Verse-by-Verse Bible Commentary
Acts 28:26

Clarke's Commentary

Verse Acts 28:26. Hearing ye shall hear, c.] See the notes on Matthew 13:14, and John 12:39, John 12:40.

Bridgeway Bible Commentary

Paul in Rome (28:16-31)

In Rome Paul enjoyed a limited freedom. He was allowed to live in his own house and people could visit him freely, though a Roman soldier guarded him constantly (16; cf. v. 30).
Soon after arriving he invited the Jewish leaders in Rome to come and see him. He outlined the events that had brought him to Rome and pointed out that he had done nothing contrary to Jewish law. He made it clear that he brought no accusation against the Jewish people; his appeal to Caesar was solely to prove his innocence (17-20).
The Jewish leaders gave the surprising reply that they had heard no reports about Paul, though they knew that people everywhere were turning against the Christians (21-22). It seems likely that, once Paul had left Palestine, the Jerusalem Jews felt they had achieved their main goal. They may not even have sent an accusation to Rome; for if they had failed to win the support of Felix and Festus in their own country, they had little hope of winning the support of Caesar in anti-Jewish Rome. Also, if Festus sent any official papers, they probably went down with the ship.
As usual Paul preached his message to the Jews first, showing from the Old Testament that the gospel he preached was the true fulfilment of the religion of Israel. But, as in other places, most of the Jews rejected his message. This also, said Paul, had been foretold by the Old Testament Scriptures. Therefore, he would once again turn and proclaim the message to the Gentiles and they would believe (23-29).
Paul’s two-year house imprisonment probably included a fixed period of eighteen months during which his accusers could present their case. If, as seems likely, the Jerusalem Jews presented no case, the authorities in Rome could take no action. Any further relevant correspondence between Rome and the authorities in Palestine would account for the remaining six months.
The point Luke emphasizes concerning Paul’s two years in Rome is a positive one, namely, that Christianity’s leading representative was allowed to preach the gospel freely in Rome, and Roman officials had first-hand knowledge of his activity. Clearly, the Roman authorities did not consider Christianity an unlawful or politically dangerous religion. Paul proclaimed the kingdom of God in the heart of the Empire just as he had proclaimed it elsewhere. And on that triumphant note, Luke concludes his story (30-31).

The Post-Acts Period

PAUL IN ROME

During Paul’s two-year imprisonment in Rome a number of people from distant places came to visit him. The news Paul received from these visitors prompted him to send off a number of letters, some of which have been collected in the New Testament.

Letter to the church in Colossae

One person to visit Paul in Rome was Epaphras, a Christian from Colossae in Asia Minor. The church in Colossae was probably formed during Paul’s long stay in Ephesus, when the converts he trained took the gospel into the surrounding countryside (Acts 19:9-10). Epaphras, in fact, seems to have been the person mainly responsible for founding the church in Colossae (Colossians 1:6-7; Colossians 4:12). Now a problem had arisen that Epaphras was unable to deal with, so he went to Rome to seek Paul’s help.

A strange form of teaching had found its way into the Colossian church. It was an early form of Gnosticism, a religious philosophy that combined Christian belief with pagan mythology. It also contained features taken from Judaism, mainly in connection with ceremonial laws and sacred rituals (Colossians 2:16,Colossians 2:20-21).

The false teachers were concerned with trying to harmonize things that they considered to be in conflict with each other, such as good and evil, spirit and matter, God and man. Because they believed matter to be evil, they argued that a God who is holy could not come in contact with human beings who are sinful. They taught that there were countless intermediate beings, part-spirit and part-matter, who helped bridge the gap between God and the human race, and Jesus Christ was one of them. People were required to worship these beings if they were to gain victory over evil and eventually reach God (Colossians 2:8-10,Colossians 2:18).

Paul opposed this teaching, pointing out that Jesus Christ is the only mediator between God and the human race, and the only person able to save sinful human beings. He is the supreme God who is over and above every being, spirit or material, yet he is the perfect human being who by his death conquered evil and brings repentant sinners into union with God (Colossians 1:15-22; Colossians 2:9,Colossians 2:15). This union means that on the one hand believers can have victory over evil, and on the other that Christ’s life can be reproduced in them (Colossians 3:3-5,Colossians 3:10).

Letter to Philemon

While Epaphras was with Paul, another person from Colossae arrived at Paul’s place of imprisonment in Rome. This person, Onesimus, was a slave who worked for Philemon, the Christian in whose house the Colossian church met (Philem 1-2,Philemon 1:10).

Onesimus had escaped from his master and fled to Rome in search of a new life of freedom. But upon meeting Paul he was converted. He knew that since he was now a Christian, he should correct past wrongdoings and return to his master, but he was understandably fearful. Paul knew Philemon well, so wrote him a letter asking him to forgive Onesimus and receive him back as a brother in Christ. Not only was Philemon to welcome Onesimus back to his household, but the church was to welcome him as a new and useful addition to its fellowship (Philemon 1:10-20; cf. Colossians 4:9).

Letter to the church in Ephesus

Paul apparently learnt from Epaphras that the false teaching was not confined to Colossae. He therefore wrote another letter to send back to the region, as a means of passing on teaching to the churches as a whole. This letter, known to us as Ephesians, was more general than Paul’s other letters. It made no specific references to individuals or incidents in a particular church, but dealt with broader issues of Christian faith and practice. It gave further teaching on matters discussed in Colossians, such as the uniqueness of Christ, his victory over evil spiritual forces, his union with his people, and the results that this union should produce in the lives of Christians (Ephesians 1:20-23; Ephesians 2:2-6; Ephesians 4:1,Ephesians 4:17; Ephesians 6:12).

Ephesians seems to have been one of several similar letters that Paul sent to the churches of the region. Perhaps the name of the receiving church was written into the introduction of each letter as it was delivered. If so, that would explain why some ancient manuscripts include the word ‘Ephesus’ in the introduction, but others omit it (Ephesians 1:1). Paul’s letter to the church in Laodicea may have been another copy of this letter (Colossians 4:16). The person who delivered these letters, Tychicus, also passed on news of Paul’s circumstances in Rome (Ephesians 6:21-22; Colossians 4:7-9).

Though held prisoner in Rome, Paul was not alone. Luke and Aristarchus, who had travelled with him from Caesarea, were still there (Colossians 4:10,Colossians 4:14; Philemon 1:24). So were Mark and Timothy, who had travelled with him on his missionary journeys (Colossians 1:1; Colossians 4:10; Philemon 1:24). There was also a Jew, Jesus Justus (Colossians 4:11), and another friend, Demas (Colossians 4:14; Philemon 1:24). No doubt his Christian friends in Rome visited him often (Romans 16:1-15).

Letter to the church in Philippi

Possibly it was during this two-year period in Rome that Paul wrote his letter to the Philippians. The letter records that Paul was a prisoner at the time of writing (Philippians 1:13), but it does not record where he was imprisoned. The account of his life shows that he was imprisoned in many places and on many occasions (Acts 16:23; Acts 22:23-30; Acts 24:23-27; Acts 28:16,Acts 28:30; 2 Corinthians 11:23), but the present imprisonment in Rome seems the most likely setting for the writing of Philippians.

The church in Philippi showed its concern for Paul by sending one of its members, Epaphroditus, to Rome to help him and give him a gift from the church. Paul wrote to thank the Philippians for their gift (Philippians 1:5; Philippians 4:18) and to correct wrong attitudes that had arisen in the church (Philippians 2:1-4,Philippians 2:14; Philippians 4:2-3). The Philippians were not to be discouraged because of his imprisonment, for he had many opportunities to teach and preach (Philippians 1:12-14). Christians in Rome were able to help him, including some who were in the government service (Philippians 4:21-22).

PAUL REVISITS THE CHURCHES

Free again

Although the result of his trial was in doubt for so long, Paul remained hopeful that he would be released. He told the Philippians that he expected to visit them soon (Philippians 1:25,Philippians 1:27; Philippians 2:24), and earlier he had told Philemon of his plans to visit Colossae (Philemon 1:22). Almost certainly he was released at the end of his two years imprisonment. What happened after his release is not certain, but from details in the letters he wrote to Timothy and Titus, we can work out at least some of his movements.

Helping Timothy and Titus

One place that Paul visited after leaving Rome was the island of Crete. It seems that among those who accompanied him on this trip were two co-workers from former years, Timothy and Titus. Paul found that the churches of Crete were in confusion, mainly because of false teachers. He stayed for a while to help correct the difficulties, but when he had to move on to other places he left Titus behind to carry on the work and establish proper leadership in the churches (Titus 1:5,Titus 1:10-11).

When Paul came to Ephesus he found further problems of false teaching. He had once warned the Ephesian elders that false teachers would create confusion in the church (Acts 20:29-30), and now that had happened. Self-appointed ‘experts’ were ruining the church with unprofitable teaching based on ancient myths, legends, laws and genealogies (1 Timothy 1:4-7; 1 Timothy 4:1-3; 1 Timothy 6:3-5). Some of the teaching was so harmful that Paul believed the only way to deal with the unrepentant offenders was to put them out of the church (1 Timothy 1:19-20).

After some time Paul departed from Ephesus to go to Macedonia, but he left Timothy behind to give further help to the church (1 Timothy 1:3). In Macedonia Paul no doubt fulfilled his wish of revisiting the Philippian church (cf. Philippians 2:24; Philippians 4:1). But he was concerned for the two men he had left behind in Crete and Ephesus, and decided to write them each a letter. The two letters, Titus and 1 Timothy, are similar in many ways, though 1 Timothy is much longer and more personal.

In both letters Paul encourages his two fellow workers to be confident in carrying out the task entrusted to them (1 Timothy 1:3,1 Timothy 1:18; 1 Timothy 4:6,1 Timothy 4:11-12; Titus 1:5; Titus 2:15), to establish some order and leadership in the churches (1 Timothy 2:1,1 Timothy 2:8; 1 Timothy 3:1-13; 1 Timothy 5:17; Titus 1:6-9; Titus 2:2-8), to instruct people in Christian truth (1 Timothy 3:14-15; 1 Timothy 4:13-14; 1 Timothy 6:20; Titus 2:1; Titus 3:8) and not to waste time arguing about senseless issues (1 Timothy 4:7; 1 Timothy 6:20; Titus 3:9).

Imprisoned again

Some time after writing to Timothy and Titus, Paul left Macedonia. His exact route is unknown, but among the places he visited were Corinth in the south of Greece and Miletus on the west coast of Asia Minor (2 Timothy 4:20). He also visited Troas to the north. The fact that he left behind some of his valued possessions at Troas suggests he may have been arrested there and forced to leave in a hurry (2 Timothy 4:13). Wherever he was arrested, he was taken to Rome once more, and from prison wrote his final letter, 2 Timothy (2 Timothy 1:8; 2 Timothy 2:9).

When the authorities in Rome laid charges against Paul, some of his friends deserted him. But the God who always stood by him rescued him from violence and enabled him to proclaim the gospel to the Roman officials (2 Timothy 4:16-17). Nevertheless, he did not have the optimism of his first imprisonment. Instead of looking forward to release, he expected only execution (2 Timothy 4:6-8).

Knowing that time was running out, Paul wrote to Timothy to give him further encouragement and make a number of urgent requests. The church in Ephesus was still troubled by false teachers, and Paul wanted Timothy to stand firm in teaching the Christian truth (2 Timothy 1:6-8,2 Timothy 1:14; 2 Timothy 2:3,2 Timothy 2:15; 2 Timothy 3:14-17; 2 Timothy 4:2,2 Timothy 4:5). At the same time he was to avoid time-wasting arguments with people whose chief aim was to make trouble (2 Timothy 2:14,2 Timothy 2:16,2 Timothy 2:23; 2 Timothy 3:5).

Two people who would no doubt be of help to Timothy in his difficult task were Aquila and Priscilla, who were now back in Ephesus after their second period of residence in Rome (2 Timothy 4:19; cf. Acts 18:2,Acts 18:18-19,Acts 18:24-26; Romans 16:3). The family of Onesiphorus, who had given Paul valuable help in Rome, were also now back in Ephesus and likewise would be a help to Timothy (2 Timothy 1:16-18; 2 Timothy 4:19).

Martyrdom in Rome

Several urgent requests that Paul sent to Timothy indicate the distress of his final imprisonment. As he sat in his unhealthy cell, he was beginning to feel cold and he missed his books (2 Timothy 4:13,2 Timothy 4:21). He was also lonely. Demas, who had been with him faithfully during his first imprisonment, had now left him (2 Timothy 4:10; cf. Colossians 4:14). Others had gone to various places in the service of God (2 Timothy 4:10,2 Timothy 4:12). Some of the local Roman Christians visited him (2 Timothy 4:21), but only Luke could stay with him for any length of time (2 Timothy 4:11).

The two people Paul most wanted with him in his closing days were Timothy and Mark, the two who, as young men, had set out with him on his early missionary journeys. Mark was most likely working in Colossae, not far from Ephesus, so Timothy would have had no difficulty going to fetch him (2 Timothy 4:9,2 Timothy 4:11; cf. Colossians 4:10). Whether they reached Rome in time is not certain. The apostle to the Gentiles, who throughout his life had never been far from death at the hands of the Jews, was finally beheaded by imperial Rome (about AD 62).

THE MINISTRY OF PETER

Encouraging the persecuted

By this time persecution was breaking out against the Christians throughout the Empire. As long as Christianity was thought to be a branch of Judaism, it was protected by law, because Judaism was a legal religion. But people in general were becoming more aware of the differences between Christianity and Judaism. When the Jews in Jerusalem killed James the Lord’s brother (about the same time as Paul was martyred in Rome), everybody could see clearly that Christianity was not a movement within Judaism. It was plainly an unlawful religion.
In addition to this, people hated Christians because they could not mix freely in a society whose practices they saw as idolatrous and immoral. The Emperor Nero, who began a sensible reign ten years previously, was by now senselessly brutal and bitterly anti-Christian. He blamed Christians for the great fire of Rome (AD 64), with the result that fierce persecution broke out. About this time Peter wrote the letter that we know as 1 Peter. Its purpose was to encourage Christians to bear persecution patiently, even if it meant death (1 Peter 2:20-23; 1 Peter 3:14-15; 1 Peter 4:12-19), and to assure them of their living hope and glorious future (1 Peter 1:3-9).

But where has Peter been all these years? We last read of him in relation to the meeting with Paul and other leaders at Jerusalem thirteen or fourteen years earlier (Acts 15:6-7,Acts 15:12-13). We shall therefore go back to the time immediately after that meeting to see if we can fill in some of the gaps in our knowledge concerning Peter.

Peter and Mark

When Barnabas left Paul before the start of Paul’s second missionary journey, he went to Cyprus with Mark, while Paul and Silas went through Asia Minor to Europe (Acts 15:36-41). Early records indicate that after Barnabas and Mark finished their work in Cyprus, Mark joined Peter. These two then worked together for many years, preaching and teaching throughout the northern regions of Asia Minor that Paul had been forbidden to enter (Acts 16:7-8; 1 Peter 1:1).

There is good evidence to indicate that, after this, Peter and Mark went to Rome for a period and taught the Christians there. When Peter left, Mark stayed behind, and the Romans Christians asked Mark to write down the story of Jesus as they had heard it from Peter. Mark did as they requested and the result was Mark’s Gospel.

Peter’s influence in Mark’s Gospel is seen in the rapid movement of the story, the straightforward reporting, the direct language and the vivid detail (Mark 1:30,Mark 1:41; Mark 3:5; Mark 4:38; Mark 6:39; Mark 10:14,Mark 10:21,Mark 10:32). This is particularly so when the story concerns Peter’s mistakes (Mark 9:5-6; Mark 14:66-72). Peter and Mark helped the Gentiles in Rome to understand the story of Jesus better by giving translations of Aramaic expressions (Mark 3:17; Mark 5:41; Mark 7:11,Mark 7:34; Mark 15:22,Mark 15:34) and explanations of Jewish beliefs and practices (Mark 7:3-4; Mark 12:18; Mark 14:12; Mark 15:42).

Mark and Luke

About this time, Paul arrived in Rome as a prisoner for the first time, having with him Aristarchus and Luke (Acts 28:16,Acts 28:30; cf. 27:2). Both Mark and Luke were therefore in Rome when Paul wrote the letters of his first imprisonment, and no doubt they got to know each other well (Colossians 4:10,Colossians 4:14; Philemon 1:24). Over the years Luke had been collecting and preparing materials for the book he himself was planning to write, and on arrival in Rome was pleased to find Mark’s completed record. He was able to take some of Mark’s material and include it in his own book, which eventually appeared in two volumes, Luke’s Gospel and Acts.

In his Gospel, as in Acts, Luke wanted to show that Jesus Christ was God’s Saviour for people everywhere, regardless of race (Luke 2:32; Luke 3:6-8; Luke 4:25-27; Luke 7:9), and that his followers had a responsibility to spread the message of that salvation everywhere (Luke 4:18; Luke 19:10; Luke 24:47). The concern that Jesus’ followers showed for the poor, the sick, the despised and other socially disadvantaged people was something they had learnt from him (Luke 6:20; Luke 7:12,Luke 7:22; Luke 13:11; Luke 17:16).

