He came to us and took Paul’s belt, bound his own feet and hands with it, and said, ‘Thus says the Holy Spirit, “This is the way the Jews in Jerusalem will bind the man who owns this belt and will hand him over to the Gentiles.” When we heard this, we and the people there urged him not to go up to Jerusalem. Then Paul answered, ‘What are you doing, weeping and breaking my heart? For I am ready not only to be bound but even to die in Jerusalem for the name of the Lord Jesus.’ Since he would not be persuaded, we remained silent except to say, ‘The Lord’s will be done'” (Acts 21:7-14).

 Paul’s ship sails south 27 miles to Ptolemais–a fine harbor, a prosperous metropolis, and a Roman colony.  Evangelized at the same time as Tyre, it offers Paul and company Christian fellowship for a day.  The next day another 30 miles brings them to Caesarea in northern Israel.  The city is a Roman administrative center, the Roman capital of Judea Province,  and also a center for Christianity in its early years.  Philip lives there with his four unmarried daughters.  Philip had been one of the seven chosen to distribute food to Jerusalem widows (Acts 6:1-5), had preached powerfully in Samaria  (Acts 8:5-12), and had led the Ethiopian eunuch to faith in Christ on a desert road (Acts 8:25-36).

Several days later, another prophet, Agabus, arrives from Jerusalem.  Without a word, he grabs Paul’s long cloth belt, wraps it around his body and announces, “The Holy Spirit says the Jerusalem Jews will do this to the man who owns this belt and give him to the Gentiles.”  Agabus’ warning is so dramatic, everyone, including Paul’s companions, urge him not to go.  But Paul answers:  “Why are you crying and breaking my heart?  I’m ready to be bound.  I’m even ready to die in Jerusalem for the name of the Lord Jesus.”

They can’t change Paul’s mind, so finally they say nothing, only resignedly, “Let the Lord’s will be done.”

“After these days we got ready and started to go up to Jerusalem. Some of the disciples from Caesarea also came along and brought us to the house of Mnason of Cyprus, an early disciple, with whom we were to stay” (Acts 21:15,16).

So they get ready and start for Jerusalem.  Some of the Caesarea disciples come along and accompany Paul 64 miles to the home of Mnason of Cyprus, a man who came to Christ through Pentecost (Acts 2).  Mnason’s home will be their home during their days in Jerusalem.

So the stage is set.  Paul, the primary player, is in place.  He’s been warned, multiple times.  Still, he’s come, the Spirit testifying to prison and persecution waiting.  The image of bound Agabus lurking in his mind.  And, all the while, the Spirit drives him on.

* * *

Paul walking into hostile Jerusalem reminds me of missionaries today who  serve in gospel-hostile countries.  They know the dangers.  If found out, they could be expelled, or worse, arrested, imprisoned, abused.  Like Paul, they go because the Spirit compels them.  They go where the gospel is silent.  According to Joshua Project, 6900 of 16,500 people groups in the world remain unreached.  Countries most dangerous for Christians  include Afghanistan, Somalia, Pakistan, Iraq, Iran, India, Syria, Vietnam and over forty more.

So here I sit at my computer in the safety of my house, while good friends serve in a gospel-hostile country reaching people previously unreached.  Well, that’s their mission, right?  Wrong!   It’s my mission too. When the offering plate passes, whatever bit of cash I happen to have in my pocket is not enough.  When I pray for my health and my family, to forget to pray for them is to go AWOL on duty.  Paul  walked into danger for the gospel’s sake.  Many missionaries do, too.

They mustn’t go alone.

A travelogue is a ” movie, book, or illustrated lecture about the places visited and experiences encountered by a traveler.”  Here author Luke gives us a travelogue of the end of Paul’s third missionary journey.

ENCOURAGEMENT

“After the uproar [in Ephesus] had ceased, Paul sent for the disciples; and after encouraging them and saying farewell, he left for Macedonia.  When he had gone through those regions and had given the believers much encouragement, he came to Greece, where he stayed for three months. He was about to set sail for Syria when a plot was made against him by the Jews, and so he decided to return through Macedonia. He was accompanied by Sopater son of Pyrrhus from Beroea, by Aristarchus and Secundus from Thessalonica, by Gaius from Derbe, and by Timothy, as well as by Tychicus and Trophimus from Asia. They went ahead and were waiting for us in Troas; but we sailed from Philippi after the days of Unleavened Bread, and in five days we joined them in Troas, where we stayed for seven days” (Acts 20:1-6).

