All posts by roderickbarnes

Was Luke a Jew or Gentile?  His ethnicity is not stated explicitly. However, the idea that Luke was a Gentile can be supported based on several pieces of biblical and historical evidence. Here are the key points supporting the view that Luke was a Gentile:

Paul’s Distinction Between Jews and Gentiles (Colossians 4:10-14)

• In Colossians 4:10-14, Paul lists several people sending greetings and makes a distinction between those “of the circumcision” (Jewish believers) and others.
• He first names Aristarchus, Mark, and Justus, stating that they are “the only ones of the circumcision” (i.e., Jews).
• Then, Paul names Epaphras, Luke, and Demas, without identifying them as Jews. Since Paul explicitly identifies Jewish Christians in the first group, many scholars infer that Luke, being in the second group, was likely a Gentile.

Luke’s Writing Style and Perspective

• The Gospel of Luke and Acts show a strong concern for Gentiles:
  • Luke frequently highlights Jesus’ ministry to Gentiles (e.g., Luke 2:32, Luke 4:25-27, Luke 7:9, Luke 24:47).
  • In Acts, he emphasizes the spread of the Gospel to Gentiles (e.g., Acts 10, Acts 13:46-48, Acts 28:28).
• His Greek is more polished and sophisticated than the other Gospel writers, suggesting he was highly educated and possibly Greek-speaking from birth.

Luke’s Interest in Medical and Greek Culture

• Luke was a physician (Colossians 4:14: “Luke the beloved physician”).
• Ancient Jewish culture did not emphasize Greek-style medicine, whereas Greek and Roman traditions did. This suggests Luke may have had a Hellenistic background.
• His writing includes detailed medical descriptions (e.g., the bleeding woman in Luke 8:43-44) that reflect a Greek medical perspective.

Lack of Jewish Genealogy

• Unlike Matthew, who begins his Gospel with Jesus’ genealogy to establish His Jewish lineage, Luke traces Jesus’ lineage differently, going back to Adam rather than focusing on Abraham. This broader approach may indicate a Gentile audience.

5. Luke’s Knowledge of the Greek Old Testament (Septuagint)

• Luke’s Gospel frequently quotes the Septuagint (LXX), the Greek translation of the Hebrew Scriptures.
• This suggests he was more familiar with the Greek version of the Old Testament rather than the Hebrew text, which was more commonly used by Jewish scholars.

Counterarguments: Could Luke Have Been a Hellenistic Jew?

• Some argue that Luke may have been a Hellenistic Jew rather than a Gentile. Many Jews in the Diaspora (living outside Israel) spoke Greek and used the Septuagint.
• However, the Colossians 4:10-14 passage remains a strong argument that Luke was not considered Jewish.

Conclusion

While the Bible does not explicitly state that Luke was a Gentile, the evidence strongly suggests it. His placement in Paul’s greetings (Colossians 4:10-14), his polished Greek, his Gentile-focused Gospel, and his use of the Septuagint all support the view that Luke was a Gentile, likely a Greek-speaking physician from a Hellenistic background.

Method 1 — Repetition & Recitation (The Traditional Method)

How it works:

Read the verse out loud multiple times. By reading the verse out loud you are engaging multiple areas of the brain in the activity. When more neurons are involved you are more engaged and you are more likely to remember and understand what you are reading. Here’s is a breakdown of how the brain is involved in out-loud reading:

1. Visual Processing (Occipital Lobe) – Both silent and aloud reading require the brain’s visual cortex to process written words and recognize letters and symbols.
2. Language Comprehension (Wernicke’s Area, Temporal Lobe) – Understanding the meaning of words and sentences engages Wernicke’s area. This part of the brain is involved in language processing and comprehension.
3. Speech Production (Broca’s Area, Frontal Lobe) – Unlike silent reading, reading Scripture out loud requires Broca’s area. This part of the brain controls the muscles needed for speech production and articulation.
4. Motor Control (Motor Cortex & Cerebellum) – Speaking requires the coordinated movement of the tongue, lips, vocal cords, and diaphragm. The motor cortex, basal ganglia, and cerebellum all work together to produce fluent speech.
5. Auditory Processing (Temporal Lobe, Auditory Cortex) – When you hear your own voice reading a passage from the Bible, your auditory cortex processes the sound. You automatically become more engaged because your brain self-monitors pronunciation and fluency.
6. Working Memory (Prefrontal Cortex) – Reading aloud requires you to keep track of what you’re saying, process the next words, and maintain overall coherence, engaging working memory functions more intensively. This extra effort means that more of your brain is involved when you read out loud than when you read silently.
7. Emotional & Expressive Areas (Limbic System, Right Hemisphere) – When reading aloud with intonation and expression, emotional centers and prosody-processing areas of the brain are more active than in silent reading.