Peter and Silas

After Paul’s release from imprisonment, Mark also left Rome. Later, Paul was imprisoned in Rome again and, believing he was near death, sent for Mark and Timothy to come to him (2 Timothy 4:9,2 Timothy 4:11). Whether or not they reached Rome before Paul was executed, Mark seems to have stayed on in Rome, and was still there when Peter visited the city again (1 Peter 5:13. The early Christians referred to Rome symbolically as Babylon, the centre of organized opposition to God). Peter’s co-worker at this time was Silas, the person who had gone with Paul on his second missionary journey. Using Silas as his secretary, Peter then wrote the letter referred to above (1 Peter) and sent it to the churches of northern Asia Minor that he had helped to evangelize (1 Peter 1:1; 1 Peter 5:12).

Peter and Jude

A year or so later, when Peter was in Rome again, he heard of the activities of false teachers around the churches to whom he had previously written. He therefore wrote and sent off a second letter (2 Peter 3:1). In it he opposed the false teachers, who claimed that faith was not related to behaviour, and therefore immoral practices were not wrong for those with higher spiritual knowledge (2 Peter 1:5-7; 2 Peter 2:1-3). Peter also opposed those who mocked the Christians’ belief in Christ’s return. He urged them to repent before it was too late, because Christ’s return would bring in the final judgment (2 Peter 3:3-4,2 Peter 3:9-10).

At the time of writing this letter, Peter was probably awaiting execution (2 Peter 1:14; cf. John 21:18-19). According to tradition he was crucified in Rome during the latter half of the AD 60s.

The sort of false teaching dealt with in 2 Peter was causing growing concern among the churches. Another New Testament letter written to oppose it was the letter of Jude (Jude 1:4,Jude 1:19). The writer was probably a younger brother of Jesus and, like his older brother James, may have become a believer after the resurrection (Mark 6:3; John 7:3-5; Acts 1:14). The similarities between 2 Peter and Jude suggest that the two writers may have used a commonly accepted form of argument in opposing the false teaching. This destructive mixture of philosophy and religion was yet another early form of Gnosticism.

CLOSE OF AN ERA

Discouragement among Hebrew Christians

With the increasing persecution of Christians during the reign of Nero, some of the Jewish Christians began to wonder if they had done right in turning from Judaism to Christianity. They had believed that Israel’s Old Testament religion fulfilled its purpose in Christ and that the temple in Jerusalem was to be destroyed. Yet thirty years after Jesus’ death, the temple was still standing and the Jewish religious system was still functioning.

To some Jewish Christians it seemed that Judaism was as firm as ever, whereas Christianity was heading for disaster. Many became discouraged and stopped joining in the meetings of the church, while some even gave up their Christian faith and went back to Judaism. The Letter to the Hebrews was written in an effort to correct this backsliding (Hebrews 6:4-6,Hebrews 6:9-12; Hebrews 10:23-25,Hebrews 10:35-39).

The writer of this letter does not record his name, though he must have been a well known Christian teacher of the time. He was probably a Jew (Hebrews 1:1), and both he and his readers had received the gospel through the apostles or others who had heard Jesus (Hebrews 2:3). The letter does not say where these disheartened Jewish Christians lived, but the writer hoped to visit them soon (Hebrews 13:19).

By one example after another, the writer contrasted the imperfections of the Jewish religious system with the perfection of Christ. Everything of the old era that was temporary, incomplete or insufficient found its fulfilment in him. He was far above prophets, angels, leaders and priests, and his one sacrifice did what all the Jewish sacrifices could never do (Hebrews 9:11-14; Hebrews 10:11-18). If the Jewish Christians suffered because of their faith, they were only experiencing what all God’s faithful people experienced. But the faithful endured (Hebrews 11:36-40; Hebrews 12:1-2; Hebrews 13:23). Even Jesus Christ suffered, but he also endured, and in God’s time he was gloriously triumphant (Hebrews 12:2-4).

Final break with Judaism

During the AD 60s there was a growing feeling of unrest throughout the Jewish population of Judea, not so much because of the Christians as because of the Romans. Most Jews had always hated Rome, but their hatred increased as the Roman governors of Judea increasingly mismanaged Jewish affairs. The anti-Roman extremists among the Jews were now prepared for open rebellion against Rome.

When war broke out the Jews were encouraged by some early successes, but they could not withstand Rome indefinitely. In due course the Roman armies, after conquering Galilee, Perea and Judea, laid siege to Jerusalem. At first they met strong opposition from the Jews, but by AD 70 they had conquered the city and reduced much of it, including the temple, to rubble. Although this devastated Judaism, it had a good effect on Christianity, because all the old visible ties with Judaism were now completely broken.

Preserving the Gospel records

About forty years had now passed since the death of Jesus Christ. Many of those who had been witnesses of Jesus’ ministry were now scattered far and wide, and others had died. Because Christians wanted to preserve the teachings that these men handed down, many collections of the sayings and works of Jesus began to appear (Luke 1:1-2).

We have seen how Mark prepared an account of the ministry of Jesus for the Roman Christians, and as time passed this account became widely used among the churches. Luke also had prepared a written record, which, though designed for someone who was probably a government official, was also becoming widely known. Now another person, Matthew, prepared his Gospel. He used some of the material that Mark and others had already prepared, but the characteristic flavour of his Gospel comes from the extra material he added and the way he arranged it. Early records suggest that he wrote for Greek-speaking Jewish Christians in Syria.

Matthew was concerned to show that Jesus was the promised Messiah (Matthew 9:27; Matthew 11:2-6), the one to whom the Old Testament pointed (Matthew 2:5-6; Matthew 12:17-21), the fulfilment of God’s purposes for Israel (Matthew 1:17; Matthew 5:17), and the king through whom God’s kingdom came into the world (Matthew 4:17; Matthew 12:28; Matthew 27:11). Those who repented and believed the gospel were the people of Christ’s kingdom, no matter what their nationality, whereas those who clung to the traditional Jewish religion were not (Matthew 3:7-10; Matthew 8:11-12; Matthew 21:43; Matthew 23:23-28).

Jewish Christians were therefore not to fall into the errors of the unbelieving Jews. They were to develop a standard of behaviour that consisted of more than merely keeping laws (Matthew 5:22,Matthew 5:28,Matthew 5:42; Matthew 20:26), and they were to spread the good news of the kingdom to all people, regardless of race (Matthew 5:13-16; Matthew 12:21; Matthew 24:14; Matthew 28:19-20).

The fourth Gospel

Towards the end of the century another account of Christ’s ministry appeared, this time in Ephesus. The writer was the last living member of the original apostolic group, John, ‘the disciple whom Jesus loved’ (John 21:20,John 21:24). By that time the other three Gospels were widely known. John therefore did not write another narrative account of Jesus’ ministry, but selected a number of incidents and showed what they signified. Most of these incidents involved miracles (or ‘signs’) which showed that Jesus was the Messianic Son of God (John 20:30-31). Usually they were followed by long debates between Jesus and the Jews (e.g. John 5:1-15 followed by 5:16-47; John 9:1-12 followed by 9:13-10:39).

Gnostic-type teachings were by now a bigger problem than ever, especially in the region around Ephesus. Some teachers denied that Jesus was fully divine, others that he was fully human. John firmly opposed both errors (John 1:1,John 1:14,John 1:18; John 3:13; John 19:28,John 19:34). But he was concerned with more than just opposing false teaching. He wanted to lead people to faith in Christ, so that they might experience the full and eternal life that Christ made possible (John 1:4; John 3:15; John 6:27; John 10:10; John 14:6; John 20:31).

John’s letters

Soon after writing his Gospel, John wrote a letter that was sent around the churches of the Ephesus region. Because of the Gnostic-type teachings, many Christians were confused. John denounced the false teachers as enemies of Christ. Their denial of either his deity or his humanity was an attack on the very foundation of Christian belief (1 John 2:18-19,1 John 2:22,1 John 2:26; 1 John 4:1-3). John wanted the believers to be assured of their salvation in Christ (1 John 5:13), and resistant to those who encouraged sin by teaching that the behaviour of the body did not affect the purity of the soul (1 John 2:4; 1 John 3:6,1 John 3:8). Christians were to be self-disciplined and loving (1 John 2:6; 1 John 3:3,1 John 3:17; 1 John 5:3).

The false teaching was being spread around the churches by travelling preachers. John wrote the short letter known as 2 John to warn one particular church not to allow the false teachers into their gatherings (2 John 1:10-11).

On the other hand some travelling preachers were genuine preachers of the true gospel. But in one church a dictatorial person named Diotrephes refused to accept them. He claimed that they were followers of John, whom he opposed. John therefore wrote a short personal note (3 John) to one of the better leaders in the church, his friend Gaius, to help and encourage him (3 John 1:5,3 John 1:9-10).

Victory, not defeat

Ever since the outbreak of the persecution under Nero, the church had suffered official persecution. Although this persecution eased on occasions, it intensified during the reign of Domitian (AD 81-96). Thousands of Christians were killed, tortured or sent to work as slaves in various parts of the Empire. Oppression increased, evil men prospered, people in general became anti-Christian, and the government enforced Emperor worship as a settled policy. In addition, churches were troubled within by false teachers who encouraged Christians to join in practices that were pagan and immoral. These were the circumstances in which John received from God the messages recorded in the book of Revelation (Revelation 1:1; Revelation 2:10,Revelation 2:13-14; Revelation 6:9-11; Revelation 22:6).

John knew of the suffering that Christians were experiencing, for he himself had been arrested on account of his faith. He was being held prisoner on Patmos, an island off the coast from Ephesus. He sent his book to seven well known churches of the province of Asia, from where the message would spread to the smaller churches round about. The person who delivered the book probably took it to Ephesus first, then moved in a circuit around the other churches and back to Ephesus, from where he returned to Patmos (Revelation 1:9-11).

Because of the difficulties that the churches faced, some Christians renounced their faith and others became discouraged. Many were confused, for it seemed that Jesus Christ, the glorious king they expected to return in power, was either unable or unwilling to save them from the power of Rome.

Through John, Jesus reassured his people that he was still in control, though he did not give them false hopes by promising quick relief. On the contrary he prepared them for greater endurance by revealing both the troubles that lay ahead and the ultimate victory that awaited those who stood firm for him. He was still the ruler of the world and he was still in control. In God’s time he would return to punish his enemies, save his people, and bring in a new age of eternal peace and joy (Revelation 1:5; Revelation 12:10-11; Revelation 19:15-16; Revelation 21:1-4).

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Coffman's Commentaries on the Bible

Well spake the Holy Spirit through Isaiah the prophet unto your fathers, saying, Go thou unto this people, and say, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive: For this people's heart is waxed gross, And their ears are dull of hearing, And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, And I should heal them.

This is Isaiah 6:9-10; and although spoken "through" Isaiah, it is clearly presented here as the word of the Holy Spirit.

This same passage was applied to Israel by Christ, as affirmed in all four gospels (Matthew 13:15; Matthew 13:15; Mark 4:12; Luke 8:10; and John 12:37-41). The significance of its being repeated here lies in the fact that the same blindness that closed the hearts of Israel to the Christ was still operative in closing their hearts against the gospel. Paul had already written in Romans a detailed prophecy of the hardening of Israel, proving by many Old Testament passages that their rejection had been foreknown of God from of old. Paul already had the most extensive knowledge of that self-induced blindness to the truth on the part of the chosen people, but he had no doubt hoped until now that some change in the pattern might come to pass in Rome. The interview just concluded blasted any such hopes.

Up until this time, Paul had ever gone "to the Jew first," but in the light of this final rejection in the heart of civilization, he promptly announced in the next verse the termination of that phase of Christianity.

Barnes' Notes on the Whole Bible

Saying ... - See this passage explained in the Matthew 13:14 note, and John 12:39-40 notes.

Calvin's Commentary on the Bible

−

26.Go to this people. This is a notable place, because it is cited six times in the New Testament, ( Matthew 13:14; John 12:40; Romans 11:8; Mark 4:12; Luke 8:10) but because it is brought in elsewhere to another end, we must mark for what purpose Paul applieth it unto the present cause; namely, he meant with this, as with a mallet, to beat in pieces the hardness and frowardness of the wicked, and to encourage the faithful, who were as yet weak and tender, lest the unbelief of others should trouble them. −

Therefore, the sum is, that that was fulfilled which was foretold by the prophet, and that, therefore, there is no cause why the reprobate should flatter themselves, or that the faithful should be terrified, as it were, with some new unwonted thing. And though it be certain that this blindness whereof the prophet spake began in his time, yet John showeth that it did properly appertain unto the kingdom of Christ. Therefore, Paul doth fitly apply it unto that contempt of the gospel which he saw; as if he should have said, This is the very same thing which the Holy Ghost foretold in times past by the mouth of Isaiah. And though this place be diversely applied not only by the Evangelists, but also by Paul himself, the show of contrariety is easily put away and answered. Matthew, Mark, and Luke, say that this prophecy was fulfilled when Christ spake by parables unto the people, and did not reveal to them the mysteries of the kingdom of heaven. For then the unfaithful heard the voice of God with their outward ears, but they did not profit thereby. John saith in a sense not much unlike to this, that the, Jews were not brought to believe, no, not with many miracles, ( John 12:37) so that this same prophecy of the prophet was fulfilled. −

Therefore, these four agree in this, that it came to pass by the just judgment of God, that the reprobate in hearing should not hear, and in seeing should not see. Now, Paul calleth to mind that which the prophet did testify concerning the Jews, lest any man wonder at their blindness. Furthermore, in the Epistle to the Romans, ( Romans 11:5) he mounteth higher, showing that this is the cause of blindness, because God doth give the light of faith only to the remnant whom he hath chosen freely. And surely it is certain that because the reprobate reject the doctrine of salvation, this cometh to pass through their own malice, and that therefore they themselves are to be blamed. But this next cause doth not let but that the secret election of God may distinguish between men; that those may believe who are ordained to life, and that the other may remain blockish. I will not stand long about the words of the prophet, because I have expounded the same elsewhere. Neither did Paul curiously recite the words which are in the prophet; but did rather apply his words unto his purpose. Therefore, he imputeth that making blind, which the prophet attributeth to the secret judgment of God, to their malice. For the prophet is commanded to stop the eyes of his hearers; and Paul in this place accuseth the unbelieving of his time, because they shut their own eyes. Though he setteth down both things distinctly, that God is the author of their blindness, and that yet, notwithstanding, they shut their own eyes, and become blind of their own accord; as these two things do very well agree together, as we said elsewhere. −

In the last remember where it is said, Lest they see with their eyes, or hear with their ears, or understand with their heart; God showeth how clear his doctrine is, to wit, that it is sufficient to lighten all the senses, unless men do maliciously darken themselves; as Paul also teacheth in another place, that his gospel is plain, so that none can be blind in the light thereof, save those who are ordained to destruction, whose eyes Satan hath blinded, ( 2 Corinthians 4:3). −

Lest they be converted, and I heal them. By this we gather that the Word of God is not set before all men that they may return to soundness of mind; but that the external voice soundeth in the ears of many, without the effectual working of the Spirit, only that they may be made inexcusable. And here the pride of flesh doth rashly murmur against God; as we see many object, that men are called in vain, yea, absurdly, unless it be in their power to obey; though we see no reason why God appeareth to the blind, and speaketh to the deaf; yet his will alone, which is the rule of all righteousness, ought to be to us instead of a thousand reasons. −

In the conclusion, we must note the wholesome effect of the Word of God; namely, the conversion of men, which is not only the beginning of health, but also a certain resurrection from death to life. −

Smith's Bible Commentary

Tonight we'd like to just go through the twenty-eighth chapter of Acts and finish this book so that next Sunday night we move into the first two chapters of Romans. That's your reading assignment for next week, the first two chapters of Romans. But tonight, this fascinating, interesting final chapter to the story of the beginning of the church and the ministry of Paul the apostle.

You remember last week, we were left in a very exciting and dramatic place. Paul was on the ship that was being torn up by the waves. Those that could swim went first to shore, the rest of them grabbed logs or planking that was being torn off the ship and they floated on into the beach. As Paul had declared, "All of the souls would be saved, though the ship would be destroyed" ( Acts 27:22 ). Verse one,

And when they were escaped ( Acts 28:1 ),

That is, from the ship that was being destroyed by the waves.

then they knew that the island was called Melita ( Acts 28:1 ).

Or the island known today as Malta, which is south from Sicily. The ship finally ended here at the island of Malta having been driven by the storm for fourteen days.

And the barbarous people showed us no little kindness ( Acts 28:2 ):

This translation "barbarous" is unfortunate because of our use of the word today "barbarian." The word is "barbar" and the Greek called anybody who couldn't speak Greek a "barbar" because your language sounds so funny. It isn't the beautiful flowing Greek language, and so if you spoke English you were a "barbar." It was their slang term for someone who didn't speak Greek, thus was not cultured, and thus, he was known as a "barbar" or a barbarian as came to be known, or here translated the barbarous people. But really just the natives of Malta, the native people on Malta. They were not really barbarians, but just native people of Malta. "Showed us no little kindness:"

for they kindled a fire, and received us every one, because of the present rain, and because of the cold ( Acts 28:2 ).