Inspiring, no?  Well . . . no.  Makes you wonder why author Luke wrote it.  Some ideas.  First, Luke was giving us a sense of Paul’s travels as his third missionary journey ends.  They took him westward to Macedonia and Greece.  Luke tells us three months in Macedonia, but says nothing about Greece time.  Commentators suppose a year.

Second, Luke is telling us Paul encouraged the believers to persevere in the faith.  Living as a Christian meant opposition could explode any minute, as it did at Ephesus.  The Greek is parakaleo—literally, “to call alongside”, often translated “to encourage/exhort”.  Paul calls the disciples and he “comes alongside” them to give them support and confidence and hope.  The apostle didn’t just plant churches, he pastored them.  Although each church had its own elders, Paul could never think of, pray for, or write to any of these churches without thinking of them as “his own”.

Third, Luke is telling us that Paul’s ministry was dangerous.  Here, as he’s about to sail for Syria, he learns of a Jewish plot against him.  To kill him?  To raise false charges against him to the Roman authorities?  Whatever, Paul saw it as a real threat and changed his plans.

Fourth, Luke is telling us Paul didn’t travel alone.  The men named are Gentiles.  Probably representatives of the churches taking their offering for the poor Jerusalem church.  The “we” and “us” indicate author Luke  rejoined the party at Philippi.

RESURRECTION

“On the first day of the week, when we met to break bread, Paul was holding a discussion with them; since he intended to leave the next day, he continued speaking until midnight. There were many lamps in the room upstairs where we were meeting. A young man named Eutychus, who was sitting in the window, began to sink off into a deep sleep while Paul talked still longer. Overcome by sleep, he fell to the ground three floors below and was picked up dead.  But Paul went down, and bending over him took him in his arms, and said, ‘Do not be alarmed, for his life is in him.’ Then Paul went upstairs, and after he had broken bread and eaten, he continued to converse with them until dawn; then he left. Meanwhile they had taken the boy away alive and were not a little comforted” (Acts 20:7-12).

This is the first clear evidence we have of Christians meeting on Sunday for worship.  Luke only notes they met “to break bread”; but almost certainly their worship contained more.  The central part  was Paul’s “discussion”.  Since he was leaving the next day, he had much to say.  The late hour, the darkness, and the smoky lamps were too much for young Eutychus (“young” suggests 8-12 years old).  The longer Paul talked the deeper the window-sitting Eutychus slept.  Until he fell out.  Three floors down.  He was“picked up dead”.  Paul “took him in his arms”, in a manner reminiscent of Elijah and Elisha, who both lay down on a dead child and were instrumental in raising both back to life (1 Kings 17:21; 2 Kings 4:34-37) and announced, ” . . . his life is in him”.

Luke gives us a bare-bones account.  Certainly Paul’s audience panicked.  Certainly they all rushed downstairs.  Certainly they grieved noisily according to Oriental custom.  Certainly there were ooohs and aaahs when Eutychus revived and stood.  Certainly the crowd was amazed.  But Paul performed no theatrics.  He had faith the Lord Jesus would raise the young boy and simply acted accordingly.

SAILING

“We went ahead to the ship and set sail for Assos, intending to take Paul on board there; for he had made this arrangement, intending to go by land himself. When he met us in Assos, we took him on board and went to Mitylene. We sailed from there, and on the following day we arrived opposite Chios. The next day we touched at Samos, and the day after that we came to Miletus. For Paul had decided to sail past Ephesus, so that he might not have to spend time in Asia; he was eager to be in Jerusalem, if possible, on the day of Pentecost” (Acts 20:13-16).

Paul had sent the others ahead by boat to Assos.  He walked the 20 miles and joined them there.  They sailed 44 miles to Mitylene, a chief city of the island of Lesbos and a resort for Roman aristocrats.

They set sail the next day and arrived at Kios—twelve miles from Smyrna and five from the mainland.  The following day they crossed over to Samos, which lay at the mouth of the Bay of Ephesus.  The city was known for its works of art and also for its manufacture of pottery made of smooth clay with a deep red color.

The next day they put in at Miletus.  It was a prosperous city with beautiful architecture and significant religiously.  The temple of Apollo stood nearby.

This island-hopping was necessary, because on the Aegean summer winds blew  during daylight hours.  Sailing ships could make no headway at night. Furthermore, narrow channels along Asia Minor’s west coast were dotted with small islands.  Night navigation was dangerous.