Silent reading primarily involves visual and comprehension centers, while reading out loud also activates speech, motor, auditory, and emotional regions. This added engagement makes reading aloud a more complex neural task, which is why it often improves memory retention and language learning.

Also, write the Scripture down repeatedly. Why? Earlier I mentioned that reading out loud is more engaging than reading silently. More engagement leads to higher retention and better comprehension. The same concepts are involved when you write down a passage from memory.

• Say it from memory and check yourself.

Example:

• Read Philippians 4:13 (“I can do all things through Christ who strengthens me.” – NKJV) five times each morning and night.
• Gradually remove words and recall from memory.

📌 Tip: Use index cards or sticky notes around your home.

Method 3 — Visualization & Association (Storytelling Method)

How it works:

• Create mental pictures or a story based on the verse.
• Imagine scenes where the Scripture applies.

📌 Tip: Pairing imagery with verses makes them stick better.

🖼 Example:

• Ephesians 6:17 (“Take the sword of the Spirit, which is the word of God.” – NKJV) → Picture yourself in God’s armor, wielding a glowing sword (Scripture).

Method 4 — Digital & Interactive Tools (Technology-Assisted Learning)

How it works:

• Use Bible memory apps like Verses, Bible Memory, or Scripture Typer.
• Set daily reminders for verse practice.
• Record yourself reading the verse and play it back.

📌 Tip: If you prefer hands-free memorization, listen to Bible audiobooks or recite verses during daily activities.

It is more than a little cool to hear someone recite Scripture as they answer a question, deliver a sermon, or when praying. (Sometime it is done in a way that is showy and with the aim of drawing attention to themselves. Those times are not more than a little cool. At other times, though, the word-for-word recalling of Scripture in conversations can be helpful in unpacking an argument, encouraging the listener, or ensuring that the language and aims of prayer are in line with the will of God.) Consistently memorizing scripture offers several spiritual, mental, and other day-to-day practical benefits. Here are five:

Reason 1 — Strengthening Faith and Promoting Spiritual Growth

Memorizing Scripture helps internalize God’s Word. When the words of the Bible are readily available, they becomes easier to apply in daily life. Memorizing Scripture also helps to deepen our understanding of God’s promises, increasing trust and faith. How? In meditation we should talk out loud about Scripture with God and ourselves (Psalm 1; Joshua 1:8-9; 1 Timothy 4:15). This is what the writers have in mind when they use the word meditate. When Scripture has been memorized we are able to ruminate over it to ourselves and with the Lord without having to have a physical Bible on hand. This could be while walking, during exercise, or in the midst of chores around the house (yard work, dishes, or cleaning).

Reason 2 — Provides Strength in Trials and Temptations

When faced with challenges, having Scripture in our hearts provides comfort, wisdom, and encouragement. Jesus Himself used Scripture to resist temptation (Matthew 4:1-11). As the enemy of all mankind attacked Jesus, full of the Holy Spirit, responded with quotes from Deuteronomy. He had memorized those passages and was able to readily recall them in His moment of need. The Spirit was also involved; He assists believers in using and wielding the Scriptures as a sword (Ephesians 6:17; Hebrews 4:12). Memorized Scripture will help us in the ongoing effort of pursuing holiness. Hear King David on the matter:

Psalm 119:11 – “Your word I have hidden in my heart, that I might not sin against You.” (NKJV)

Reason 3 — Enhances Prayer and Worship

Memorized scripture allows you to pray more effectively, aligning your prayers with God’s will. It enriches personal and corporate worship, as scripture-filled prayers and songs become more meaningful.

Reason 4 — Equips for Sharing the Gospel and Encouraging Others

Knowing scripture makes it easier to witness to others, defend your faith, and offer biblical encouragement. Dr. Kyumin Whang, a godly man and friend of mine were reconnecting yesterday. After catching up I reached out this morning to ask him for a reason for Scripture memorization. This is what Dr. Whang had to say:

[Scripture Memorization] helps substantiate what you are saying to people.

Dr. Whang has served as a pastor, currently teaches medicine, and is a solid thinker. I appreciate is clear and brief reason on a practical reason for Scripture memorization for people who want to be effective in giving an answer for the faith that is in them; it is part of being ready to share our faith (1 Peter 3:15).