There was still this storm raging that they had been enduring for fourteen days and fourteen nights. And now they've had to come through the surf. It's wintertime. The Mediterranean is cold. They came up on the beach, some of them holding on to planks, some of them swimming to shore. And so the natives there built a fire for them so they could warm themselves and dry out.

And when Paul had gathered a bundle of sticks ( Acts 28:3 ),

This gives us, I think, a very interesting insight into Paul. He is the kind of fellow who just couldn't sit still. He had to always be doing something. Paul was a doer. So they're building a fire, so he, rather than just letting the people gather and build the fire for him, he has to join in and go out and gather a bundle of sticks to throw into the fire. He was just the kind of a guy that had to always be doing.

and he laid them on the fire, there came a viper out of the heat, and fastened on his hand ( Acts 28:3 ).

That would be a poisonous snake.

And when the barbarians saw the poisonous beast hanging on his hand, they said among themselves, No doubt this man is a murderer, whom, though he has escaped the sea, yet vengeance [or the gods] will not allow him to live ( Acts 28:4 ).

Paul, gathering the wood, throwing it into the fire, the viper jumps out and fastens itself onto Paul's hand. And immediately the natives, recognizing that poisonous viper, figured this guy must really be a murderer, some serious crime. The gods are not allowing him to live.

And so he shook off the beast into the fire, and felt no harm ( Acts 28:5 ).

Again, insight into Paul, he didn't start screaming and yelling for help. Just shakes the thing back off into the fire and makes no big deal over it.

Howbeit as they stared at him when he should have swollen up, or fallen over dead suddenly: but when they had looked for a long time, and they saw that no harm had come to him, they changed their minds and they said, This man is a god ( Acts 28:6 ).

It, to me, shows how foolish it is for us to seek the fickle adulation of the world. They may look at you in one moment as a murderer and the next moment as a god, or it can be the other way around. They can look at you as a god, as a hero, but then the next day as a goat.

Some of the greatest sports heroes, when they go into a slump, find how fickle is the adulation of the crowd. And they get up to bat and they're used to hearing the cheers and the whistles and the screaming of adulation. Let them go into a prolonged slump, and every time they step up they hear the boo's and the hisses of the crowd. How fickle is the glory of the world.

The scripture exhorts us not to seek the glory of man, the approbation or the approval, but let's really seek the glory of God, His approval.

In the same place [there in Malta] were the possessions of the chief man of the island, whose name was Publius; who received us, and lodged us for three days courteously ( Acts 28:7 ).

It is interesting to me again how that the Lord is watching over Paul. True, he is a Roman prisoner, but the centurion took an immediate liking to Paul, the one who was in charge of bringing him to Rome, and showed him many favors. Now he is shipwrecked on the island and the natives treat them with great kindness. And now the leader, the headman of the island, receives them into his house and treats them very courteously.

And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux ( Acts 28:8 ):

Luke is a physician, and so he is giving you a diagnosis of the fellow's illnesses.

to whom Paul entered in, and prayed, and laid his hands on him, and healed him. So when this was done, others also, which had diseases in the island, came, and were healed: who also honored us with many honors; and when we departed, they loaded us down with such things as were necessary ( Acts 28:8-10 ).

The treatment that they received on the island of Malta was very good, and God worked among the Maltese people His healing powers through Paul the apostle.

Now after three months ( Acts 28:11 )

They spent then the rest of the winter months there on the island of Malta, but after three months,

we departed in a ship of Alexandria ( Acts 28:11 ),

Another one of these wheat ships that took the grains from Egypt to Rome. They caught another ship of Alexandria,

which had wintered there in the island, whose sign was Castor and Pollux ( Acts 28:11 ).

The twins.

And so we landed at Syracuse, and there we stayed for three days. And from there we fetched a compass, and we came to Rhegium: and after one day the south wind was blowing, so we came the next day to Puteoli ( Acts 28:12-13 ):

Which was the major cargo port from the east to Rome. North of that was the harbor of the Roman navy which could be seen from Puteoli. And Paul was probably impressed with the Roman naval, might as he could see those ships from there.

Now when we found brethren there, and they desired to stay with them for seven days: and then we went toward Rome. And from thence, when the brethren heard of us, they came to meet us as far as the Appii Forum, and the Three Taverns ( Acts 28:14-15 );

The Appii Forum was forty-three miles from Rome, and the Three Taverns is thirty-three miles from Rome.

whom when Paul saw, he thanked God, and took courage ( Acts 28:15 ).

No matter where you go in the world, if you can find a body of believers, suddenly you feel at home and you feel strengthened and encouraged. My wife and I have had the privilege of traveling into some pretty remote places, but whenever we gathered together with believers, we just suddenly feel at home. There's just a warmth of God's love and you realize that we're among friends; we're among the family of God.

We went out into a village in New Guinea near Ukarumpa, and in this village, the village chieftain had prepared a marvelous feast for us of their native foods, which we found, for the most part, quite delightful. There was some that was sort of unpalatable, but for the most part it was quite delightful. It was quite interesting because only the dignitaries were allowed within the fenced yard area where they had dug this pit that they called the "moo-moo" and had cooked this meal for us on banana leaves over hot rocks and covered over with six inches of dirt, and this oven that they had made in the ground and they had a bamboo shoot down inside.

Every once in a while one of the natives would pour a cup of water down in and it would steam it, and the food that came out of it was really delicious. The rest of the village were all outside the fence looking in, watching us as we ate there. Of course, there were some of the natives with these big palms spanning the flies off of the food that was set out on the table, and they gave you a banana leaf and you had to put the food on the banana leaf and you ate it with your fingers. It was quite an experience for us.

At the end of the dinner, the chieftain came up to me and he had some spears in one hand; he had a translation of the Bible in his own language in the other hand. And he said, "Before the white man came and brought us this (holding up his translation of the New Testament), we used to use these to kill men. But now that I have this (holding up again his translation of the Bible), I don't need these anymore. I want to give them to you." And he gave me these spears that they had used in their fights to kill one another, not needing them anymore because they had the Word of God now.

I tell you, my heart was bonded to that primitive chieftain. We embraced each other, and just cultures apart, yet there was a bond between us. "For there is neither Jew nor Greek, Barbarian, Scythian, bond or free: but Christ is all, and in all" ( Colossians 3:11 ). There was this bond between us, and my heart was bonded to him as I could feel his heart bonded to me. It was just a beautiful experience. I felt right at home among these people because I realized they're all a part of the family of God.

And so here is Paul on his way to Rome, a prisoner of the Roman government, and yet, as he meets the brethren who came all the way out from Rome on the Appiian way, his heart was warmed. He was comforted when he saw the brothers. "I'm at home among the family of God."

Now when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was allowed to dwell by himself with a soldier that kept him ( Acts 28:16 ).

Paul was allowed to dwell in his own house. He was able to pay his own way, and there were soldiers that were with him constantly and chained to him. He was in bonds, and yet, he was not put in the common prison in bonds, but was allowed a certain amount of freedom. Only always chained. As much freedom as you can have chained to a Roman soldier.

And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or the customs of our fathers, yet was I delivered prisoner from Jerusalem to the hands of the Romans: who, when they had examined me, would have let me go, because there was no cause of death in me. But when the Jews spoke against it, I was constrained [or I was forced] to appeal to Caesar; not that I had anything to accuse my nation of ( Acts 28:17-19 ).

Paul is wanting to assure the Jewish leadership in Rome that he is not there to speak against the nation of Israel. That is not his purpose. He is there because of this political situation and he had to make his appeal, but he wants to assure them that he's not going to be making any derogatory accusations against the nation.

For this cause therefore have I called for you, to see you, and to speak with you: because it's for the hope of Israel that I am bound with this chain ( Acts 28:20 ).

The hope of Israel, of course, was the hope of the coming Messiah. That is still the hope of Israel that the Messiah might come. "And it is for this hope," Paul said, "I am bound with this chain."

And they said unto him, We did not receive letters from Judea concerning you, and neither any of the brethren that came showed us anything about you or spoke any harm against you. But we want to hear from you what you think concerning this sect, which we know that every where it is spoken against ( Acts 28:21-22 ).

What do you think about this sect, this Jesus that they're talking about?

And so Paul appointed them a day, and many came to him to his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening ( Acts 28:23 ).

A great number of the Jews gathered together at Paul's lodging there, and Paul began to go through their scriptures, pointing in their scriptures to the promised kingdom, pointing in their scriptures to the promised King. For you cannot have a kingdom without a king. And he, no doubt, showed to them those many prophecies not only relating to the kingdom of God and the glory of that kingdom of God, but of the King that would come and reign over the kingdom of God.

For that King was to be born in Bethlehem. "And thou, Bethlehem, though thou be little among the provinces of Judah, yet out of thee shall come he who is to rule my people Israel; whose going forth have been from old, even from everlasting" ( Micah 5:2 ). And so the eternal One would come to rule over the people of Israel, and He would be born in Bethlehem.

He would be born to a virgin, because God said in Isaiah 7 , "I will show you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel" ( Isaiah 7:14 ). But at His birth there will be great mourning by Rachel because her children have been killed; even as Herod ordered the death of all of the children two years old and under, attempting to destroy Jesus.

And then he went on, no doubt, to tell them the other scriptures that this child that was born was actually God's Son that was given to man. "For unto us a child is born, but unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace. And of the increase of his government and peace there shall be no end, upon the throne of David, to order it, and establish it in righteousness and in judgment from henceforth even for ever" ( Isaiah 9:6-7 ). "A Son is given, His name to be called the mighty God, the everlasting Father, the Prince of Peace. He shall sit upon the throne of David." Paul rehearsed to them the kingdom of God and that King that was to come.

In Daniel, the angel said unto him in chapter nine, "There are seventy sevens determined upon the nation of Israel, but from the time that the commandment goes forth to restore and rebuild Jerusalem unto the coming of the Messiah the Prince, shall be seven sevens, and sixty-two sevens [or four hundred and eighty-three years]" ( Daniel 9:25 ). And he probably pointed out to them that it was four hundred and eighty-three years from the time that Artaxerxes gave the commandment to restore and rebuild Jerusalem to the triumphant entry of Jesus into Jerusalem, coming as Zechariah said He would, riding on a donkey. "Rejoice, O daughters of Jerusalem; shout for joy, for behold, thy King cometh unto thee: but he is lowly, he is sitting on a colt, the foal of an ass" ( Zechariah 9:9 ).

And then he probably went to show them how that He would be betrayed for thirty pieces of silver, for as Zechariah said, "And they measured thirty pieces of silver, a good price of which I was priced of them. And I said, Cast it to the potter in the house of the Lord" ( Zechariah 11:13 ). And Paul again pointing out their scriptures and then sought to persuade them that Jesus was the King that was promised. He fulfilled all of these prophecies.

He was born of a virgin in Bethlehem. Herod ordered the death of the babies at that time. And on down the line. He was betrayed. He was "numbered with transgressors in His death. He was despised and rejected of men; a man of sorrows, acquainted with grief" ( Isaiah 53:3 , Isaiah 53:12 ). And Paul, going down their scriptures, sought to persuade them that Jesus was the King.

And some believed the things which were spoken, and some believed not ( Acts 28:24 ).

Always that's the result of the preaching of the Gospel. Some believe, some believe not.

Tonight as we have gathered here, we gather together in two companies--those who believe in Jesus Christ as the Messiah, as the Lord and Savior, as the King that God had promised, and those who believe not. But "as many as believed, to them gave he the power to become the sons of God, even to those who believed upon his name" ( John 1:12 ).

"He that believeth on the Son hath everlasting life: but he that believeth not the Son shall not see life; but the wrath of God abides on him" ( John 3:36 ). So what I believe is important. My destiny hangs upon it according to the scriptures. "And some believed, and some believed not." It might be well if you ask yourself the question, "In which of the two categories do I stand?"

They were all exposed to the same truth, the same proofs. Some of them believed; some of them believed not. I am not really free to speculate why they did not believe, but most often people do not believe because of pre-suppositional prejudice. They do not honestly evaluate the evidence, but look at it through the biased mind of pre-suppositional prejudice. They have heard so long the critic, the skeptic, as they assailed the person of Jesus that without making an honest evaluation of the evidence, they have drawn their conclusions. All they have listened to really are the enemies of Jesus Christ.

If you want to know the truth about me, the ones to ask would be my wife and my children. My wife is very frank and very honest, and she'll tell you the truth about me. I'm probably really not the person that you think I am. So many times people look at the person who stands behind the pulpit and somehow you get a perfect kind of a, look at that perfect. But she'll tell you different.

But there are those who, for their own reasons, dislike me. And I've heard all kinds of interesting stories about me from people who, for some reason or other, didn't like me. I've heard some pretty wild stories, stories for which there is no foundation of fact whatsoever.

Some guy was actually going around the country a while back telling people that the Illuminati had given me eight million dollars to start Maranatha Music so I could corrupt Christian young people, and that he was a witch of the, one of the high thirteen grand council of witches, and he was the one who delivered the money to me. My wife went up to Pasadena one night where he was speaking in church when he started off in this wild tale. As I told you, my wife is straightforward. She stood up in the church, she said, "That's not true. You never did give Chuck Smith that money." And the guy looked rather startled and she said, "I know because he's my husband." And everybody sucked in their breath in the church that night. He then began to fumble around and he said, "Well, I gave it to his assistant." I always figured there was something with Romaine that he wasn't telling me, because somehow it never got from Romaine to me.

But listening to a person's enemy is not the way to discover truth. You should listen to what their friends, their close associates have to say about them. If you want to know the truth about Jesus, you should read the gospel of John. You should read the gospel of Matthew. These men who spend three days with Him almost twenty-four hours a day continually over a three-year period. Find out what they have to say about Him, their attitudes towards Him, their observations of Him, and there you'll get a more honest report.

It's sad that people have made their determinations on the basis of false evidence or incomplete evidence without thoroughly examining for themselves. That is why some believe not. They haven't really made a thorough evaluation, but their minds were already made up beforehand. They had already formed their conclusions before examining the evidence. And thus, they only looked at the evidence with a biased mind, not with an open mind. And so they believed not because they have chosen to believe not. Not because there isn't ample evidence to prove, but because I've chosen not to believe.

It is sad that people have made that choice without examining evidence. I would encourage you: examine the evidence. It can stand up to close scrutiny. I have examined the evidence, and I'm of that class that believe. And some believed, and I believe with all my heart that Jesus Christ is indeed the King that God promised would come and that He fulfilled those prophecies of the Old Testament that spoke of the servant of God being despised and rejected, wounded for our transgressions. But that those other prophecies of the King who will come and establish the kingdom of God and will bring God's kingdom to the earth. And we will see the earth restored as God intended it to be. We will see the deserts becoming a lush garden, roses breaking out in the desert, streams in dried places. We'll see the abolishing of war and of crime. We'll see the end of suffering and pain. We'll see the end of physical handicap as the lame will leap for joy and the dumb will be singing praises unto God. I believe that that King is coming again, and I believe that it is very soon. And I believe it is the very same Jesus who was prophesied of the scriptures, "The stone which the builders set at nought, the same is become the chief cornerstone" ( Acts 4:11 ). And when He comes again, He will indeed be the chief cornerstone, and the Jews and the Christians will be united together in their worship of the Messiah. There are not two Messiahs coming, there is One Messiah coming and He is coming to reign over the earth and we shall live and reign with Him in His kingdom.

And when they agreed not among themselves, they departed, after that Paul had spoken one further word, Very well did the Holy Ghost by Isaiah the prophet say unto our fathers ( Acts 28:25 ),

Notice here that Paul recognizes that the Holy Spirit is indeed the inspiration behind the scriptures. He, writing to Timothy later, said, "All scripture is given by inspiration of God, and is profitable for rebuke, for reproof" ( 2 Timothy 3:16 ). Now here Paul recognizes the Holy Spirit as the author of scripture. "Well did Isaiah speak by the Holy Spirit,"

Saying, Go unto this people, and say, Hearing you will hear, and will not understand; and seeing you will see, and not perceive: For the heart of this people is waxed gross, their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them ( Acts 28:26-27 ).

Paul then said unto them, having quoted from their own prophet Isaiah,

Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. And when he had said these words, the Jews departed, and had great reasoning among themselves. And Paul dwelt for two whole years in his own rented house, and received all those that came to him, preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him ( Acts 28:28-31 ).

We see some interesting things here that we must make note of. Number one: Paul being cast up on the island of Malta, no doubt God's hand was in that because God wanted to bring the message of salvation to those on the island of Malta. To Paul it looked like a great tragedy being shipwrecked, having to swim to shore. The peril of his life. But yet God was using that disaster to bring His truth to these people.