Again:  why did Luke include this itinerary?  Perhaps he’s giving his readers a taste of the travel challenges Paul endured to preach the gospel and encourage “his” believers.  Also Luke tells us why Paul by-passed Ephesus:  he was eager to be in Jerusalem for Pentecost.

* * *

In the movie, “Breathe”, Robin and his wife, Claire, are a young adventurous couple, until Robin is suddenly stricken with polio.  He’s paralyzed from neck down and dependent on a respirator.  But, with the help of skilled friends, Claire devises a respirator-carrying wheelchair.  Robin is freed from the hospital.  He’s back in the outside world.  But, after fifteen-plus years, the respirator has irritated his lungs.  He’ll drown in his own blood.  “It’s time,” he announces.  The movie ends sadly with Claire and their son saying goodbye to Robin, who has been euthanized by a doctor friend.  “Breathe” makes death a noble relief from suffering.  The Bible calls death an enemy to ultimately be destroyed.  When Christ resurrects the believing dead, death will be swallowed up in victory.  I understand raised-from-the-dead Eutychus to be a foretaste.

And in a text that started with Paul encouraging believers, Eutychus alive and well is great encouragement for us all!

According to a 2014 study by the Pew Research Center, 70.6% of adult Americans identified themselves as Christians.  According to another poll, 42% claim to be born again or evangelical Christians.  While still another claims 22% born again/evangelical.  (According to the National Association of Evangelicals, evangelical Christians “take the Bible seriously and believe in Jesus Christ as Savior and Lord.”)

Which study is right?

This isn’t about statistics or “brands”, though.  It’s about whether these self-identified Christians are really Christians.  And, if I am and you are. 

We are walking our way through the Book of Acts, pausing to study Paul’s letters at the point he wrote them.  Having finished the Corinthian correspondence, let’s briefly pick up Luke’s account in Acts 18 . . .

When he landed at Caesarea, he went up and greeted the church and then went down to Antioch. After spending some time in Antioch, Paul set out from there and traveled from place to place throughout the region of Galatia and Phrygia, strengthening all the disciples (Acts 18:22,23).

In the first sentence, Luke reports how Paul ended his second journey and, in the second sentence, how he started his third.  Then, unexpectedly he introduces us to Apollos . . .

Meanwhile a Jew named Apollos, a native of Alexandria, came to Ephesus. He was a learned man, with a thorough knowledge of the Scriptures. He had been instructed in the way of the Lord, and he spoke with great fervor and taught about Jesus accurately, though he knew only the baptism of John (Acts 18:24,25).

Today Alexandria is Egypt’s second largest city.  It boasted the largest library in the ancient world and was home to a Jewish population containing scholars who translated the Hebrew Old Testament into common Greek (the Septuagint).  Apollos was a native of that city, a well-educated Jew “with a thorough knowledge of the Scriptures”.

Arriving in Ephesus (author Luke doesn’t explain why) Apollos “spoke with great fervor (literally, “fervent in spirit”) and taught about Jesus accurately”.  But, Apollos’ “gospel” was deficient:   “he knew only the baptism of John.”

What does that mean?  Was Apollos preaching the gospel?  Was he even a Christian?  That he had been “instructed in the way of the Lord” and that he “spoke with great fervor and taught about Jesus accurately” leads us to label Apollos a Christian gospel preacher.  That “he knew only the baptism of John”, however, causes us to hesitate.

Sound like we’re headed for the theological “weeds”?  We’re not.  The issue is major:  what makes one a real Christian?  Or:  how does one become a Christian?  Or:  what constitutes the Christian gospel?

Our clue in this instance is to ask, “What was “the baptism of John” which Apollos knew ‘only’”?   We find the answer from the pen of Matthew . . .

In those days John the Baptist came, preaching in the Desert of Judea and saying, “Repent, for the kingdom of heaven is near.” This is he who was spoken of through the prophet Isaiah: “A voice of one calling in the desert, ‘Prepare the way for the Lord, make straight paths for him'” (Matthew 3:1-3).

“I [John the Baptist] baptize you with water for repentance. But after me will come one who is more powerful than I, whose sandals I am not fit to carry. He will baptize you with the Holy Spirit and with fire” (Matthew 3:11).