It allows you to give wise, scriptural advice in conversations. Whether offering words of biblical teaching (doctrine), reproof of ungodly attitudes or actions, or guidance for godliness, the Scriptures should be a primary source. Paul put it this way

2 Timothy 3:16-17 – “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work.” (NKJV)

Reason 5 — Improves Mental Focus and Cognitive Health

• Memorization is an excellent exercise for the brain, improving mental discipline, focus, and memory retention.
• Studies suggest that engaging the mind in memorization helps with mental clarity and long-term cognitive health.
• Example: Isaiah 26:3 – “You will keep him in perfect peace, whose mind is stayed on You, because he trusts in You.” (NKJV)

References

Introduction

In Acts 9:32-35 Luke recounts how the message of the gospel was given a greater audience through the miraculous healing of a paralytic named Aeneas in Lydda (Acts 9:32-34). In that small passage we took time to look at two principles that must be honored if miracles are to be used effectively in ministry.

• The Principle of Right Going – all going must be by people empowered to present the gospel. There must be an anointing that enables the wonder and most importantly the witness for Jesus.
• The Principle of Right Giving – all glory goes to God. Miracles must be used to make Him known. They are not permanent fixtures of discipleship community but seasonal signs pointing to the Savior.

The miracle was so marvelous that all who dwelt at Lydda and Sharon saw [the healed man] and turned to the Lord (Acts 9:35).  Sharon is not a city but a coastal plain of some 30 miles stretching from Joppa to Caesarea. See Figure 1 below.

Figure 1 — The regions reached by Peter when Aeneas and Tabitha are healed. Sharon is not a city but a coastal plain of about 30 miles.

Luke makes mention of  Sharon as a segue into a new story using the same main character — Peter the apostle. As we consider this next passage we will also encounter a third principle that must be honored if a ministry is going to use miracles effectively: The Principle of Right Getting.

After Aeneas (Acts 9:36-39)

³⁶ At Joppa there was a certain disciple named Tabitha^a, which is translated Dorcas^b. This woman was full of good works and charitable deeds^c which she did. ³⁷ But it happened in those days that she became sick and died.^d When they had washed here, they laid her in an upper room. ³⁸ And since Lydda was near Joppa, and the disciples had heard that Peter was there, they sent two men to him, imploring him not to delay in coming to them. ³⁹ Then Peter arose and went with them. When he had come, they brought him to the upper room. And all the widows stood by him weeping, showing the tunics and garments which Dorcas had made while she was with them.

The contrast is stark. Luke takes his reader away from the scene of repentance, revival, and rejuvenated life in Lydda to a scene of tragedy and mourning about 12 miles away in Joppa. (See Figure 1 above.) Where Aeneas has made his bed and is walking in the gracious gift of restored health, Dorcas is dead. Her lifeless form lies on a table or bed surrounded by weeping widows (Acts 9:39).

While we are wanting to get to the principle of effective use of miracles in ministry we must not be so hurried that we miss other truths that, when prayerfully considered, will do much to help us live effectively in the Lord’s service. First, do not overlook the fact that the person upon whom this illness came was a Jesus follower – a disciple. Disease and even Death itself had visited a woman full of good works and charitable deeds. Think on the facts: (1) Dorcas was a disciple. (2) Dorcas was full of good deeds; her hands were neither idle nor involved in evil. (3) Dorcas got sick. (4) Dorcas died. We do well to consider these facts when we suggest that a person’s sickness today is (a) not God’s will because the person is a Christian or (b) that the sickness will be eliminated by casting it out in Jesus’ name.

Let us not corrupt the gospel by promising people a life free from sickness when they receive Jesus. There is no pass on pain for those who have given their lives to Christ. The promise of the gospel is forgiveness for all our failings, eternal and abundant life with purpose, the Lord’s abiding presence, and the privilege of partaking in His sufferings (1 Peter 4:13).

Dorcas had used so much of her time and talent and treasure to help the poor that her passing was the cause of exceedingly great sorrow among the disciples… especially the people she had helped. The second thing we must not miss is that Dorcas is missed so much that the disciples decide to ask for something that has not happened in the recorded history of the church at this point: raising the dead. Do not miss the questions that you should ask yourself:

• Could it be proven that I have, in serving the Lord, provided help for the poor and made a difference that will be missed?
• Could anyone gather enough evidence of my good deeds to show that my life was a blessing and not a blight on the community?
• Would the sum total of my good works warrant a crazy plan to get a busy man to come and raise me from the dead?

Having heard about the healing of Aeneas the disciples sent two men to ask Peter to come immediately. He goes with them and, when he has arrived at the home in Joppa, is taken to the upper room. At this point the widows begin working on Peter. They aim to convince him that Tabitha’s life was worthy of a special work of God through him.

Unprecedented Power Displayed Through Peter (Acts 9:40-42; Mark 5:21-43)

⁴⁰ But Peter put them all out, and knelt down and prayed. And turning to the body he said, “Tabitha, arise.” And she opened her eyes, and when she saw Peter she sat up. ⁴¹ Then he gave her his hand and lifted her up; and when he had called the saints and widows, he presented her alive. ⁴² And it became known throughout all Joppa, and many believed on the Lord.