Paul, while he is here in Rome sitting in this prison for two years, spent his time witnessing to those that came to him, but also writing some of his New Testament epistles. Had it not been for this imprisonment, we today probably would not have the epistle to the Ephesians, which Paul wrote from this prison cell. Or the epistle to the Philippians, or the epistle to the Colossians, or the little epistle to Philemon. For Paul wrote all of these during this two-year imprisonment time in Rome.

The book of Acts closes about the year sixty-three. Paul wrote II Timothy in the year about sixty-six. So Paul was probably freed after his appearance to Nero. In writing his second letter to Timothy, just before he was back in prison in Rome in 66 A.D., he makes mention that he left Trophimus sick at Melita. When Paul was returning to Jerusalem before this particular imprisonment, Trophimus was with him and went with him from Melita to Jerusalem. In fact, it was Trophimus who was with Paul in the temple when the Jews got excited and said, "This guy has brought Gentiles into the temple." It was Trophimus that was with Paul there in the temple at the time of Paul's arrest by the Romans and being beaten by the Jews.

Writing to Timothy, it must be that Paul went back to Ephesus, back to Melita, and that time when he left Melita, had to leave Trophimus there because he was sick, as he mentions in his last letter, the second epistle to Timothy, chapter four.

It would be well for you with this background of Paul in jail in Rome, the last chapter of Acts, it would be well for you to this week read the epistles of Ephesians, Colossians and the Philippians. Paul talks about a prisoner of the Lord Jesus Christ. He talks about a prisoner for your sake and he speaks much about his bonds. And yet he speaks of the rejoicing, the glorious rejoicing always in the Lord. It would be well to read Paul's prison epistles that were written during this time.

Why is it that Luke stopped his record here? Why didn't Luke tell us of the future of Paul? Why is it that we have to look to men like Eusebius and other early historians to find out what happened to Paul after this imprisonment?

If you go back in the book of Acts to chapter one, as Jesus is promising the Holy Spirit to the apostles, He said, "You will receive power, when the Holy Spirit comes upon you: and you shall be witnesses of me both in Jerusalem, and in Judea, and in Samaria, and unto the uttermost parts of the earth" ( Acts 1:8 ).

Paul is now come to Rome, the heart of the world; and from Israel, one of the uttermost parts. And so the fulfillment of the prophecy of Christ is complete, and Luke did not see any necessity of carrying the record any further than just here in Acts. Words of Christ have been fulfilled and the Gospel, which began in Jerusalem, spread through Judea, and then by Philip into Samaria, and then by Paul and Barnabas to others, to the uttermost parts of the earth, has been fulfilled at this time. And Luke feels that that is sufficient. We've covered the story of the spreading of the Gospel into the world during that first century of the church's history.

This comes to the end of church history from a biblical standpoint, except that as we get into the book of Revelation later on, we'll find John writing at a later period of history. Some almost thirty years after these events and the close of the cannon of New Testament scriptures.

Again I encourage you, along with Romans one and two for next Sunday, do read Ephesians, Philippians, Colossians and the little epistle of Philemon to get a picture of Paul and some of the attitudes and all during the time of this Roman imprisonment as he used this time to minister unto the church.

Father, we thank You again tonight for the privilege of having Your Word, of studying Your Word. And Lord, we're so excited as we see Your Word fulfilled. As we see those prophecies fulfilled by Jesus Christ. And as we see the prophecies of the temple that is to be built in our days or in the last days, if we live to that, Lord, we're so excited to see men who have upon their hearts that yearning for the temple to be rebuilt. A place of worship restored. And Father, we just thank You for again the confirmation of Your Word in the hearts of men. We ask Your blessing and Your peace upon Jerusalem, Lord. In these difficult times with the highly volatile situation that exists, Lord, we pray that You would bring peace to this troubled area. And as the nation now, Lord, is sort of stunned by the resignation of Prime Minister Begin, we ask, Lord, that You would just really bring into office that man that You please. Lord, I pray for Prime Minister Begin. I ask that You would minister strength to him, encourage his heart, lift him up, Lord. I thank You for the courage and the strength and the guidance that this man brought to Israel. And Lord, I do pray that You will hand-pick His successor, that You might lead these people in these perilous times and in these momentous decisions that are being made for the future and the security of that land, Lord. We know that that which You have purposed shall surely come to pass. And if there is anything, Lord, that You would have us to do in the fulfilling of Your purposes, speak to our hearts, lay it upon our hearts that we might be obedient, Lord, unto You. In Jesus' name we pray, Amen.

We request that you pray for us the next couple evenings as we're up in Seattle, and that God would work in a very special way as we meet with the people up there. That God will just anoint our hearts, put His Word upon our hearts for those people, and that it might be a time of spiritual blessings for them as we bring them the Word of God.

God bless you, give you a glorious week, surround you with His love, fill you with His Spirit and cause your heart to overflow with His joy. In Jesus' name. "

Contending for the Faith

And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.

At the close of the day and apparently also at the close of Paul’s efforts to expound God’s word, there appears to have been many animated and perhaps loud discussions among the Jews. Paul surely is exhausted and frustrated in his struggle with unbelief and prejudice; yet he gives his audience one last thought to ponder.

As a final thought, Paul quotes this passage from Isaiah 6:9-10. The point is a reminder that the same self-imposed blindness that caused the Jews to reject Jesus is now causing them to reject the gospel. It is not the fact that the Jews cannot hear but rather that they will not. It is not that they cannot see but that they "closed their eyes." They can also understand, but they choose not to.

It might be beneficial to make a modern application. The Jews were satisfied with their religion to the point that they were unwilling to listen to anything else. Today there are untold thousands who also have a self-imposed blindness because they are satisfied with their religion or lack of it. They are unwilling to "try" what they believe against the word of God. They choose not to see, hear, and understand the gospel.

Jesus also uses this passage from Isaiah, quoted here by Paul, in reference to the Jews in Matthew 13:14-15; Mark 4:12; and John 12:38-41.

It should also be noticed that the Holy Spirit spoke the will of God through Isaiah the prophet. Lenski makes the following comment:

He names "the Holy Spirit" as though the Jews knew this Third Person of the Godhead fully. They did. The Old Testament revealed the Trinity. In the days of the Baptist we find no Jew objecting to the Three Persons. The Jews have not yet become Unitarian (1126-1127).

Dr. Constable's Expository Notes

5. Ministry in Rome 28:16-31

Luke’s purpose in recording Paul’s ministry in Rome included vindicating God’s promises to Paul that he would bear witness there (Acts 23:11; Acts 27:24). Even though a church already existed there, Paul’s ministry in Rome was significant in Luke’s purpose because he was the apostle to the Gentiles. The apostle to the Gentiles was now able to minister in the heart of the Gentile world.

"Gentiles saw Rome as the center of the earth." [Note: Ibid., p. 726.]

Dr. Constable's Expository Notes

Paul’s second conference with the Jewish leaders 28:23-29

Dr. Constable's Expository Notes

Luke recorded for the third and last time what had become the Jews’ characteristic response to hearing the gospel (Acts 28:24; Acts 13:46; Acts 18:6; cf. Romans 11:7-10). Paul’s parting word was a quotation from Isaiah 6:9-10 in which God told the prophet that his Jewish hearers would not believe God’s message through him (cf. Matthew 13:14-15; Mark 4:12; Luke 8:10; John 12:40-41). Paul saw that this word to Isaiah was as applicable in his own day as it had been in Isaiah’s. He also regarded it as inspired by the Holy Spirit.

"In every instance in Acts where a scriptural quote is introduced by a reference to the Spirit, the Spirit is described as having spoken (cf. 1.16; 4.25). In this manner the written Word is shown to be a dynamic, ’living’ Word." [Note: Polhill, p. 543.]

"Note how the failure to respond to the message of the gospel is seen as a failure to turn." [Note: The NET Bible note on Acts 28:27.]

Barclay's Daily Study Bible

Chapter 28

WELCOME AT MALTA ( Acts 28:1-6 )

28:1-6 When we had been brought safely to shore, we recognized that the island was Malta. The natives showed us quite extraordinary kindness for they lit a bonfire and brought us all to it because of the rain which had come on and the cold. When Paul had twisted up a faggot of sticks and placed it on the fire, a viper came out of it because of the heat and fastened on his hand. When the natives saw the snake hanging from his hand, they said to each other, "This man must be a murderer and, although he has been rescued from the sea, justice has not allowed him to live." But Paul shook the snake off into the fire and took no harm. They stood waiting for him to swell up or suddenly to fall down dead; and when they had waited expectantly for a long time and saw that nothing untoward was happening to him, they changed their minds and began to say that he was a god.

It was upon the island of Malta that Paul and the ship's company were cast. The King James Version is a little unkind to the Maltese. It calls them the barbarous people. It is true that the Greek calls them barbaroi ( G915) ; but to the Greek the barbarian was a man who said bar-bar, that is, a man who spoke an unintelligible foreign language and not the beautiful Greek tongue. We come nearer to the meaning when we simply call them the natives.

This passage sheds vivid little side-lights on the character of Paul. For one thing, there is the lovely and homely touch that he was a man who could not bear to be doing nothing; there was a bonfire to be kept alight and Paul was gathering brushwood for it. Once again we see that for all Paul's visions he was an intensely practical man; and more, that great man though he was, he was not ashamed to be useful in the smallest thing.

It is told that Booker Washington in his youth walked hundreds of miles to one of the few universities which took in negro students. When he got there he was told that the classes were full. He was offered a job at making beds and sweeping floors. He took it; and he swept those floors and made those beds so well that before very long they took him as a student and he went on to become the greatest scholar and administrator of his people. It is only the little man who refuses the little task.

Further, we see Paul as a man cool and unexcited. In one of his bundles of brushwood was a torpid viper which was wakened by the heat and fastened itself to his hand. It is difficult to tell whether this was a miraculous happening or not. Nowadays at least there is no such thing as a poisonous snake in Malta; and in Paul's time there was a snake very like a viper but quite harmless. It is far more likely that Paul shook off the snake before it had time to pierce his skin. In any event he seems to have handled the whole affair as if it was of little account. It certainly looked to the Maltese like a miracle but clearly Paul was a man who did not fuss!

HELP AND HEALING ( Acts 28:7-10 )

28:7-10 In the neighbourhood of that place there were estates which belonged to the Chief of the island, who was called Publius. He welcomed us and hospitably entertained us for three days. It so happened that Publius' father was lying ill, in the grip of intermittent attacks of fever and of dysentery. Paul went to visit him. He prayed and laid his hands on him and cured him. When this happened,. the rest of the people in the island who had ailments kept coming and being cured. So they heaped honours upon us and when we left they gave us supplies for our needs.

It seems that in Malta the Chief of the island was a title; and Publius may well have been the chief Roman representative for that part of the island. His father was ill and Paul was able to exercise his healing gift and bring him relief. But in Acts 28:9 there is a very interesting possibility. That verse says that the rest of the people who had aliments came and were healed. The word used is the word for receiving medical attention; and there are scholars who think that this can well mean, not only that they came to Paul, but that they came to Luke who gave them of his medical skill. If that be so, this passage gives us the earliest picture we possess of the work of a medical missionary. There is a poignant thing here. Paul could exercise the gift of healing; and yet he himself had always to bear about with him the thorn in the flesh. Many a man has brought to others a gift which was denied to him. Beethoven, for instance, gave to the world immortal music which he himself, being stone-deaf, never heard. It is one of the wonders of grace that such men did not grow bitter but were content to be the channels of blessings which they themselves could never enjoy.

SO WE CAME TO ROME ( Acts 28:11-15 )

28:11-15 After three months we set sail on an Alexandrian ship which had wintered in the island, the figure-head of which was The Heavenly Twins. We landed at Syracuse and stayed there for three days. From there we sailed round and arrived at Rhegium; and, after one day, when the south wind had sprung up, we made Puteoli in two days. There we found brethren and were invited to stay amongst them for seven days; and so we came to Rome. When the brethren had received news about us, they came from there to meet us, as far as Apii Forum and the Three Taverns. When Paul saw them he thanked God and took courage.

After three months, Paul and the ship's company managed to get passages for Italy on another corn ship which had wintered in Malta. In those days ships had figure-heads. Two of the favourite gods of sea-faring folk were The Heavenly Twins, Castor and Pollux; and this ship had carved images of them as its figure-head. This time the voyage was as prosperous as the previous one had been disastrous.

Puteoli ( G4223) was the port of Rome. There must have been tremors in Paul's heart for now he was on the very threshold of the capital of the world. How would a little Jewish tentmaker fare in the greatest city in the world? To the north lay the port of Misenum where the Roman fleets were stationed; and as he saw the warships in the distance Paul must have thought of the might of Rome. Nearby were the beaches of Baiae which was the "Brighton of Italy," with its crowded beaches and the coloured sails of the yachts of the wealthy Romans. Puteoli, with its wharves and its store-houses and its ships, has been called the "Liverpool of the ancient world."

For once there must have been a catch at Paul's heart as he faced Rome almost alone. Then something wonderful happened. Apii Forum is 43 miles from Rome and the Three Taverns, 33. They were on the great Appian Way which led from Rome to the coast. And a deputation of Roman Christians came to meet him. The Greek word used is that used for a city deputation going to meet a general or a king or a conqueror. They came to meet Paul as one of the great ones of the earth; and he thanked God and took courage. What was it that so specially lifted up his heart? Surely it was the sudden realization that he was far from being alone.

The Christian is never alone. (i) He has the consciousness of the unseen cloud of witnesses around him and about him. (ii) He has the consciousness of belonging to a world-wide fellowship. (iii) He has the consciousness that wherever he goes there is God. (iv) He has the certainty that his Risen Lord is with him.

UNSYMPATHETIC JEWS ( Acts 28:16-29 )

28:16-29 When we arrived in Rome, permission was given to Paul to stay in his own house with the soldier who was his guard. After three days he invited the leaders of the Jews to come to see him. When they had assembled, he proceeded to say, "Brethren, although I have done nothing against the People or against our ancestral customs, I was given over as a prisoner into the hands of the Romans from Jerusalem. When the Romans had investigated my case, they wished to release me because there were no grounds which could be made a capital charge against me. When the Jews objected to my release, I was compelled to appeal to Caesar, not that I had any accusation to make against my nation. It is for this reason that I have invited you to come to see me and talk things over with me, for it is for the hope of Israel that I am wearing this chain." They said to him, "We have received no letter about you from Judaea and none of the brethren has arrived to report or say anything evil about you. We think it right to hear from you what opinions you hold, for, regarding this party of yours, it is a known fact to us that everywhere it is objected to." They fixed a day for him and a considerable number of them came to accept his hospitality. He expounded the matter to them, testifying concerning the kingdom of God and trying, from early morning until evening, to persuade them about Jesus with arguments based on the Law of Moses and the Prophets. Some were convinced by what he said and some refused to believe. When they could not agree with one another, they began to break up, after Paul had made one last statement, "It was rightly," he said, "that the Holy Spirit spoke to your fathers through the prophet Isaiah saying, 'Go to this people and say, "You will certainly hear and you will surely not understand; you will certainly look and you will surely not see; for the heart of this people has grown heavily insensitive and they hear dully with their ears and they have closed their eyes, so that they cannot see with their eyes and hear with their ears and understand with their hearts and turn that I should heal them."' Let it be known to you, this salvation of God has been sent out to the Gentiles; and it is they who will hear."

There is something infinitely wonderful in the fact that to the end of the day, wherever he went, Paul began with the Jews. For rather more than thirty years now they had been doing everything they could to hinder him, to undo his work, and even to kill him: and even yet it is to them first he offers his message. Is there any example of undefeatable hope and unconquerable love like this act of Paul when, in Rome too, he preached first to the Jews?

In the end he comes to a conclusion, implied in his quotation from Isaiah. It is that this too is the work of God; this rejection of Jesus by the Jews is the very thing which has opened the door to the Gentiles. There is a purpose in everything; on the helm of things is the hand of the unseen steersman--God. The door which the Jews shut was the door that opened to the Gentiles; and even that is not the end, because some time, at the end of the day, there will be one flock and one shepherd.

WITHOUT LET OR HINDRANCE ( Acts 28:30-31 )

28:30-31 For the space of two whole years, Paul remained there, earning his own living; and it was his custom to receive all who came to him, preaching the kingdom of God and teaching them the facts about the Lord Jesus Christ with complete freedom of speech and without let or hindrance.

To the end of the day Paul is Paul. The King James Version obscures a point. It says that for two years he lived in his own hired house. The real meaning is that he lived at his own expense, that he earned his own living. Even in prison his own two hands supplied his need; and he was not idle otherwise. It was there in prison that he wrote the letters to the Philippians, to the Ephesians, to the Colossians and to Philemon. Nor was he ever altogether alone. Luke and Aristarchus had come with him and to the end Luke remained ( 2 Timothy 4:11). Timothy was often with him ( Php_1:1 ; Colossians 1:1; Philemon 1:1). Sometimes Tychicus was with him ( Ephesians 6:21). For a while he had the company of Epaphroditus ( Php_4:18 ). And sometimes Mark was with him ( Colossians 4:10).