So, John’s baptism was a baptism of repentance to get ready for Messiah’s coming.  That, however, isn’t Christian baptism nor does it provide the gift of the Holy Spirit.  This is clear from the kind of “believer” Apollos’ ministry produced.

Author-Luke fills us in.  Apollos left Ephesus for Corinth.  Early on his third missionary journey, Paul arrived in Ephesus . . .

While Apollos was at Corinth, Paul took the road through the interior and arrived at Ephesus. There he found some disciples and asked them, “Did you receive the Holy Spirit when you believed?” They answered, “No, we have not even heard that there is a Holy Spirit.” So Paul asked, “Then what baptism did you receive?” “John’s baptism,” they replied. Paul said, “John’s baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus.” On hearing this, they were baptized into the name of the Lord Jesus. When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied. There were about twelve men in all.  Paul entered the synagogue and spoke boldly there for three months, arguing persuasively about the kingdom of God.  But some of them became obstinate; they refused to believe and publicly maligned the Way. So Paul left them. He took the disciples with him and had discussions daily in the lecture hall of Tyrannus. This went on for two years, so that all the Jews and Greeks who lived in the province of Asia heard the word of the Lord. God did extraordinary miracles through Paul . . .(Acts 19:1-11).

Two vital experiences were missing from Apollos’ “gospel” . . .

One, baptism “into the name of the Lord Jesus.”  By such baptism, the believer professes union with (“into”) and allegiance to (“the Lord”) the crucified-risen Christ. Should children be baptized?  This text doesn’t address that.  Is baptism necessary?  This text makes it a vital part of the gospel and of becoming a Christian.  Inconvenience (or embarrassment) shouldn’t keep us from it.

Two, the coming of “the Holy Spirit”.  This reception of the Holy Spirit coincides with the apostle’s gospel on the Day of Pentecost . . .

Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.  The promise is for you and your children and for all who are far off– for all whom the Lord our God will call.”  With many other words he warned them; and he pleaded with them, “Save yourselves from this corrupt generation.”  Those who accepted his message were baptized, and about three thousand were added to their number that day (Acts 2:38-41).

When we are baptized, we should pray for and expect the Holy Spirit to “come upon” us.  In this case, the Holy Spirit signified his presence with tongues and prophecy.  On other occasions, he may express his presence with other gifts and fruit.  But this coming of the Holy Spirit is central to the gospel and to becoming a Christian.  Paul taught ” . . . if anyone does not have the Spirit of Christ, he does not belong to Christ” (Romans 8:9b).

So, Luke is showing us baptism in Jesus’ name is central to the gospel.  And he’s showing us that the coming of the Holy Spirit is central to baptism.  Apollos’ “gospel” lacked both.  Enter Priscilla and Aquila . . .

He began to speak boldly in the synagogue. When Priscilla and Aquila heard him, they invited him to their home and explained to him the way of God more adequately.  When Apollos wanted to go to Achaia, the brothers encouraged him and wrote to the disciples there to welcome him. On arriving, he was a great help to those who by grace had believed. For he vigorously refuted the Jews in public debate, proving from the Scriptures that Jesus was the Christ (Acts 18:26-28).

* * *

Despite studies done, we don’t get to self-identify as a Christian.  We become a Christian the full gospel way.  If you haven’t been baptized into the name of the Lord Jesus Christ, do it.  Publicly profess your unity with and allegiance to Christ.  And pray for the Holy Spirit to come upon you as part of your baptism.  He is the power for living the Christian life.

If you have been baptized and filled with the Spirit, remember Whose you are and Who empowers you.  And know this:  the Spirit of Christ may do more wonderful things in you and through you than you can now imagine.

World Series.  Despite being up 3 games to 1,  the Cleveland Indians couldn’t prevail over the Chicago Cubs.  Prevail:  “to prove more powerful than opposing forces; win out, carry the day, come  out on top, prove superior.”   The Cubs proved more powerful than the Indians.  They prevailed.

Author Luke evaluates Paul’s ministry in Ephesus:  “So the word of the Lord grew mightily and prevailed” (Acts 19:20).   It “grew mightily”,  spread greatly throughout Ephesus and all of Asia (today’s Turkey).  It “prevailed”, proved more powerful than forces opposing it.  For the first two years in Ephesus, the Lord’s word won the day.  But powers opposed it.

Synagogue to Tyrannus Hall.

Jews formed the first opposing force.  After encountering John’s twelve disciples in Ephesus (Acts 19:1-7, https://theoldpreacher.com/12-empty-men/)   Paul turned to the Jews in Ephesus.  He . . .