Peter has seen a situation like this before. During His master’s ministry there was a little girl that had just died. Her father was a ruler in the community (Matthew 9:23) and their position made his daughter’s death highly visible. Jesus assesses the situation and then puts out the people (Matthew 9:24).

Peter sent them and the other mourners out of the room, as he had seen his Master do before he raised Jairus’s daughter from her deathbed; then he uttered a short sentence in Aramaic, differing only in one letter from Jesus’ words to Jairus’s daughter. Whereas Jesus had said Talitha qum (i) (Mark 5:41), Peter now said Tabitha qum (i))—“Tabitha, get up.”

Bruce, F. F. (1988). The Book of the Acts (p. 199). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

The ministry of Peter to Dorcas and the community was not occasioned by his presence or his preaching. He became effective in helping them only in his willingness to be humbled. Every knee must bow. His words toward the body were imbued with power only after his pleading. Before he could give the command he needed to get the power. Peter follows Jesus’ lead and gives us the following principle for ministry with miracles:

The Principle of Right Getting (Get Down, Get Help)

What the Church needs to-day is not more machinery or better, not new organizations or more and novel methods, but men whom the Holy Ghost can use — men of prayer, men mighty in prayer. The Holy Ghost does not flow through methods, but through men. He does not come on machinery, but on men. He does not anoint plans, but men — men of prayer. (Bounds, Kindle Locations 46-48)

Figure 2 — Time in prayer with Chancellor Barnes on 2024-11-11 at the home of Austin and Aubrey lane during a Compass Young Adults meeting.

The language of the quote above is old. It speaks of prayer in ways that seem to make it the province and power of men. I will not charge E. M. Bounds with being chauvinistic; he spoke in a manner customary of his times. An updated version of the quote would change the word men to people; people of prayer are an indispensable part of a ministry that will be able to use the miraculous for the glory of God and the good of many. Such people take to heart the words of the Lord regarding prayer and make it their business to both be obedient and follow his example.

• Receiving Requires Prayer and Faith (Matthew 21:22) And whatever things you ask in prayer, believing, you will receive.
• Some Changes Require Prayer (Mark 9:29) So He said to them, “This kind can come out by nothing but prayer and fasting.”
• The Ultimate Purpose of the Prayer is the Glorification of the Son (John 14:13-14) And whatever you ask in My name, that I will do, that the Father may be glorified in the Son. If you ask anything in My name, I will do it.
• Corporate Prayer in Jesus’ Name Has Special Influence with the Father (Matthew 18:19-20) Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. For where two or three are gathered together in My name, I am there in the midst of them.

The Persistence of Peter (Acts 9:43)

So it was that he stayed many days in Joppa with Simon, a tanner.

Aeneas has been healed and Dorcas has been raised from the dead. The miracles were used by Peter to occasion faith in Jesus. And now that there are a number of new believers the real work begins – discipleship (Matthew 28:18-20). Peter stays in the region in order to teach the new believers all that Jesus commanded. Beyond the excitement of the miracle is the more mundane work of day-to-day teaching, mentoring, and helping the Jesus followers in their new relationship with the Lord. Unlike the mass revivals of our day where people are reached and then left to the locals for teaching, Peter stays for a hands-on approach to making disciples.

Questions for Community Discussion

1. Why did the healing of Dorcas cause many to believe? (Acts 9:37, 42)
2. Why did Peter stay? (Mark 3:14; Matthew 28:18-20)
3. Peter prayed before he did anything. Why did he do that? (John 15:15)
4. Does your approach to helping others and discipleship look like Peter’s?
5. In what ways should your approach to helping people be changed to match the example of Jesus and the apostles?

Footnotes

^a Literally in Aramaic her name means Gazelle.

^b Dorcas is Greek for Gazelle. It is obvious that Luke wanted to make his work accessible to an audience that was not Jewish.

^e The text that follows is from the Mishna Shabbat – a written redaction of the Jewish oral traditions known as the Oral Torah. Mishna Shabbat 23:5 One may perform all the requirements for a corpse [on Shabbat]: [One may] anoint and wash him, provided one does not move a limb. One may move the pillow from under him to place him on the sand so that he will keep [from decomposing]. One may tie his jaw, not so that it rises but so it does not fall. And similarly, [if] a beam has broken one may support it with a bench or boards from a bed, not so that it rises but so it does not fall. One may not close the eyes of a corpse on Shabbat, nor [even] on a week-day while he is [still] expiring. [If] one closes the eyes of a dying person while he is [still] expiring he has shed blood.