Nor was it wasted time. He tells the Philippians that all this has fallen out to the furtherance of the gospel ( Php_1:12 ). That was particularly so because his bonds were known throughout all the Praetorian Guard ( Php_1:13 ). He was in his own private lodging but night and day a soldier was with him ( Acts 28:16). These headquarters soldiers were members of the picked troops of the Emperor, the Praetorian Guard. In two years many of them must have spent long days and nights with Paul; and many a man must have gone from his guard duty with Christ in his heart.

And so the Book of Acts comes to an end with a shout of triumph. In the Greek without let or hindrance are one word and that one word falls like a victor's cry. It is the peak of Luke's story. We wonder why Luke never told us what happened to Paul, whether he was executed or released. The reason is that this was not Luke's purpose. At the beginning Luke gave us his scheme of Acts when he told how Jesus commanded his followers to bear witness for him in Jerusalem and all over Judaea and Samaria and away to the ends of the earth ( Acts 1:8). Now the tale is finished; the story that began in Jerusalem rather more than thirty years ago has finished in Rome. It is nothing less than a miracle of God. The Church which at the beginning of Acts could be numbered in scores cannot now be numbered in tens of thousands. The story of the crucified man of Nazareth has swept across the world in its conquering course until now without interference it is being preached in Rome, the capital of the world. The gospel has reached the centre of the world and is being freely proclaimed--and Luke's task is at an end.

-Barclay's Daily Study Bible (NT)

FURTHER READING

Acts

F. F. Bruce, The Book of Acts (NLC; E)

E. Haenchen, Die Apostelgeschichte (G)

F. J. Foakes Jackson and K. Lake, The Beginnings Of Christianity (A five-volume work; especially useful are Vol.

IV, The Commentary and Vol. V, Additional Notes)

W. Neil, The Acts of the Apostles (NCB; E)

Abbreviations

NCB: New Century Bible

NLC: New London Commentary

E: English Text

G: Greek Text

-Barclay's Daily Study Bible (NT)

Gill's Exposition of the Whole Bible

Saying, go unto this people, and say,.... A message sent in wrath and judgment to the people of Israel, rejected from being the people of God, a "lo ammi" being written upon them; and therefore God does not call them "his", but "this" people: and this message was sent by an evangelical prophet, who foretold, in the clearest manner, the Messiah's incarnation, and birth of a virgin, the work he was to do, the sufferings he should undergo, and the glory that should follow; and that after he had seen in a vision the glory of the King Messiah, the perfections of deity filling the temple of his human nature, him exalted on a throne, and attended and worshipped by angels; after he had had such a view of his beauty and excellency, that laid him low in his own sight, and humbled him under a sense of his own impurity and unworthiness; and after he had had a comfortable discovery and application of pardoning grace; and after he had expressed such a readiness and willingness to go on the Lord's errand: which one might have thought would have been of a different nature; and that he would have been sent, and have been made useful, to set forth the glories and excellencies of Christ's person, office, and grace, he had had such a view of; and to preach the comfortable doctrine of pardoning grace to men, which he had just now such a gracious experience of; but on the contrary, he is bid to say,

hearing ye shall hear; with bodily ears, the Gospel preached by the Messiah and his apostles:

and shall not understand, spiritually and experimentally, what they heard: to have an opportunity of hearing the Gospel, is a great blessing; seeing it is good news, glad tidings of good things, a joyful sound, and the voice of Christ himself; it is a distinguishing favour, and what all men at all times have not; when it is attended with a divine energy, the Spirit of God is received through it, regeneration, quickening and sanctifying grace are by it; faith comes by hearing it, and Christ is found under the ministration of it; and, generally speaking, the understanding and knowledge of divine things, are by means of it: men are naturally without the understanding of spiritual things, and where the Gospel is not, they remain so; the ministers of the Gospel, and the word preached by them, are the means of leading men into a spiritual understanding of things, though only as, and when attended with the Spirit of God, who is a Spirit of wisdom and revelation, in the knowledge of Christ: and a special mercy it is when persons, whilst hearing the word, understand what they hear, and can distinguish truth from error; and approve of the truth, receive the love of it, feel the power, and taste the sweetness of it; find it and eat it, believe, embrace, and profess it, and bring forth fruits worthy of it: but on the contrary, when it is heard and not understood, it is an awful dispensation; for hence either they content themselves with bare hearing, and depend upon it for salvation; or they despise and speak evil of what they do not understand; and so their hearing, instead of being a blessing, is an aggravation of their condemnation:

and seeing ye shall see: miracles wrought:

and not perceive; them to be proofs of the things, for which they are wrought: so Jarchi expounds those words,

"ye shall see the wonders, or miracles I have done for you, and shall not set your hearts to know me''

from whence it appears that the Gospel preached in the clearest and most powerful manner, and even miracles wrought in confirmation of it, are insufficient for conversion; and nothing will effect it, but efficacious grace.

Henry's Complete Commentary on the Bible

      23 And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.   24 And some believed the things which were spoken, and some believed not.   25 And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers,   26 Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive:   27 For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.   28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.   29 And when he had said these words, the Jews departed, and had great reasoning among themselves.

      We have here a short account of a long conference which Paul had with the Jews at Rome about the Christian religion. Though they were so far prejudiced against it, because it was every where spoken against, as to call it a sect, yet they were willing to give it a hearing, which was more than the Jews at Jerusalem would do. It is probable that these Jews at Rome, being men of larger acquaintance with the world and more general conversation, were more free in their enquiries than the bigoted Jews at Jerusalem were, and would not answer this matter before they heard it.

      I. We are here told how Paul managed this conference in defence of the Christian religion. The Jews appointed the time, a day was set for this dispute, that all parties concerned might have sufficient notice, Acts 28:23; Acts 28:23. Those Jews seemed well disposed to receive conviction, and yet it did not prove that they all were so. Now when the day came,

      1. There were many got together to Paul. Though he was a prisoner and could not come out to them, yet they were willing to come to him to his lodging. And the confinement he was now under, if duly considered, instead of prejudicing them against his doctrine, ought to confirm it to them; for it was a sign not only that he believed it, but that he thought it worth suffering for. One would visit such a man as Paul in his prison rather than not have instruction from him. And he made room for them in his lodging, not fearing to give offence to the government, so that he might do good to them.

      2. He was very large and full in his discourse with them, seeking their conviction more than his own vindication. (1.) He expounded, or explained, the kingdom of God to them,--showed them the nature of that kingdom and the glorious purposes and designs of it, that it is heavenly and spiritual, seated in the minds of men, and shines not in external pomp, but in purity of heart and life. That which kept the Jews in their unbelief was a misunderstanding of the kingdom of God, as if it came with observation; let but that be expounded to them, and set in a true light, and they will be brought into obedience to it. (2.) He not only expounded the kingdom of God, but he testified it,--plainly declared it to them, and confirmed it by incontestable proofs, that the kingdom of God by the Messiah's administration was come, and was now set up in the world. He attested the extraordinary powers in the kingdom of grace by which bore his testimony to it from his own experience of its power and influence upon him, and the manner of his being brought into subjection to it. (3.) He not only expounded and testified the kingdom of God, but he persuaded them, urged it upon their consciences and pressed them with all earnestness to embrace the kingdom of God, and submit to it, and not to persist in an opposition to it. He followed his doctrine (the explication and confirmation of it) with a warm and lively application to his hearers, which is the most proper and profitable method of preaching. (4.) He persuaded them concerning Jesus. The design and tendency of his whole discourse were to bring them to Christ, to convince them of his being the Messiah, and to engage them to believe in him as he is offered in the gospel. He urged upon them, ta peri tou Iesou--the things concerning Jesus, the prophecies of him, which he read to them out of the law of Moses and out of the prophets, as pointing at the Messiah, and showed how they had all had their accomplishment in this Jesus. They being Jews, he dealt with them out of the scriptures of the Old Testament, and demonstrated that these were so far from making against Christianity that they were the great proofs of it; so that, if we compare the history of the New Testament with the prophecy of the Old, we must conclude that this Jesus is he that should come, and we are to look for no other.

      3. He was very long; for he continued his discourse, and it should seem to have been a continued discourse, from morning till evening; perhaps it was a discourse eight or ten hours long. The subject was curious--he was full of it--it was of vast importance--he was in good earnest, and his heart was upon it--he knew not when he should have such another opportunity, and therefore, without begging pardon for tiring their patience, he kept them all day; but it is probable that he spent some of the time in prayer with them and for them.

      II. What was the effect of this discourse. One would have thought that so good a cause as that of Christianity, and managed by such a skilful hand as Paul's, could not but carry the day, and that all the hearers would have yielded to it presently; but it did not prove so: the child Jesus is set for the fall of some and the rising again of others, a foundation stone to some and a stone of stumbling to others. 1. They did not agree among themselves,Acts 28:25; Acts 28:25. Some of them thought Paul was in the right, others would not admit it. This is that division which Christ came to send, that fire which he came to kindle, Luke 12:49; Luke 12:51. Paul preached with a great deal of plainness and clearness, and yet his hearers could not agree about the sense and evidence of what he preached. 2. Some believed the things that were spoken, and some believed not,Acts 28:24; Acts 28:24. There was the disagreement. Such as this has always been the success of the gospel; to some it has been a savour of life unto life, to others a savour of death unto death. Some are wrought upon by the word, and others hardened; some receive the light, and others shut their eyes against it. So it was among Christ's hearers, and the spectators of his miracles, some believed and some blasphemed. If all had believed, there had been no disagreement; so that all the blame of the division lay upon those who would not believe.

      III. The awakening word which Paul said to them at parting. He perceived by what they muttered that there were many among them, and perhaps the greater part, that were obstinate, and would not yield to the conviction of what he said; and they were getting up to be gone, they had had enough of it: "Hold," says Paul, "take one word with you before you go, and consider of it when you come home: what do you think will be the effect of your obstinate infidelity? What will you do in the end hereof? What will it come to?"

      1. "You will by the righteous judgment of God be sealed up under unbelief. You harden your own hearts, and God will harden them as he did Pharaoh's'; and this is what was prophesied of concerning you. Turn to that scripture (Isaiah 6:9; Isaiah 6:10), and read it seriously, and tremble lest the case there described should prove to be your case." As there are in the Old Testament gospel promises, which will be accomplished in all that believe, so there are gospel threatenings of spiritual judgments, which will be fulfilled in those that believe not; and this is one. It is part of the commission given to Isaiah the prophet; he is sent to make those worse that would not be made better. Well spoke the Holy Ghost by Esaias the prophet unto our fathers. What was spoken by JEHOVAH is here said to be spoken by the Holy Ghost, which proves that the Holy Ghost is God; and what was spoken to Isaiah is here said to be spoken by him to their fathers, for he was ordered to tell the people what God said to him; and, though what is there said had in it much of terror to the people and of grief to the prophet, yet it is here said to be well spoken. Hezekiah said concerning a message of wrath, Good is the word of the Lord which thou hast spoken,Isaiah 39:8. And he that believes not shall be damned is gospel, as well as, He that believes shall be saved,Mark 16:16. Or this may be explained by that of our Saviour (Matthew 15:7), "Well did Esaias prophesy of you. The Holy Ghost said to your fathers, that which would be fulfilled in you, Hearing you shall hear, and shall not understand." (1.) "That which was their great sin against God is yours; and that is this, you will not see. You shut your eyes against the most convincing evidence possible, and will not admit the conclusion, though you cannot deny the premises: Your eyes you have closed," Acts 28:27; Acts 28:27. This intimates an obstinate infidelity, and a willing slavery to prejudice. "As your fathers would not see God's hand lifted up against them in his judgments (Isaiah 26:11), so you will not see God's hand stretched out to you in gospel grace." It was true of these unbelieving Jews that they were prejudiced against the gospel; they did not see, because they were resolved they would not, and none so blind as those that will not see. They would not prosecute their convictions, and for this reason would not admit them. They have purposely closed their eyes, lest they should see with their eyes the great things which belong to their everlasting peace, should see the glory of God, the amiableness of Christ, the deformity of sin, the beauty of holiness, the vanity of this world, and the reality of another. They will not be changed and governed by these truths, and therefore will not receive the evidence of them, lest they should hear with their ears that which they are loth to hear, the wrath of God revealed from heaven against them, and the will of God revealed from heaven to them. They stop their ears, like the deaf adder, that will not hearken to the voice of the charmer, charm he ever so wisely. Thus their fathers did; they would not hear,Zechariah 7:11; Zechariah 7:12. And that which they are afraid of in shutting up their eyes and ears, and barricading (as it were) both their learning senses against him that made both the hearing ear and the seeing eye, is, lest they should understand with their heart, and should be converted, and I should heal them. They kept their mind in the dark, or at least in a constant confusion and tumult, lest, if they should admit a considerate sober thought, they should understand with their heart how much it is both their duty and their interest to be religious, and so by degrees the truth should be too hard for them, and they should be converted from the evil ways which they take pleasure in, to those exercises to which they have now an aversion. Observe, God's method is to bring people first to see and he and so to understand with their hearts, and then to convert them, and bow their wills, and so heal them, which is the regular way of dealing with a rational soul; and therefore Satan prevents the conversion of souls to God by blinding the mind and darkening the understanding, 2 Corinthians 4:4. And the case is very sad when the sinner joins with him herein, and puts out his own eyes. Ut liberius peccent, libenter ignorant--They plunge into ignorance, that they may sin the more freely. They are in love with their disease, and are afraid lest God should heal them; like Babylon of old, We would have healed her, and she would not be healed, Jeremiah 51:9. This was the sin. (2.) "That which was the great judgment of God upon them for this sin is his judgment upon you, and that is, you shall be blind. God will give you up to a judicial infatuation: Hearing you shall hear--you shall have the word of God preached to you over and over--but you shall not understand it; because you will not give your minds to understand it, God will not give you strength and grace to understand it. Seeing you shall see--you shall have abundance of miracles and signs done before your eyes--but you shall not perceive the convincing evidence of them. Take heed lest what Moses said to your fathers should be true of you (Deuteronomy 29:4), The Lord has not given you a heart to perceive, and eyes to see, and ears to hear, unto this day; and what Isaiah said to the men of his generation (Isaiah 29:10-12), The Lord has poured out upon you the spirit of deep sleep, and has closed your eyes." What with their resisting the grace of God and rebelling against the light, and God's withdrawing and withholding his grace and light from them,--what with their not receiving the love of the truth, and God's giving them up for that to strong delusions, to believe a lie,--what with their wilful and what with their judicial hardness, the heart of this people is waxed gross, and their ears are dull of hearing. They are stupid and senseless, and not wrought upon by all that can be said to them. No physic that can be given them operates upon them, nor will reach them, and therefore their disease must be adjudged incurable, and their case desperate. How should those be happy that will not be healed of a disease that makes them miserable? And how should those be healed that will not be converted to the use of the methods of cure? And how should those be converted that will not be convinced either of their disease or of their remedy? And how should those be convinced that shut their eyes and stop their ears? Let all that hear the gospel, and do not heed it, tremble at this doom; for, when once they are thus given up to hardness of heart, they are already in the suburbs of hell; for who shall heal them, if God do not?

      2. "Your unbelief will justify God in sending the gospel to the Gentile world, which is the thing you look upon with such a jealous eye (Acts 28:28; Acts 28:28): therefore seeing you put the grace of God away from you, and will not submit to the power of divine truth and love, seeing you will not be converted and healed in the methods which divine wisdom has appointed, therefore be it known unto you that the salvation of God is sent unto the Gentiles, that salvation which was of the Jews only (John 4:22), the offer of it is made to them, the means of it afforded to them, and they stand fairer for it than you do; it is sent to them, and they will hear it, and receive it, and be happy in it." Now Paul designs hereby, (1.) To abate their displeasure at the preaching of the gospel to the Gentiles, by showing them the absurdity of it. They were angry that the salvation of God was sent to the Gentiles, and thought it was too great a favour done to them; but, if they thought that salvation of so small a value as not to be worthy of their acceptance, surely they could not grudge it to the Gentiles as too good for them, nor envy them for it. The salvation of God was sent into the world, the Jews had the first offer of it, it was fairly proposed to them, it was earnestly pressed upon them, but they refused it; they would not accept the invitation which was given to them first to the wedding-feast and therefore must thank themselves if other guests be invited. If they will not strike the bargain, nor come up to the terms, they ought not to be angry at those that will. They cannot complain that the Gentiles took it over their heads, or out of their hands, for they had quite taken their hands off it, nay, they had lifted up the heel against it; and therefore it is their fault, for it is through their fall that salvation is come to the Gentiles,Romans 11:11. (2.) To improve their displeasure at the favour done to the Gentiles to their advantage, and to bring good out of that evil; for when he had spoken of this very thing in his epistle to the Romans, the benefit which the Gentiles had by the unbelief and rejection of the Jews, he says, he took notice of it on purpose that he might provoke his dear countrymen the Jews to a holy emulation, and might save some of them,Romans 11:14. The Jews have rejected the gospel of Christ, and pushed it off to the Gentiles, but it is not yet too late to repent of their refusal, and to accept of the salvation which they did make light of; they may say No, and take it, as the elder brother in the parable, who, when he was bidden to go work in the vineyard, first said, I will not, and yet afterwards repented and went,Matthew 21:29. Is the gospel sent to the Gentiles? Let us go after it rather than come short of it. And will they hear it, who are thought to be out of hearing, and have been so long like the idols they worshipped, that have ears and hear not? And shall not we hear it, whose privilege it is to have God so nigh to us in all that we call upon him for? Thus he would have them to argue, and to be shamed into the belief of the gospel by the welcome it met with among the Gentiles. And, if it had not that effect upon them, it would aggravate their condemnation, as it did that of the scribes and Pharisees, who, when they saw the publicans and harlots submit to John's baptism, did not afterwards thereupon repent of their folly, that they might believe him,Matthew 21:32.