” . . . entered the synagogue and for three months spoke out boldly, and argued persuasively about the kingdom of God.  When some stubbornly refused to believe and spoke evil of the Way before the congregation, he left them, taking the disciples with him, and argued daily in the lecture hall of Tyrannus. This continued for two years, so that all the residents of Asia, both Jews and Greeks, heard the word of the Lord” (Acts 19:8-10).

As in other cities, Jews rejected Paul’s message.  They “stubbornly refused to believe”, and even “spoke evil of the Way before the congregation.”  Taking this public stand, they made themselves culpable before God for rejecting their Messiah.

It must have been with heavy heart that Paul left the synagogue, taking with him those who did believe.  He  continued to reasonably present (Greek, dialegoumenos) the Lord’s word “in the lecture hall of Tyrannus.”  We’re told nothing about Tyrannus or how this “hall”, used for informal education and debates, was made available to Paul.  Some ancient manuscripts suggest he used it 11 a.m to 4 p.m., probably six days a week.  This continued for two years.  Co-workers took the gospel to neighboring towns.  Some of Revelation’s “seven churches of Asia” may have been planted then, as well as the church at Colosse.  ” . . . all the residents of Asia, both Jews and Greeks, heard the word of the Lord”, wrote Luke.    Despite stubborn opposition from much of the city’s Jewish community, ” . . . . the word of the Lord grew mightily and prevailed.”

Signs, Wonders and Evil Spirits.

The diseased and demonized are victims.  But the forces behind them are opponents.  Disease denies “God loves you.”  Evil spirits’ power prove their ascendancy over Paul’s Jesus.  But Luke reports . . .

“God did extraordinary miracles through Paul, so that when the handkerchiefs or aprons that had touched his skin were brought to the sick, their diseases left them, and the evil spirits came out of them”(Acts 19:11,12).

This “handkerchiefs” and “aprons” thing sounds like TV evangelists selling Jordan river water.  Actually it echoes the woman who was healed after she “touched [Jesus’] garment” (Mark 5:27) and the healing of others who touched “even the fringe of [Jesus’] garment” (Mark 6:56).  Rather than evoking scenes of frauds, it recalls powerful signs and wonders associated with Jesus.

“So the word of the Lord grew mightily and prevailed.”  This power-show attracted itinerant Jew “exorcists”.  One group, “the seven sons of Sceva”, led by a self-proclaimed “high priest”, tried to duplicate Paul’s success by using Paul’s technique.  But with humiliating results . . .

“Then some itinerant Jewish exorcists tried to use the name of the Lord Jesus over those who had evil spirits, saying, ‘I adjure you by the Jesus whom Paul proclaims.’ Seven sons of a Jewish high priest named Sceva were doing this. But the evil spirit said to them in reply, ‘Jesus I know, and Paul I know; but who are you?’Then the man with the evil spirit leaped on them, mastered them all, and so overpowered them that they fled out of the house naked and wounded” (Acts 19:13-16).  

What of evil-spirit-power today?  In the mid-1970’s, the charismatic movement was in full swing in northern New Jersey.  Every problem had its own demon—obesity, lust, laziness, obsession with chocolate, etc.—for Christians and non-Christians alike.  We arrived to plant in church in the swamp of that unbiblical teaching. Nevertheless, we’d be wise to recall Paul’s position on demonic powers . . .  We shouldn’t attribute more authority to them than they have; but we ignore them at our peril . . .

For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places (Ephesians 6:12, ESV).

They exist.  They are anti-Christ.  But in Ephesus ” . . . the word of the Lord grew mightily and prevailed.”  Even more . . .

Bonfire by Exorcists.

“When this became known to all residents of Ephesus, both Jews and Greeks, everyone was awestruck; and the name of the Lord Jesus was praised.  Also many of those who became believers confessed and disclosed their practices.  A number of those who practiced magic collected their books and burned them publicly; when the value of these books was calculated, it was found to come to fifty thousand silver coins” (Acts 19:17-19) 

F. F. Bruce comments . . .

A number of such magical scrolls have survived to our day . . . The special connection of Ephesus with magic is reflected in the use of the term “Ephesian scripts” for such magical scrolls.  The spells which they contain are . . . considered to be unusually potent . . . On this occasion fifty thousand drachma’s worth of such documents went up in smoke . . . The powers of darkness were worsted, but the gospel spread and triumphed” (The Book of Acts).