References

E.M. Bounds (2015-11-23). Power Through Prayer (Kindle Locations 46-48). Scriptura Press. Kindle Edition.

Introduction

The itinerant ministry of Jesus, with all His miracle-working power, was all that His men knew.  In His presence for over three years they were made to see with their own eyes the lifestyle of witness-with-wonders evangelism even before they could understand their Master’s messages. But Jesus took time to make sure that they knew how to use signs properly. “Do what I do” was and is the most effective strategy for educating Jesus followers in evangelism… especially when miracles are involved. Robert Coleman puts it this way:

Amazing as it may seem, all Jesus did to teach these men his way was to draw them close to himself. He was his own school and curriculum. Coleman, Robert E. (2006-04-01). Master Plan of Evangelism, The (pp. 37-38). Baker Publishing Group. Kindle Edition.

Through His example they were witnesses to His way of bringing the gospel to the world. Although they did not realize it at the time of their teaching, they were students of the principles that must be honored by anyone that would be effective when using miracles for the King and His kingdom. In the closing of chapter nine we will see that the gospel, advanced using amazing and gracious displays of healing power, is going to move most effectively when (1) there is a right going, when (2) there is a right giving, and when (3) there is a right getting.

Figure 1 – Jesus healed a man that had been born blind and thereby provided evidence for the shocking truths that He has been teaching (John 9:1-11).

Right Going and Giving (Acts 9:32-35)

32 Now it came to pass, as Peter went through all parts of the country, that he also came down to the saints who dwelt in Lydda. 33 There he found a certain man named Aeneas, who had been bedridden eight years and was paralyzed. 34 And Peter said to him, “Aeneas, Jesus the Christ heals you. Arise and make your bed.” Then he arose immediately. 35 So all who dwelt at Lydda and Sharon saw him and turned to the Lord.

Verse 32 picks up after the brief account of Saul’s conversion. It came to pass is Luke’s way of unpacking the how and why of Acts 9:31.

Then the churches throughout all Judea, Galilee, and Samaria had peace and were edified. And walking in the fear of the Lord and in the comfort of the Holy Spirit, they were multiplied. (Acts 9:31, NKJV)

In that verse we hear that the churches had peace and were edified. The peace was twofold. First, it is the work of the Holy Spirit; He metes out a peace that surpasses understanding (Philippians 4:7). Such a peace would be a comfort of the Holy Spirit. Second, it is no doubt a consequence of converting the leading critic — Saul of Tarsus. The one who had waged war with the people of God had become a Jesus follower himself. But how were they edified?

In the New Testament edification is the building up of the commitment and character of saints; it can be the result of teaching or revelation that causes the hearer to be strengthened in their faith and more mature in their service of God (1 Corinthians 14:4, 17). This had been happening in Jerusalem for over two years (AD 33 – 35). Now Peter is bringing the ministry of teaching to the saints dispersed by recent persecution. He is going through all parts of the country teaching. While the ministry of teaching or preaching is not explicitly mentioned, it is implied that Peter is teaching and preaching as he goes. As a shepherd he is going to where the flocks have been moved by recent persecution; when he arrives on the scene he teaches them. This is what he has been called and trained to do:

• Peter Has Been Trained to Teach (Mark 3:14; Acts 4:13) – Then He appointed twelve, that they might be with Him and that He might send them out to preach,
• Peter Has Been Charged to Teach (John 21:15-17; Acts 5:19) – He said to him the third time, “Simon, son of Jonah, do you love Me?” Peter was grieved because He said to him the third time, “Do you love Me?” And he said to Him, “Lord, You know all things; You know that I love You.” Jesus said to him, “Feed My sheep. …”
• Peter Has Been Changed to Teach (Luke 24:45) – And He opened their understanding, that they might comprehend the Scriptures.

The Principle of Right Going: The Mission, Missionary, and Ministry Must be His

The first principle of effective ministry involving miracles is that the person through whom the work is done must have been sent. Carts are placed before horses and woe follows when unconverted people attempt to use Heaven’s power without the permission of Heaven’s Prince. For at least two reasons, if Jesus is not involved, using miracles in ministry will not work. First, the work done will not be rewarded and the workers will not be recognized (Matthew 7:21-23). Second, the hellions being exorcised are able to distinguish between genuine practitioners of the Christian faith and powerless soothsayers. Simply making mention of Jesus’ name will not work when Jesus has no intention of working through the person for His own glory and the good of His own people (Acts 19:11-16). There will be no genuine miracle apart from genuine mission.

Philip the Evangelist, under the leading of the Holy Spirit, has already come through this region preaching in all the cities till he came to Caesarea (Act 8:40). As Peter was serving in Lydda he found a certain man named Aeneas (praiseworthy; praise). Luke tells us that the man had been bedridden eight years.