      IV. The breaking up of the assembly, as it should seem, in some disorder. 1. They turned their backs upon Paul. Those of them that believed not were extremely nettled at that last word which he said, that they should be judicially blinded, and that the light of the gospel should shine among those that sat in darkness. When Paul had said these words, he had said enough for them, and they departed, perhaps not so much enraged as some others of their nation had been upon the like occasion, but stupid and unconcerned, no more affected, either with those terrible words in the close of his discourse or all the comfortable words he had spoken before, than the seats they sat on. They departed, many of them with a resolution never to hear Paul preach again, nor trouble themselves with further enquiries about this matter. 2. They set their faces one against another; for they had great disputes among themselves. There was not only a quarrel between those who believed and those who believed not, but even among those who believed not there were debates. Those that agreed to depart from Paul, yet agreed not in the reasons why they departed, but had great reasoning among themselves. Many have great reasoning who yet do not reason right, can find fault with one another's opinions, and yet not yield to truth. Nor will men's reasoning among themselves convince them, without the grace of God to open their understandings.

Kelly Commentary on Books of the Bible

The closing chapters from 21 to the end of the book are devoted to an episode full of interest and profit Paul's course from Jerusalem to Rome. And here we find ourselves in an atmosphere considerably different from what we have had before. It is no longer the mighty power of the Holy Ghost, either inaugurating the great work of God on the earth at Jerusalem, nor His equally wonderful energy in breaking through the old bottles of Judaism, when grace flowed freely, first to Samaria, then to the Gentiles, and in principle, as we know, in due time to the ends of the earth. Neither have we the apostle separated, as it is said, unto the gospel of God. These were the three great divisions and the main contents of the book up to the point we are arrived at. But now the apostle is about to become a prisoner, nor this without warning. The Holy Ghost, as we may see on the surface of the verses I have read, admonished the apostle time after time; but the apostle shows us the most striking combination of what was truly heavenly in faith and life with the strongest clinging of heart to his brethren after the flesh. This is what makes the difficulty of appreciating his history by no means small. But one may say that what was infirmity must be allowed to be infirmity on the noblest side (if any thing be so, which I do not deny,) of the human heart. Nevertheless we have the immediate effect in the lesson that even this does force us into altogether new circumstances wherein God never fails to magnify Himself. He knows how to turn even that which may have been in itself mistaken to His own glory, and then He in grace forms new channels and suited ways, not without a righteous judgment of the error even if it were in the best, and so much the more remarkably because it was in the best. And this I believe to be the prominent lesson of these later chapters of the Acts.

Let us, however, pursue the course of the divine instruction.

The apostle goes on his way and finds disciples, and tarries among them, as we are told, at Tyre for "seven days." This seems to have been a common term of stay we can readily conceive why. One great reason, I do not doubt, was to enjoy the fellowship of the saints together, to spend with the Christians in a new place that day which has the strongest possible claim on the heart that is true to Jesus the first day of the week. This was expressly shown in Acts 20:1-38. The Spirit of God does not repeat the same express statement here. Nevertheless I do not think we are far astray if we connect the seven days of the apostolic visit with that which was stated plainly in verses 6, 7, of that chapter. At Troas it was said that "we abode seven days; and upon the first day of the week, when the disciples (or rather, we) came together to break bread, Paul preached." Here there is no such positive affirmation, but still the mention in a similar way of seven days with the disciples may well open a question for spiritual judgment what the motive was for such a term. I do not doubt myself that it was to have the joy of meeting all saints in each locality as opportunity served, and of cheering and strengthening them on their course.

No doubt the spiritual instincts of the children of God would lead them always to desire to be together. For my own part I cannot understand a child of God who on principle could abstain from any occasion that summoned round the name of the Lord the members of the household of faith. It appears to me that, far from being a waste of time or from any other object being of the same moment, it is simply a question whether we value Christ, whether we truly are walking in the Spirit, if we live in the Spirit, whether the objects of the constant active love of God are also in measure the objects of our love in Christ's name.

I think therefore that it is according to the Lord that the children of God should if practicable be together every day. To this the power of the Spirit would lead: only the circumstances in which we are placed in this world necessarily hinder it. Therefore the true principle according to the word of God is a coming together whenever it is practicable; and we do well to cherish a real exercise of heart and conscience in judging what the practicability is, or rather whether the impracticability be real or imaginary. Very often it will turn out to be in our will, an excuse for spiritual idleness, a want of affection to the children of God, and a want of sense of our own need. Accordingly obstacles are allowed in own minds, such as the claims of business, or the family, or even the work of the Lord. Now all these have their place. Surely God would have all His children to seek to glorify Him, whatever may be their duty. They have natural duties in this world; and the wonderful power of Christianity is seen in filling with what is divine that which without Christ would be merely of nature; and this should ramify the whole course of a man's life after he belongs to Christ. And so again the claims of children for instance, or parents, or the like, cannot be disputed; but then if they are really taken up for Christ, I do not think it will be found that it is to the loss of either parents or children, or that the little time is missed in the long run that is spent in seeking the strength of the Lord, and in communion according to our measure. We ought to be open for both; and we shall ourselves never have any power to help unless we have the sense of the need of help from others; but both will be found together.

It appears to me that through the blessed apostle the Spirit of God gives us in these passing touches, and in recounting them valuable hints as to the spirit that animated him in his course. We may know in some slight degree what it is to be long on a journey without due rest, food, or shelter; and passing from one country and continent to another was by no means then the easy thing that it is in modern times. We have all the habit of being rapidly enough in motion, and anxious to get to the end. We can understand how the apostle, with so many hindrances in the way, might feel the comfort of these repeated stays, seven days in one place, seven days in another, as we have seen, expressly showing. the desire of his heart. after communion as well as confirming their souls. Such is what we find in this blessed man's course: in our little measure surely it ought to be so with us.

On this occasion, however, the disciples told Paul through the Spirit that he should not go up to Jerusalem. This was serious. There is no other comment upon it. We know not what the apostle said or did, further than this, that the apostle certainly went up to Jerusalem all the same. "When we had accomplished these days, we departed and went our way." Then we have the beautiful scene of the wives and the children. This has its value. There is a marked absence of allusion to children in the Acts of the Apostles, where much is said among men and saints and servants of God. But we do hear of them in that, which is confessedly suitable. Here they are brought forward, but not as a superstitious church ere long did, among other things, to receive a portion from the table of the Lord: things were soon to change if not to arrive at that pass yet; but we do see them in the expression of the love that filled all, and the desire to reap to the very last moment the blessing of having an apostle in their midst. In short, the children were there no less in token of respectful love to him who was going, but also set in the attitude to receive whatever blessing the Lord might be pleased to bestow upon them. "And they all brought us on our way with wives and children," it is said, "till we were out of the city, and we kneeled down and prayed, and, when we had taken our leave one of another, we took ship, and they returned home again."

Another means of letting us into the ways of God among His people is found at Caesarea. "We entered into the house of Philip the evangelist, which was one of the seven." We cannot well have forgotten his labours in earlier days at Samaria, and round about. But we are told here what we had not learnt then, that "the same man had four daughters." As unmarried, they were remaining in their father's house; and they prophesied. There is no reason why a woman should not have this or most other gifts as much as a man. I do not say the same kind of gift always. Surely God is wise and gives suited gifts whether to men or women, or, it may be, I was going to say, to children. The Lord is sovereign and knows how, as putting all who now believe in the body of Christ, so also to give them a work suitable to the purposes of His own grace. Certainly He did clothe these four daughters of Philip with a very special spiritual power. They had one of the highest characters of spiritual gift they prophesied. And if they were invested with this power, certainly it was not to be put under a bushel but to be exercised: the only question is how.

Now scripture, if we be but subject, is quite explicit as to this. In the first place, prophecy stands confessedly in the highest rank of teaching, but it is teaching. Next, the apostle is himself the person who tells us that he does not suffer a woman to teach. This is clearly decisive; if we bow to the apostle as inspired to give us God's mind, we ought to know that it is not the place of a Christian woman to teach. He is speaking on this topic, not in 1 Corinthians 11:1-34, but in 1 Corinthians 14:1-40 He is drawing the line between men and women in 1 Timothy 2:1-15. The latter epistle forbids the women as a class to teach. The other and still closer word in the former epistle, commands them to be silent in the assembly. At Corinth, apparently, there was some difficulty as to godly order and the right relations of men and women, because the Corinthians, being a people of speculative habits, instead of believing, reasoned about things. It was the tendency of the Greek mind to question everything. They could not understand that, if God had given a woman as good a gift as a man, she was not equally to use it. We can all feel their difficulty. Such reasoners are not wanting now. The fault of it all was, and is, that. God is left out. His will was not in the thought of the Corinthians. There was no waiting on the Lord to ascertain what was His mind. Clearly, if He has called the church into being, it cannot but be made for His own glory. He has His own mind and will about the church, and He has therefore spread out in His word how all the gifts of His grace are to be exercised.

Now the passages in1 Corinthians 14:1-40; 1 Corinthians 14:1-40 and in 1 Timothy 2:1-15 appear to me to be perfectly plain as to the relative place of the woman, whatever may be her gift. This may be said to decide only as to one sphere the assembly where the woman, according to scripture, is precluded from the exercise of her gift. I may say further, that in those days it did not occur to them that women. would go forth publicly to preach the word. Bad as the state of things was in early days, they seem to me to have looked for a greater sense of modesty on the part of women. There is not the slightest doubt that many females with the best intentions have thus preached, as they do still. They, or their friends, defend their course by appeals to the blessing of God on the one hand, and on the other to the crying need of perishing sinners everywhere. But nothing can be more certain than that scripture (and this is the standard) leaves them without the slightest warrant from the Lord for their line of conduct. Public preaching of the gospel on the part of women is never contemplated in scripture. It was bad enough for the Corinthians to think that they might speak among the faithful. It might have seemed that there women had the shelter of godly men; that there they were not offensively putting themselves forward before all sorts of people in the world, as must be the case in evangelising. Among the godly they may have imagined a veil, so, to speak, drawn over them more or less. But in modern times the end is supposed to justify the means. Gross as the Corinthians were, I must confess that to my mind the plans of our own day seem even more grievous, and with less excuse for them.

However this may be, we see here that the daughters of Philip did prophesy. No doubt it was in their father's house, as already intimated: otherwise the word of God would thus be set one part against another.

While they tarried there, a certain prophet came down from Judea, who repeats the warning to the apostle. Binding his own hands and feet with Paul's girdle he declares, "So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles." And thus it was accomplished to the letter. Nevertheless, spite of the tears of the saints, spite of the warning of this prophet, as of others before, Paul, with mind made up, answers, "What mean ye to weep and to break my heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus."

After all the apostle goes accordingly, and in Jerusalem the brethren receive him gladly. "And the day following Paul went in with us unto James; and all the elders were present." It is evident from this picture that all ecclesiastically was in due order at Jerusalem. An apostle was there who had an apparently high place of local dignity. Besides there were the ordinary overseers whom the Holy Ghost had set as guides and leaders in the assembly (that is, the local charge of elders). "And when Paul had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry." They owned the way in which the Lord had been glorified. At the same time their word to him is, "Thou seest, brother, how many thousands" (the true meaning is tens of thousands, myriads, which may probably give some a larger thought than is familiar of the vast and rapid spread of the gospel at that time among that nation) "of Jews there are which believe; and they are all zealous of the law; and they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying, that they ought not to circumcise their children, neither to walk after the customs." This was a mistake. Such was not the course of the apostle.

What Paul really taught was the impropriety of putting Gentiles under the law: he did not interfere with the Jews at this time, Later a distinct and peremptory message came from the Holy Ghost; but the process of the Lord with them was gradual His method with His ancient people I deem of importance for us to learn and imitate. It is perfectly true that it was in the mind of God in due time to bring out fully the deliverance of both Jew and Gentile from the law; but this was not done all at once, at least as regards the Jew. What the apostle set himself decidedly against was the effort to bring the Gentiles under law; and this was precisely what Pharisaic brethren were zealous for. Whether Judaizing Christians or the Gentiles themselves took up the law, the apostle did most resolutely reject and condemn the fatal error. But as regarded the Jews themselves there was the truest forbearance, flowing from, not characteristic largeness of heart only, but tender consideration for scrupulous consciences. If God had not yet sent out the final word that told them the old covenant was ready to vanish away, how could he who so closely followed His ways be hasty? The early days were really a time of transition, where Christ was ministered first to Jew and then to Gentile. The Gentile, never having been under law, was far more simple than the Jew in appreciating the liberty of the gospel. The Jew was tolerated in his prejudices until the closing message came from God, warning them of the danger of apostasy from the gospel through their adhesion to the law.

Having dwelt on this in sketching the epistle to the Hebrews, there is the less reason to say more about it now. But that epistle was to the Hebrew believers the last trumpet which summoned them to renounce all connection with the old system. Up to that time there had been a gradual transition, the gap widening, the difference more pronounced, but still every tie was not broken till this the final call. Such a way strikes me as worthy of our God a way which to our precipitate minds might seem somewhat difficult, because we have been mostly trained as Gentiles. Since we have entered into the truth of God more perfectly, we have seen the enormous mischief of bringing in the law and mixing it up with the gospel.

Let us remember then that, whilst the Holy Ghost always maintained liberty for the Gentile, there was unquestionably a time of waiting on the Jew. Even the apostle Paul was no exception to patience with their prejudices. As to the twelve, they seem to have feebly enough entered into this liberty from the law. Doubtless Paul, as being apostle of the Gentiles, called from heaven by the risen Jesus, and witness of sovereign grace, apprehended it after a different sort and richer measure; but we shall find that even he could warmly sympathise to a great extent with the feelings of a Jew. He is the one to whom, under God, we are indebted for knowing anything about Christianity in its full form and real strength; yet, for all that, it is quite evident that he had, if not Jewish prejudice, certainly the warmest Jewish attachments; and, in point of fact, it was the strength of his affection to the ancient people of God that brought him into the trouble recorded in these concluding chapters of this book, the Acts of the Apostles.

This, we must remember, to a certain extent, may be viewed as an answer to the love found in our blessed Lord Himself; but then there were striking differences. In our Lord, love for Israel was, as all else, perfect: there was not, nor could be, the faintest admixture of a blemish. We know well the bare hint of such a thought would be repulsive to our faith and our love for His person. To the Christian it is impossible to conceive it for an instant. At the same time, we know His love for that people was felt and expressed up to the last. It was His persistent love which brought Him into the circumstances of utter rejection when God's time was come, and He suffered all the consequence of their hatred (though infinitely more also for sin in atonement, which was His alone). Now the apostle knew what it was to love Israel and suffer for that love. Not only among the Gentiles, but among the saints, the more he loved the less, he was loved. This was true; but, if in general true there, emphatically was it to be verified among the Jews. Thus stands the wonderful fact in the history of the apostle Paul: the very man who brought out the church distinctly, and showed its heavenly character as none other approached; the very man that proved the absolute abolition of the old ties and relations, swallowing. up all in Christ exalted to the right hand of God: he is the man whose heart retained the strongest attachment of love to the ancient people of God. And I have not the smallest doubt that God gives us in this case a grave but gracious warning of its danger. Were it an apostle, were it the greatest of the apostles, still Paul was not Christ, and what in Christ could be and was absolute perfection, in Paul was not. Yet Paul was a man who puts all that have been since that day into the shade.

If I may express my feelings here, let me say that I felt nothing a greater trial to my own spirit than touching on this very theme. I could not point out any one thing I shrink from more than having the appearance of reflecting on such a servant of Christ. Yet God has written the history of all this, and He has written it surely not for sentiment and silence, but for utterance and common profit. He has written it, no doubt, that we should feel our own great shortcomings, end that we should beware of our spirit in setting up to condemn such an one as the great apostle of the Gentiles.