“So the word of the Lord grew mightily and prevailed” (Acts 19:20).

The Lord’s Purpose Prevails.

Proverbs 19:21—“Many are the plans in a man’s heart, but it is the LORD’s purpose that prevails.”  In first century Ephesus, it was the Lord’s purpose for his word to prevail—against stubbornly resistant Jews, against disease, against evil-spirit-powers, against fraudulent exorcists.  So it did.  Ephesus became a leading center of Christianity for centuries.

In 21st century America, the Lord’s word isn’t prevailing.  Look at shrinking churches.  Look at Christians’ minority status.  Look at the rise of other worldviews that minimize Christianity.  Look at the casual attitude of many Christians about the faith.  Instead of prevailing, the Lord’s word seems to hold on by fingernails.  Furthermore, as we’ll see, Paul’s visit to Ephesus ends with a city-wide riot against him.

This is a good time to “cheat” and check how the story ends.  Go to the back of the book.  Keep a finger in Revelation.  No, you don’t understand everything in it.  (Who does?)  But one point is crystal-clear:  in the end, the word of the Lord prevails.

It proves more powerful than opposing forces.  It wins out.  It carries the day.  It comes  out on top.  It proves superior. 

Best to be on the prevailing side.  Regardless of how things appear at the moment.

In the 1957 movie, “Twelve Angry Men”, one jurist (Henry Fonda) tries to convince the other eleven  that the accused isn’t guilty of murder. (They’re all certain evidence proves he is.) Tempers flare and hidden characters are revealed.  The drama provides fascinating insight into the hearts and minds of  these twelve men!

In Ephesus, the apostle Paul comes upon twelve “empty” men.  Here we get a fascinating insight into the working of the Holy Spirit . . .

While Apollos was in Corinth, Paul passed through the interior regions (of Asia, today’s Turkey) and came to Ephesus, where he found some disciples. He said to them, “Did you receive the Holy Spirit when you became believers?” They replied, “No, we have not even heard that there is a Holy Spirit.” Then he said, “Into what then were you baptized?” They answered, “Into John’s baptism.” Paul said, “John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, in Jesus.”  On hearing this, they were baptized in the name of the Lord Jesus. When Paul had laid his hands on them, the Holy Spirit came upon them, and they spoke in tongues and prophesied—altogether there were about twelve of them. (Acts 19:1-7, NRSV).

Why did author Luke (inspired by the Holy Spirit) include this unusual incident?  Not only because it happened.  But because Luke intended to tell us something.  (Author’s intent is a critical question for interpreting most any Scripture.)  In discovering Luke’s intent we’ll discover how this event applies to us.

Let’s start our answer-search with Paul’s question to the twelve “disciples”: “Did you receive the Holy Spirit when you became believers?”  Now why would Paul ask that?  Dr. Gordon Fee’s (theologian and author who currently serves as Professor Emeritus of New Testament Studies at Regent College in Vancouver, Canada) view of the Spirit in Paul’s theology hints at an answer . . .

Any careful reading of Paul’s letters makes it abundantly clear that the Spirit (for Paul) is the key element . . . of all Christian life and experience.  To put that in theological perspective, it needs to be noted that, contrary to historic Protestantism, “justification by faith” is not the central theme of Pauline theology (Listening to the Spirit in the Text, p. 37).

If  true, Paul’s question to the twelve is perfectly reasonable.  They are “disciples” of John the Baptist.  They haven’t heard that Messiah (Jesus) has come and with him the Spirit-riches of last days’ salvation.

So Paul announces the good news and the twelve believe, are baptized in Jesus’ name and receive the Holy Spirit.  We understand, then, why Paul asked the twelve about the Spirit.  But, why did Luke include this incident?

Pentecostals (and some Charismatics) point to this passage as a proof-text for “baptism in the Holy Spirit” as an experience subsequent to salvation.   They argue that, since these twelve are called “disciples” they must have been Christians, but without this “second blessing” of Spirit-baptism.  Clearly, though, these men are disciples of John (the Baptist).  Furthermore, how could they be Christians if they’ve never even heard of “a Holy Spirit”?   In the saving work of Messiah Jesus, and in the Pauline theology of it, the Spirit is the key element . . .

“But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” So you are no longer a slave, but a son, and if a son, then an heir through God” (Galatians 4:4-7, ESV).