The healing power present in Peter does not require his voice. His shadow was enough to effect healing. So then, why did he feel it necessary to speak to the man? During his time with Jesus the former fisherman had seen many miracles. On some occasions, preceding the miracle, there were words spoken by Jesus that were aimed at helping the audience understand the meaning of the miracle. When the sense and significance of the miracle were present with the work it became more than a miracle; it became a sign (John 11:41-42).

Figure 2 – On 2025-01-19 a few people from Compass Church went to an assisted living facility to bring the gospel, worship, and encouragement. They went in Jesus’ name.

What Jesus began to do in the flesh he continues to do in the Spirit through surrendered people. He continues to do the work for His own glory and the good of His own people. When miracles are going to be used in ministry the minister must recognize the purpose of the power that runs through him.

The Principle of Right Giving: Give God the Glory

The second principle says that miracles must always make much of God and give more force to the argument for following Jesus. When there is going to be a healing that actually helps the cause of evangelism the evangelist cannot get away from the goal of giving God all the glory. While the miracle may serve to give credibility to the minister and his ministry it must ultimately be used as a means for magnifying the Son of Man, as a platform for promoting Jesus, as a sign pointing toward the Savior, and a reinforcement of the requirement to repent and believe the gospel.

Peter gives the glory away when he says, “Jesus Christ heals you.” He uses the miracle of making a man well to make the Master well known. And the desired effect is achieved:

So all who dwelt at Lydda and Sharon saw him and turned to the Lord. (Acts 9:35)

The So of Acts 9:35 translates a conjunction that ties the action of healing in Jesus’ name (Acts 9:34) to the reaction of surrounding peoples (Acts 9:36-43) at the sight of the restored man. After eight years his muscles would have been atrophied and the neurological framework required to support an activity like making a bed would have to be retrained. But after Jesus heals Aeneas he is in a state like he was before becoming paralyzed. He was a wonder to behold. So great was the transformation that, with the enabling that comes from the Spirit, believing in Jesus was the unanimous response.

Some may ask if it is really necessary to give God the glory. This is a good question. I believe that He should only get the glory for His part in ministry. The opening of Acts makes it clear that Jesus continues to have a part:

The former account I made, O Theophilus, of all that Jesus began both to do and teach, until the day in which He was taken up, after He through the Holy Spirit had given commandments to the apostles whom He had chosen, (Acts 1:1-2)

Jesus began his ministry with His men and continued to do ministry through them. The apostle Paul has this to say concerning the ministry of Christ’s ministers:

I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me. (Galatians 2:20)

Questions for Community Discussion

1. How does Peter ensure that the focus goes to Jesus when Aeneas is healed?
2. When people comment on how your life has changed since you started following Christ what do you typically say? Are you prepared to share your testimony with others?

Introduction

When we enter into a relationship with someone, if the person is honest, they will tell us what we are getting into. Jesus does not conceal the truth about the consequence of keeping company with Him. There will be transformation (John 3:1-3; John 8:31-32; John 15:4-5; ) and trouble. Regarding the latter, Jesus and His followers are clear:

Preparing People for Persecution (Luke 6:22) — ²² Blessed are you when men hate you, and when they exclude you, and revile you, and cast out your name as evil (John 9:34), for the Son of Man’s sake (John 9:1-34).

Through this saying Jesus has told His followers that there is a hate directed at Him that falls on those with Him. A person who has become a believer and disciple of Jesus is excluded, reviled, and cast out as evil on account of their association and approval of the Son of Man.

When they Are Hating (John 15:18) — ¹⁸ If the world hates you, you know that it hated Me before it hated you.

The person that has become a Jesus follower has been chosen out of the world (John 15:19). Their experience in the world, then, will be like that of their master (John 15:20). A world that despises the Teacher will despise His students. And the same society that is incensed by the activities and agenda of the Master will be no less irritated by the ones found keeping His commands. Jesus says plainly, “If you find yourself being hated by the people in your world, know that you are merely entering into the results of being in relationship with me; they hated Me first.”

The Trouble Caused by a Transformed Life (John 12:9–11) — ⁹ Now a great many of the Jews knew that He was there; and they came, not for Jesus’ sake only, but that they might also see Lazarus, whom He had raised from the dead. ¹⁰ But the chief priests plotted to put Lazarus to death also, ¹¹ because on account of him many of the Jews went away and believed in Jesus.

John recounts the response of Jesus-hating folk to a life that has been transformed by His power. Lazarus was dead. Because of the grace and power of Jesus he was living and in fellowship with Jesus at a meal. Being alive, after having been deceased for four days, and in fellowship with Jesus amounted to irrefutable reasons for others to believe. Many Jews, seeing the truth about what Jesus could do, went away from their former unbelief and blind following of corrupt religious leadership to believing in Jesus.