Still, I repeat, the Holy Ghost has recorded here His own warnings on the one side, and on the other the refusal of the apostle to act on them, if I may venture so to say, though it were through fulness of tender love, and an ever-burning affection for his brethren after the flesh. Alas! when we think of our faults; when we reflect how little they spring from anything that is lovely; when we recollect how much they are mixed with. worldliness, and impatience, and pride, and vanity, and self; when we observe that he was so deeply chastened, and met with such a distressing stop to the world-wide work which God had given him, in what a light do our faults appear! He had a pressure of trial such as few men ever knew beside himself; and, what might embitter it to him, all this the natural effect of slighting the admonitions of the Spirit of God by yielding to his undying love for a people out of whom, after all, he had been divinely separated to the work the Lord had given him to do. God having given us the account, whatever may be one's own feelings, can it be doubted that we are bound to read, and by grace to seek to understand? Yea, not this only, but may we apply it for the present blessing of our souls, and for our progress in the path of Christ here below, whatever it may be. We may have the smallest possible sphere; but, after all, a saint is a saint, and very dear to God, who magnifies Himself in the least of those that are His.

It is assuredly for our profit and to God's own glory that the Holy Ghost has written this remarkable appendix to the history the onward history of the Acts of the Apostles. Here we have a check which brings in new things, the fruit of persisting in going up to Jerusalem spite of the Spirit's testimony against it. The more blessed the man, the more serious the miss of firm footing. There is one step outside what the Spirit enjoined, whatever may be the mingling of that which is beautiful and lovely; at the same time, it was not the full height, so to speak, of the guidance of the Spirit of God. This exposed the apostle to something more, as it always does; and, indeed, so much the more, because it was such an one as Paul. The same principle is plain in David's life. The lack of energy, which might have been comparatively a little hurt to another, became the gravest snare to David; and, found out of the path of the Lord, he soon slips into the meshes of the devil. Not that I mean anything in the least degree tantamount in the apostle Paul; far from it; for, indeed, in this case the apostle was mercifully preserved from anything that gave the smallest activity to the corruption of nature. It was simply a defect, as it appears to me, of watching against his own love for Israel, and thus setting aside, consequently, the warnings that the Spirit gave. The tears and appeals seem to have rather stimulated and strengthened his desire, and accordingly this exposed him to what was a snare, not immoral but religious, through listening to others below his own measure. He took the advice of James.

"What is it, therefore? The multitude must needs come together: for they will hear that thou art come. Do therefore this that we say to thee. We have four men which have a vow on them; them take, and purify thyself with them, and be at charges with them, that they may shave their heads" what a position for the apostle to find himself in! "and all may know that those things, whereof they were informed concerning. thee, are nothing." Without pretending that there was nothing in the previous line of Paul tending to this (compare Acts 18:18), it is evident that the object was to give the appearance that he was a very good Jew indeed. Was this warrantable, or the whole truth? Was he not a somewhat ambiguous Jew? I believe that, as we have seen, there was an undisguised respect for what once had the sanction of God. And here was just the difference in his case from our blessed Lord's perfect ways. Up to the cross, we all know, the legal economy or first covenant had the sanction of God; after the cross, in principle it was judged. The apostle surely had weighed and appraised it all; he did not require any man to show him the truth. At the same time there was no small mingling of love for the people; and we know well how it may intercept that singleness of eye which is the safeguard of every Christian man.

The apostle then listens to his brethren about a matter in which he was incomparably more competent to form a sound judgment than any of them, Accordingly he suffers the consequence. He is found purifying himself along with the men who had a vow. He enters the temple, "to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them. And when the seven days were almost ended" which it is well known had to do with the Nazarite vow "the Jews which were of Asia, when they saw him in the temple, stirred up all the people and laid hands on him, crying out, Men of Israel, help! This is the man that teacheth all men every where against the people, and the law, and this place; and further brought Greeks also into. the temple, and hath polluted this holy place." The next verse shows us why. It was a mistake; nevertheless it was enough to rouse the feelings of all Israel. "All the city was moved, and the people ran together," and the issue was a frightful tumult, and the apostle was in danger of being killed by their violent hands, when the chief captain comes and rescues him. This paves the way for the remarkable address which the apostle delivers in the Hebrew tongue, given in the next chapter. Acts 22:1-30.

The mention of the Hebrew tongue appears to confirm the true key to the difference between this account of the apostle's conversion and others. It is not precisely in this book as in the gospels, where a different. way of presenting the same fact or discourse of our Lord Jesus obtains, according to the character of the design in hand; yet is it the same principle at bottom. Even in the same book a difference of design may be traced. There may be observed this in the three accounts in which Paul's conversion is given: first, the historical. account; secondly, Paul's own statement to the Jews; and, thirdly, Paul's to the Jews and Gentiles as to the Roman governor and king Agrippa. This is the true reason of the difference there is in the manner in which facts are presented. We need not enter minutely into detail.

On examination you will find what is said to be correct, that here as is evident he adopts a language which was for the very purpose of arresting the attention in appealing to the affections of the Jew; he speaks in their familiar tongue, and accordingly gives an account of his conversion in such a way as he considered conciliatory to the feelings of the Jews. To these there was one thing which was unpardonable; but this was the very glory of his apostleship, the direct object for which God raised him up. Thus, with the most gracious of intentions, and with the warmest love towards his countrymen after the flesh, the apostle gives an account of his conversion and the miraculous circumstances that attended it, of his meeting with Ananias, a devout man according to the law, which he takes particular pains to state there, and of the trance into which he afterwards fell at Jerusalem in the temple whilst praying. But he tells them out that which he must easily have known (and so much the more because of his accurate understanding of the feelings of the Jews) would rouse them to the uttermost: in short, he lets them know that the Lord called him and sent him to the Gentiles.

It was quite enough. The moment the sound of "Gentiles" reached their ears, all their feelings of Jewish pride took fire, and at once they cried out, "Away with such a fellow from the earth! It is not fit that he should live." As they cried and cast off their clothes to throw dust into the air, the chiliarch commanded him to be brought into the castle, and bade that he should be examined by scourging. There he put himself in the wrong; for Paul was not only a Jew but a citizen of Rome; and he was so by a better title than the commandant who thus ordered him to be bound. The apostle quietly states the fact. I dare not judge him, though there may be some Christians who would: he was clearly entitled to remind those that were the guardians of the law of their own transgression. He uses no means further, but merely tells them how things stood.

It appears to me that it is a morbid squeamishness rather than true spiritual wisdom that would cavil at such an act on the part of the apostle. Every one knows that it is easy to be a martyr in theory, and that those who are martyrs in theory are seldom so in practice. Here was one destined to torture, and really one of the most blessed witnesses of the Lord all through. Faith enables one to see things clearly. Should the guardians of law break the law? Faith never teaches one to court danger and difficulty, but to walk the path of Christ in peace and thankfulness. The Lord has not called His servants to desert it. I dare say some of us may have been struck with the fact that the Lord told them when they were persecuted in one city to flee to another. Assuredly this is not courting martyrdom, but the very reverse; and if the Lord Himself gave such a word to His servants in Judea and to His disciples (as is well known), it appears to me that it is at least hazardous without grave spiritual ground to face a danger so decided of condemning the guiltless who are entitled to our reverence. Here we have no sign of anything said by the Holy Ghost in the form of warning; and therefore, observe, it is not in the least degree a setting aside what is clearly laid down elsewhere. We have seen the Holy Ghost admonishing the apostle, when carried far in ardent love, and we can easily see that He had a sovereign title, both to guide and to correct even if it were an apostle.

Nothing of the kind appears here. It was a fact which the Roman officer had overlooked illegally, and the apostle was entitled to state the fact. It was in no way a going to law. Need it be said that such a recourse to the powers that be would have little become a follower and servant of Jesus? It was in no way using such means as man would have employed; it was the simplest possible statement of a circumstance serious in the eye of the law, and it had its effect. "And as they bound him with thongs, Paul said to the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned? When the centurion heard that, he went and told the chiliarch, saying, Take heed what thou doest; for this man is a Roman." The chiliarch enquires accordingly. You must remember that to say you were a Roman, if you were not, was a capital offence against the government, which of course they never failed to visit with the severest punishment. To claim it untruly was too dangerous to be often attempted, as it exposed a man to the imminent risk of death. The officials of the Roman empire were rarely disposed therefore to question such a claim, especially where it was made by a man who, on the face of it, was such a character as the apostle, little as he might be known to any of them.

So "straightway," it is said, "they departed from him which should have examined him, and the chiliarch also was afraid after he knew that he was a Roman, and because he had bound him." However, man strives to preserve his dignity after his own fashion. "On the morrow, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from his bands," (that is to say, he leaves him still a prisoner which he had no right to do,) "and commanded the chief priests and all their council to appear, and brought Paul down and set him before them." The apostle seeks no further redress, and was as far as possible from the desire or thought of punishing the man for the mistake he had made. For this evidently would have been a departure from grace: but the occasion helps to give a little insight into this wonderful man of God. For when the high priest Ananias commanded those that stood by to smite him that said he had lived in all good conscience, Paul turns quickly upon him with the words "God shall smite thee, thou whited wall" (and so He did); "for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law? And they that stood by said, Revilest thou God's high priest? Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people." Acts 23:1-35.

This is a fine instance of the most simple, and at the same time admirable, way in which grace recovers, even if there be a momentary slip of haste mingling with it. There can be no doubt at all that the high priest had acted in a way entirely contrary to the law. There was therefore an indisputable right to rebuke him. At the same time I suppose that his decided character, and his keen sense of the glaring injustice, did betray itself in his utterance. Further, it is an instance of what is found often elsewhere in Scripture. God may be with a deed which on one side of it may have haste mingling with it, but on the other real truth and righteousness. What was done here by the high priest was glaringly contrary to the law of which he was the professed administrator. Nor certainly did God permit these solemn words to fall to the ground without bearing fruit. Paul at once, however, corrects himself, and owns that had he known him to be the high priest, he would not have spoken so; that is to say, whatever might be the character of the man, Paul was not one to lower the office. He would leave it to God to judge that which was unworthy of it.

There is another thing that claims our notice. Is there not a certain peculiarity discernible in a measure in the apostle now? First of all there was haste of spirit. Is there as firm treading as before in the path where the power of the Spirit of God rested on him? Do we not find an adroitness, may I venture to say, though wishing in no way to utter a word too much, as is easily done? But still is there not a cleverness in the way in which the apostle, when he perceived that one part of the council were Sadduccees and the other Pharisees, cried out, "Men and brethren, I am a Pharisee, the son of Pharisees;* of the hope and resurrection of the dead I am called in question"?

*The plural form is recommended to us by the most ancient uncials, some good cursives, the Vulgate and the Syriac; the singular prevails in the great majority of copies and versions. Being more natural or customary, though far less energetic, we can understand copyists falling into it.

This does not seem according to the simple and full activity of the Spirit of God that we have seen in the apostle when he was away from Jerusalem. He had gone where he had been divinely warned not to go; and it matters not who it is, if it were even the greatest of the apostles, is there not a sensible difference when there is the smallest divergence from the peaceful guidance of the Holy Ghost? And if this is true of him, what shall we say of ourselves? Do not allow your lips to utter strong things about the apostle Paul; but let your own consciences, and let mine, take heed to our own ways, and above all beware of this that we be not found slighting one word that comes to us from the Holy Ghost. Let us weigh and cherish every expression of God's mind. In this ease the apostle Paul could not doubt it. It was not doubt; but he strengthened himself now that the time was come to suffer. He had made up his mind for the worst that man might or could do. Was it all that was there? In truth there was more than this; but I think the comparative lack of calm, the exposure to haste, and the other features that appear in this remarkable history, are meant to be signs to our souls of the real truth of the case as it now stood.

The consequence was soon apparent on this occasion. The diversion produced was no doubt what men would call politic; that is, the apostle designed to divide and conquer. He made good use of the one party that had whatever there was of zeal and orthodoxy. There is not the smallest pandering to the Sadducees, which would have been far from the Spirit of God. Now I am very far from saying or implying any unworthy ways; but I do mean that there was a kind of availing himself of the difference that reigned between these that held to the word of God with, at any rate, an outward religious respect, and those that despised it; and this is a danger that no man is free from, particularly in circumstances of danger. The apostle yielded to it then. He stated the fact that the hope and resurrection of the dead were in question; but still the question arises, What was his motive for putting it so? What does the Spirit of God bring out before us here? Was it simply the truth? Was it only Christ? I doubt so.

It seems clear that the discerning eye of the apostle saw the horrible state of the high priest and his party, that whatever might be the honour of the office, yet, in the defiled and defiling hands that now held it, it was only used for their own worst purposes against the truth and grace of God. Accordingly he availed himself of the strong feeling of the sounder part of the nation, and thus gained what might have seemed unexpected adherents among the Pharisees. It did not give him after all the advantage. To the believer is not this always the result? I doubt very much the weight of such a gain. Have we not learnt that the true gain is Christ? and that to take our side unqualifiedly with the Lord, by God's grace to shut our eyes to all consequences, and our ears to all censure, and just go on holding to that which we know is acceptable in His eyes and for His own glory, is not this the only true path of service, as it certainly is the precursor of victory? In this case it would be a victory unmixedly for the Master. Such an idea as one's own victory ought not to be in a Christian man's mind. Let our desires be simply for the Lord for His grace and truth, for His own work and glory in the church. His name is ill-served by making use even of the most reputable of His adversaries. Those zealous for the law, one cannot but know, are opposed to the gospel, the Pharisee no less than the Sadducee. The apostle presents to the multitude "the hope and resurrection of the dead." He does not commit himself to speaking about Jesus; he does not say a word of the gospel. Had he brought in either, all would have come to nothing: the Pharisee would have resented the word just as much as the Sadducee. Leaving out what was adverse to his purpose, he puts forward that which he knew would set one part of his enemies against the other.

Yet here was vouchsafed no small comfort from the Lord to His servant. "And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle. And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome." What a proof of what the Lord is, even in (yea, because of) those very circumstances when the apostle's heart might have been exceedingly cast down! He had persisted in going up to Jerusalem, and brought himself into what certainly looks like a false position, and as a fact exposed him to a number of disasters and painful oppositions. The Lord at this very time, when things looked gloomiest, appeared to His servant, and comforted him. Instead of a word of reproach, on the contrary it is all that could bid him good cheer.

How good the Lord is! How perfect in His ways! He knows how to deal with a mistake whenever there is one, while He righteously deals with it so much the more in one who ought not to have made it, a mistake in his case being a thousand times more serious than in another. Nevertheless, the Lord has nothing but comfort to administer at such a time. "Be of good cheer, for as thou hast testified of me in Jerusalem, so must thou bear witness of me in Rome." He was not going to be killed. This was just before the conspiracy appeared. What could man do? Why should he be afraid then? The Lord meant him to go to Rome: his heart's desire was to go there. That is what his heart was set upon next to Jerusalem; and he had his way in going to Jerusalem; and now the Lord was about to take him to Rome. To Rome he was going, but he was to visit it bearing the marks of having been up to Jerusalem. He was going to Rome a prisoner; bringing the message surely of the grace of God, but not without the experience of what it cost to have yielded to his love for the ancient people of God. He was going to Rome with a deeper sense of what his true calling was. His allotted work lay among the Gentiles pre-eminently and especially among the uncircumcision. Why did he not cleave simply and solely to his calling?

Nor were the foes of the gospel scrupulous, spite of their boasted attachment to the law of God. A conspiracy was forming among the unhappy Jews, and the Lord in His providence brings it to light by one that was kinsman of the apostle, to whose heart the ties of flesh and blood appealed with some strength, if there were no higher motive. No doubt he must have been a Jew to have been in the secrets of that portion of the nation which was bent upon the destruction of the apostle. He divulges the secret, first to Paul, subsequently to the chiliarch. Accordingly Lysias (for this was his name) gets ready a detachment of soldiers, and horsemen, and spearmen, during the night, and sends Paul to Felix the governor with a letter. Little did the Roman think that his letter was to be read by you and me; little did he know that there was an eye that looked him through and through as he wrote. That the false and the true should be proclaimed on the housetops he never counted on. "Claudius Lysias unto the most excellent governor Felix, sendeth greeting. This man was taken of the Jews, and should have been killed of them; then came I with the troop and rescued him, having understood that he was a Roman." He understood nothing of the sort; he was merely deceiving his superior, seeking in fact to make capital out of that which was error and fault; for, as we have seen, he began with a positive infraction of Roman law. He had bound, and this for the purpose of scourging, one no less a citizen than himself. He was guilty of claiming credit and zeal, where he had been both remiss and hasty. Oh, how little does the world think that the secrets of the most private letter, the counsels of the cabinet, the movements of kings, of governors, and ministers of state, of military chiefs and their men, no matter who or what, are all before One who sees all and forgets nothing.

Acts 24:1-27. Paul, however, is rescued; and now comes another scene. Ananias, the high priest, descends with the leaders to try their fortune before the governor with the captive. On this occasion they hire an orator to plead for them. If he begins with the grossest flattery and pomposity of speech, the apostle answers with as strikingly admirable and quiet dignity, exactly suited to the circumstances.