The Power of the Transformed Life — The transformed life testifies to the Truth (John 14:6) and is used by Jesus to help unbelievers turn from unbelief to trust Him.

Peter Makes it Plain (1 Peter 4:12–14) — ¹² Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you; ¹³ but rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad with exceeding joy. ¹⁴ If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified.

Peter says not to be dumbfounded or in awe when we are treated awfully because of faith in Christ. This is actually a reason to rejoice (1 Peter 4:13); the poor treatment is an indicator that we have become part of Christ and thus are partaking in His suffering. The reproach (criticism, blame, disapproval) is an ungodly response to the anointing – the Spirit of glory rests upon us. Aspersions hurled at you are really evil statements about the Spirit’s work in you (blasphemy); it is happening because you, in the power of the Spirit, are glorifying Jesus or making Him appear to be the good Person that He is.

Jesus Helps Saul See (Acts 9:15–16) — ¹⁵ But the Lord said to him, “Go, for he is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel. ¹⁶ For I will show him how many things he must suffer for My name’s sake.”

In addition to restoring the sight of Saul, Jesus makes it clear that tough times lie ahead. “Saul, you are going to suffer many things because of Me.” When the trouble of poor treatment from haters hit him, the things shown him by Jesus will help Saul to rejoice, persevere, and put uncomfortable things in perspective.

Jesus and His followers help people understand what they are getting into when they start following Him. It is part of His impeccable honesty and love for people that are going to be in relationship with him. Real friendship requires a release of the truth about who you really are and what comes with you.

Questions for Consideration

• Do I endeavor to make people aware of what they are getting into when they decide to associate with me?
• Am I suffering because of my association with Jesus and/or His people? Is my response to this (a) rejoicing because it is an indicator of my conversion or (b) sadness and anger because I was not prepared for the losses? How will considering the words of Jesus and His followers help me put persecution in perspective?

The phrase “Stupid is as stupid does” was popularized by the character Forrest Gump in the 1994 namesake movie Forrest Gump. The main character used it to highlight an important principle in assessing people: judge people by their actions rather than labels or preconceived notions. The adage underscores the idea that what people do matters more than what they say or how they are perceived.

Figure 1 – Tom Hanks played the character Forest Gump.

The saying “Stupid is as stupid does” implies that intelligence or wisdom is not determined by how smart someone appears to be (certificates, scholarly accolades, academic degrees) or claims to be but rather by their actions. It suggests that a person’s behavior reflects or reveals their true level of understanding, judgment, or intelligence.

In essence, someone who consistently makes foolish or poor decisions, regardless of their potential or background, can be considered “stupid” because their actions define them. Conversely, a person might not be formally educated or considered traditionally smart but can display wisdom and intelligence through thoughtful or effective actions.

We can generalize this saying: The person is as the person does.  In other words, the true character of the person is conveyed by their conduct. Jesus put it this way:

You will know [people] by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. — Matthew 7:16-18 (NKJV)

In His grip by His grace,

Roderick L. Barnes, Sr.

²⁰ Immediately he preached the Christ in the synagogues, that He is the Son of God. ²¹ Then all who heard were amazed, and said, “Is this not he who destroyed those who called on this name in Jerusalem, and has come here for that purpose, so that he might bring them bound to the chief priests?” ²² But Saul increased all the more in strength, and confounded the Jews who dwelt in Damascus, proving that this Jesus is the Christ.

When given an opportunity, the recent convert immediately does what Christ asks of us all; Saul witnesses (Acts 1:8; Acts 9:20). God likes immediate obedience. More than just telling the truth Saul proclaimed or declared it. That is, he preached the Christ in the synagogues. Is there a difference between telling the truth about Christ and preaching Christ? Yes.

• Telling the Truth About Christ — When we tell the truth about Christ it is often not planned. In the moment or in an informal setting we relate information about Jesus. The goal of telling can be as high as compelling someone to make a decision or as simple as conveying information that may be of use. Our personal testimony is not preached; it is shared as we have opportunity and given out with the goal of giving the listener evidence for the reality of Jesus’ resurrection in our own lives. Telling, when we seek to make it known that Jesus is Lord and through Him alone we can find forgiveness, is one way of fulfilling the command to be His witnesses (Acts 1:8). We should tell the gospel often and tell the gospel well. (There is an excellent book on this aspect of witnessing by Mark McCloskey — Tell it Often Tell it Well: Making the Most of Witnessing Opportunities.) Telling about Christ presents information that will help a listener understand the why and how of choosing Him.
• Preaching Christ — Where telling is informal and happens in the moment as there is opportunity, preaching is planned. The preacher actively seeks an occasion to deliver a message and aggressively engages the audience with an agenda. The goal of the preacher is not merely conveying information; the aim to use the message proclaimed to promote transformation or action in the hearers that brings them into alignment with the will of God. Where telling is often informal in its context, preaching is formal and characterized by greater intentionality, preparation, and a clearly stated desired outcome. Preaching Christ pushes people. It pushes them to repent and turn to Him or to maintain a resolve to follow Him. Preaching is for a change or a charge stand strong.