Here the apostle, then, when the governor beckoned him to speak, explains how utterly false were all the charges of this hired rhetorician. He loved his nation too well instead of being in anywise their troubler, as he had been represented. "As thou mayest understand, that there are yet but twelve days since I went up to Jerusalem to worship. And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogue, nor in the city." There was therefore no such case as Tertullus had set forth: "We have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes; who also hath gone about to profane the temple." He had only been a few days in Jerusalem, and was there worshipping, not seeking to trouble anybody. "Neither can they prove the things whereof they now accuse me. But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets: and have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust." Then he frankly states what had brought him up on this occasion. "I came to bring alms to my nation, and offerings." He really did love them. "Whereupon," he says, "certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult; who ought to have been here before thee, and object what wrong they had against me." But the witnesses were not found. In point of fact, there was nothing tangible to allege against him. It was merely the outburst of priestly hatred and popular fury, followed by a conspiracy formed to murder; and when this failed, the effort was to bring about a judicial condemnation. Who could fail to see the mere will and malice of man? It had no other origin or character.

"When Felix heard these things, he adjourned them, saying, When Lysias the chiliarch shall come down, I will know the uttermost of your matter. And he commanded a centurion to keep Paul, and to let him have liberty." His wise experienced eye at once saw how things were: there was not the slightest ground for the charges against the apostle. Hence the unusual order not of liberty only, but. that none of his acquaintance were to be forbidden to come or to minister to him. Nay, more than this: "When Felix came with his wife Drusilla, who was a Jewess, he sent for Paul, and heard him concerning the faith of Christ." But there was no compromise: he heard what he did not expect. It was not the resurrection now; it was an appeal to conscience morally, or, as it is said here, "He reasoned of righteousness, temperance, and judgment to come." All has its season, and this was a word exactly suited to the man and the woman to whom Paul preached. It was well timed. Any one who is at all acquainted with the history of this personage for he is an historical character knows that he was peculiarly guilty, and that these words of the apostle were directly levelled at, and a condemnation therefore of, his moral delinquency.

Felix trembles, accordingly, and talks about hearing him at another time; but that convenient time never came. "He hoped also that money should have been given him." How truly, therefore, and how seasonably, had Paul "reasoned to him of righteousness!" "He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him." Besides, you see the character of the man in what follows. "After two years Porcius Festus came in Felix's room: and Felix, willing to show the Jews a pleasure, left Paul bound." There was no justice to be got out of this unjust judge. It was not that he wanted sense, or wisdom, or judgment. He had all these, and so much the worse for him; but he was willing to sacrifice everything for his own ends. He had been foiled in his desire for money; and now to please those Jews whom he heartily despised willing to do something that would ingratiate himself with them without costing him anything he leaves Paul bound.

Festus in due time appears to our view in the next chapter (Acts 25:1-27) He had the same desire. He was no better than his predecessor. Festus proposes in a singular way that Paul should go up to Jerusalem. This, was an unheard of thing for a Roman governor the chief representative of the empire to send one who had been brought before him back to Jerusalem to be judged by the Jews. Paul at once takes his stand on the well-known principle of the Roman empire that ought to have guided Festus. He says, "I stand at Caesar's judgment-seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest. But if I be an offender, and have committed any thing worthy of death, I refuse not to die; but if there be none of these things whereof they accuse me, no man may deliver me unto them. I appeal unto Caesar." This is clearly a matter of spiritual judgment. Paul had now committed himself to this course, as later he actually went before Caesar. It was irrevocable. There was no human possibility of change now. He had uttered the word; before Caesar he must go. Nevertheless, a short time after this we find Agrippa comes down, and the Roman governor, knowing well the active mind of the king, tells him the story of Paul. He felt his own weakness in having to do with such a case, and he knew the interest of Agrippa. Agrippa accordingly tells the governor that he would like to hear the man himself.

On the next day, "when Agrippa therefore was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chiliarchs and principal men of the city, at Festus' commandment Paul was brought forth." And here we find a remarkably fine contrast with all the glitter and pomp of the court. The king himself was a most capable man, but destitute of moral purpose. His wife, however she might be favoured naturally, was alas! a woman of no character whatever. Both of them were under the most painful cloud of suspicion even in the minds of the heathen themselves, not to speak of the Jews. These are the persons who, with the Roman governor, sit in judgment upon the apostle. And then comes forth the prisoner bound with chains. But oh what a chasm separated them from him! What a difference in the eyes of God! What a sight it was to Him to behold these judges dealing with such a man without one shred to cover them of what was of Himself nay, with that which was most shameful and debasing. In all the splendour of earth's rank and dignity they sat to hear the poor but rich prisoner of the Lord. And Agrippa (Acts 26:1-32) said to him, "Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself: I think myself happy, king Agrippa, because I shall answer for myself this day before thee." If we find the full peace and blessedness of this honoured man of God, what the Lord wrought, and the mighty power of His grace, we see the most dignified yet lowly courtesy towards those who listened, Agrippa especially. "Because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently."

He expounds therefore all his history, how he had been trained from his youth in the strictest sect among the Jews, and again mentions how he was judged for the hope of the promise made of God to "our" fathers, Thus he reasons on the resurrection: "Why should it be thought a thing incredible with you if God raises the dead?" He at once brings in this which every Pharisee acknowledged, and which was the main test of orthodoxy among the Jews. This is applied to the history of Jesus of Nazareth. In fact, all turned on it. If it was true that God had raised Him from the dead, what was the position of the Jews, and what the glory of Jesus? All turned therefore on the resurrection.

Then he points out the facts of his own conversion. It was not favourable circumstances that had thrown him in the way of the gospel; it was the very reverse of attachment to the Christians or of any lukewarmness toward the law. All his prepossessions were for Israel, all his prejudices against the gospel. Nevertheless while he had carried this to the uttermost, while with the authority of the chief priests he had sought to persecute them to death, the grace of God surmounted all either of religious ties or religious hatred in the heart of Paul. "When I went to Damascus," he says, "with authority and commission from the chief priests, at midday, O king, I saw in the way a light from heaven, above the brightness of the sun."

And not more surely was the heavenly light which streamed upon the apostle above all nature's light, than the grace which God showed that day completely eclipsed all that was of man in his heart and previous history. All disappeared before the all-overcoming strength of the goodness of God in Christ. "And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? It is hard for thee to kick against goads. And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest." The work was done. I say not that there was all the peace and blessedness he was afterwards to enjoy, but there was effected then the entrance of that spiritual light of Christ that dealt with his conscience in all its depths. At once, down to the very roots of his moral being, all was stirred up, and the good seed, the seed of everlasting life, was sown underneath. He is bidden to rise and stand upon his feet. "For I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee."

The word is not exactly as we have it "delivering thee from the people and from the Gentiles." It is hard here to see the propriety of that term "delivering" in our common Bibles. In this connection it was not a question so much of a rescue as of taking him out from the people and from the Gentiles. The Lord was severing him from the Jew no less than the Gentile. It is also more than Peter speaks of inActs 15:1-41; Acts 15:1-41 (taking out from the Gentiles a people for His name); which we have seen already, as it was of prime importance to insist on it at the great council of Jerusalem. It was of course still true that God is taking out a people for His name; but in the case of Saul of Tarsus the Lord speaks of taking him out from the Jew no less than the heathen. It is a separation therefore unto the new work of God from both Jew and Gentile. "Unto whom," speaking of the Gentiles, "now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them that are sanctified through faith that is in me."

Nor was Paul disobedient to the heavenly vision. He bowed to the Lord. He was right, as became a man taught of God. And he "showed first unto them of Damascus, and at Jerusalem, and throughout all the region of Judea, and then to the Gentiles, that they, should repent and turn to God, and do works worthy of repentance." For these were the true causes of Jewish hostility.

There was no setting himself up against the law. God forbid that this should ever be an object for a Christian man! He does not call us to a negative testimony, even if legitimate; He calls us to a task far more truly of Himself. It is not against evil so much as for good that God gives us a mission. We must hold this fact always as a fixed principle. I grant you that he who is called out to a purpose that is worthy of God does judge what is evil; nay, not merely this, but judges especially what looks ever so good. Correcting evil by power is not the present purpose of God for the Christian or the church; and be assured His will is the only true directory and the only safe ground for us in everything.

Let us then always enquire, what according to scripture does God design and desire for His people now? What is His real revealed work now? To what therefore is He calling you and me? To what did He set apart the apostle then? It was certainly not the pulling down of the Jews or their legal economy. Judgment was coming on that nation soon, but as long as God forbore Paul lingered over them in patient love; and was he not quite right? But God was calling out a people from the Gentiles as well as from the Jews, and separating him from all his antecedents, from everything that his heart was so fondly bound up in: for never was mortal man that loved Israel more than the apostle Paul did. But God took him out of all his old Jewish associations as well as the Gentiles, to whom now He sent him.

It is evident that we must be separated from human influences even of the best kind, in order to be a fit vessel for God's purposes where the need is greatest. If you would effectually help others, you must always be above the motives and ways that sway them. Impossible to deal rightly with a person if you are merely on the same level with him. This is the reason why, if a brother be overtaken in a fault, what is wanted is a truly spiritual soul to seek his restoration. A careless Christian would spoil the case; because, if he who is in fault can put his finger on something like his own shortcoming in the one who deals with him, it gives him an excuse for his own sin, and a ground for censuring, his censor. Whereas, if there had been the true effect of the grace of God in him who appeals to his soul; if grace has both brought out from all that is evil and sustained in good, so that he can be accused of nothing against the Lord, I need not say how God honours it as His will and special provision for dealing with those who are involved in any fault. Here, in the apostle Paul, is the same principle, though in a far deeper and larger way. Indeed, it is but the assertion of grace that mighty principle of God's goodness in power, working spite of evil according to all that is in His heart.

Paul, then, was taken clean out of everything, both Jew and Gentile, but sent to the Gentile especially. "And the bare sound of this it was that horrified the Jews; nor could they reconcile how one who had burning love to the Jew could at the same time be the prominent, untiring witness of grace to the Gentiles. In their legal pride they could not forgive it. The most hostile feelings broke out against Paul, coupled with the madness of envy and jealousy against the Gentiles. So he tells them, "For these causes the Jews caught me in the temple, and went about to kill me. Having, therefore, obtained help of God, I continue unto this day, witnessing both to small and great, saying nothing else than those things which Moses and the prophets did say should come; whether Christ should suffer; whether he should be the first through resurrection of the dead to announce light," etc.

As he thus explains, the Roman governor interrupts him in the exclamation, that much learning had made him mad. Paul replies, "I am not mad, most noble Festus, but speak forth the words of truth and soberness." There is all possible respect, it will be observed; at the same time, he could not without protest allow the ignorance of a blind heathen to put such a stigma on the truth. He appeals to one beside Festus certainly an impartial witness as far as Christianity was concerned. "For the king knoweth of these things, before whom also I speak freely; for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner." The alleged facts of the life and death and resurrection of Jesus were not unknown to Herod Agrippa. They were universally talked of by all who concerned themselves with Israel.

Suddenly he turns with a direct question: "King Agrippa, believest thou the prophets? I know that thou believest them. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian." Though I do not agree with some modern efforts as to this clause, I admit that the word "almost" hardly gives the true force. "In a little degree you are persuading me." In what spirit was this said? It seems to be a sentiment into which he was surprised, and in this sense wrung out from him. He could not deny the truth of what the apostle asserted. He would not disclaim his own prophets. He was, in point of fact, shut up in a corner as far as regarded the facts and the prophecies that spoke of them beforehand. Thus, cool a man of the world as he was, the surprise of the pointed enquiry of the apostle obliged him to acknowledge that in a little degree Paul was persuading him to be a Christian. This does not intimate, of course, that he really believed in the Lord Jesus; but the premisses of the apostle did involve the conclusion that Jewish prophecy pointed to Jesus Christ, so that Agrippa could not but own a certain impression made on his mind.

But Paul answers in a spirit truly admirable, and this not alone with wisdom, nor with loving desire only. There is another element, too, exceedingly sweet, as showing the state of the apostle at this time, and his own soul's deep present enjoyment of the Lord and of His grace. "I would to God that not only thou, but also all that hear me this day, were both in a little and in a great degree such as I am, except these bonds." I hardly know such an answer from man's lips. We have wonderful words of others as well as of Paul elsewhere; but to my mind, throughout the compass even of this blessed book, it would be hard to find an expression of grace and truth, with the condition of happiness which the Spirit vouchsafes, more admirably suited to the circumstances of all concerned more perfectly reflecting what God gives by Jesus Christ our Lord.

Paul could not wish his bonds for any, however he might glory in them for himself. He boasted to be a prisoner of Jesus Christ; but he could not desire such fare then at least for such as he desired to be brought to the Lord. The time might come, no doubt, when those who proved good soldiers in that warfare might rejoice, even as he rejoiced, in his sufferings for Christ's sake and for his body's sake, as well as for the gospel. But this he could with all his heart wish, that they might be, not only in some measure (even if it were only a little), but in a great degree such as he was. It is not merely that they might be Christians; still less that they might be converted; but "such as I am."

The wish embraces both the reality or standing and the state of the Christian; yea, such enjoyment as filled Paul's own heart at the very moment when he stood in bonds before this splendid court. Did not Paul know the dark cloud that hung over Agrippa and Bernice, not to speak of others? Grace surmounts all evil, as it overcomes and forgives the worst enemies. There is not one bitter reflection, nor a denunciatory word. Grace wishes its best even for those who are bent on the pleasures of sin for a season. We know that judgment is sure and just; but grace can rise to a higher kind of justice not that of earth or of man, but of God, who can be just, and justify him that believes "the righteousness of God by faith of Jesus Christ." This was what filled his heart, and it was the full unhindered strength of God's own grace made good and seen in Christ that was now working in his own soul. It was drawn out by his delight and enjoyment of the Christ to whom he had been bearing witness, whose glory made pale all that a Roman governor or a Jewish king could boast. It was not the surprise, but the overflowing heart of one who looked right into eternity who recalled once more the brightness of the glory of heaven, wherein he had seen Christ Himself brighter than all that glory the source, power, and fulness of it all, and the giver of it also to those who believe. It was this that filled him then, and strengthened him to utter such an expression of divine love.

The court breaks up, Agrippa acknowledging himself that Paul might have been set at liberty, if he had not appealed to Caesar. This is to be noted.

Acts 27:1-44. The next chapter details the singularly instructive voyage of the apostle: where, instead of being a prisoner, he looks as if he was really the master of the ship; and, indeed, had his word been duly heeded in time, they would have been preserved in safety. How wonderful a thing faith is! How blessed the faithfulness that flows from faith; how completely it is the power of God in whatever position a man may be!

Here you find the apostle on his way to the Gentiles. All was clear now. He is away from that which was a charmed circle to him, where his bow did not abide in strength, but now, as before Festus and Agrippa, has returned to his old vigour. All is found in its place: no proofs are wanted where every fact proves it.

Acts 28:1-31. The last chapter shows us not only the journey to Rome, but the apostle reaching it. There, too, we find how truly the power of God is with him. He is received and no small kindness shown by the inhabitants in the island of Malta. And Paul illustrates how far any word of the Lord is in vain by accomplishing one of the peculiar promises in the disputed verses at the end of Mark. This strikes the minds of these heathen, so that afterwards we find the father of the great man in the island with Paul, who prays and lays his hands upon him and heals him. "When this was done, others also which had diseases in the island came, and were healed: who also honoured us with many honours; and when we departed, they laded us with such things as were necessary."

Arrived in Italy, they taste the comfort of brotherly love. "We found brethren, and were desired to tarry with them seven days; and so we went toward Rome. And from thence, when the brethren heard of us, they came to meet us as far as Appii Forum, and Tres Tabernae; whom, when Paul saw, he thanked God and took courage." What a joy it is for a humble brother to be the means of inspiring the apostle Paul with fresh cheer along the road of Christ; and how we defraud ourselves as well as our brethren of so much blessing by our little faith and scanty love in identifying ourselves with the most despised and suffering for the name of the Lord! To what a work are we not called! What a wonderful mission is that which the Lord confers upon the simplest soul that names the name of Jesus! May He wake us up to feel how blessed we are, and what a spring of blessing He is! Out of them, it is said, "shall flow rivers of living water." Here, observe, it was the apostle himself; and, though it may seem strange to some, even he could find the sweetness and the power of the ministry of love.

To Rome Paul goes, and there he dwells with a soldier that keeps him; and in due time he sees the Jews, and lays before them the gospel at full length. Alas! it was the same tale; for man is everywhere the same, but God is too. "Some believed the things which were spoken, and some believed not. And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive."

The sentence, the long-suspended sentence, of judicial hardening was now about to fall in all its withering strength. It had been hanging over the nation ever since the days of Isaiah the prophet; for not without ground was it uttered then. Still the patience of God pursued its way, till Jesus came and was rejected, when the clouds gathered more thickly. Now not only the Holy Ghost was come, but He had testified of the risen glorified man, from Jerusalem to Rome. But if He had testified, the Jews, instead of being, as they ought to have been, the first to receive God's testimony, were in point of fact the first to refuse the most active and obstinate emissaries of unbelief and of Satan's power, not only not entering in themselves, but forbidding those who would. Accordingly, then and most justly fell that pall of judgment because of unbelief under which they lie to this day. But the gospel goes to the Gentiles; and spite of all that had wrought hitherto, or might work hereafter, they were to hear, and they have heard; and we are ourselves, thanks be to God, the witnesses of it.