Yuletide art often displays the angel of this passage in the air above the shepherds. However, the stood before them of Luke 2:9 does not indicate that the heavenly messenger had an elevation greater than that of the shepherds. Absent from the text is any mention of wings, hovering (See 1 Chronicles 21:15-16), or clouds. I do not believe that the author’s command of Greek and attention to detail leave this open to interpretation. When Luke has meant stood over he has clearly conveyed that idea. E.g., later in the same work (4:39) Luke uses the same verb and a preposition to communicate that the Lord stood over Peter’s sick mother-in-law. In the material that concludes Luke’s gospel more angels appear (24:4); the same verb that was translated stood before them, now in the plural, is used in the same way. These angels, appearing to activate immediate obedience in the disciples, are on the ground with the men to whom they are speaking.

In general when angels appear for judgement they do not make themselves available for conversation; they are not present to communicate but to condemn. In passages where angels appear in the air they are not merely aloft – they are agents of judgement (1 Chronicles 21:16) or positioned against the enemies of God (Revelation 7:1-2; 8:5,13, 14:1-19). Notable exceptions are found in the passage where an angel of God calls to Hagar out of heaven and later to Abraham (Genesis 21:17; 22:11). In these exceptions it does not say that the angel appeared but called out. But you will say, “What about Balaam’s donkey?” (Numbers 22:22-33) And to this I will say that the Angel does not appear to Balaam. It was the donkey that saw the angel standing against the wayward prophet.

When heaven’s ministering spirits show up on the ground (Daniel 8:15-17) or in a dream they are present to help men (Genesis 31:11; 32:1; Exodus 3:2; Judges 13:3; Matthew 1:20; 2:13; 2:19; 28:5; Luke 1:11-13; 1:28-30; 2:9; John 20:12; Acts 5:19; 7:30, 35; 10:3; 11:13; 12:7; 27:23). Since this note was first penned I have given more thought to the subject. Furthering the argument that an angel standing with or before men is present to help, are the prior appearances of Gabriel in Luke’s gospel. There are two instances that should be considered. First, there is the appearance of Gabriel to Zacharias.

¹¹ Then an angel of the Lord appeared to him, standing on the right side of the altar of incense. ¹² And when Zacharias saw him, he was troubled, and fear fell upon him. ¹³ But the angel said to him, “Do not be afraid, Zacharias, for your prayer is heard; and your wife Elizabeth will bear you a son, and you shall call his name John. (Luke 1:11-13)

The angel appears for a meeting with a particular person: appeared to [Zacharias]. And the participial phrase describing how he appears says that he was standing on the right side of the altar of incense. The angel has made himself known to Zacharias through a visible appearance and he is standing on the ground in the Holy of Holies. They are literally on common ground.

Second, there is the appearance to Mary. That is, there is another appearance of the same angel to a person; Gabriel appears to Mary six months after the appearance to Zacharias. This same angel is said to come in (Luke 1:28) and then later to depart from her (Luke 1:38). Nothing is said about whether or not he was standing on the ground. However, unless the poor virgin girl in Nazareth lives in a place with huge vaulted ceilings, the angel is near or on the ground. We will not argue from silence (argumentum ex silentio), since the passage does not explicitly say that the heavenly messenger had his feet on the earth. But it is not unreasonable to think that he did.

Finally, at no point did the angels that appear in the advent story try to get attention for themselves. They did not encourage future communication with themselves, ask for worship, or indicate that they would be an ongoing source of enlightenment. The angels of God do not distract His people from Himself; they appear to promote obedience and devotion to God alone. Angels that seek or accept devotion are demonic (Isaiah 14:12-17; Matthew 4:8-11)!

Does it matter? Is there any relevance in this rumination to our day-to-day efforts to live effectively in the service of Jesus? The significance may be in helping me to interpret the meaning of visits from angels. Because, to be sure, they are continuing to visit us (Acts 12:7; Hebrews 13:2). (No, I am not preoccupied with the appearance of angels or trying to explain the community and operations of beings not of this world. I am merely working with Scripture to uncover guidelines for evaluating visits by angels.) Recently, there have been people claiming that orbs of light in the sky might be angels. They have even posted videos of communication with these things; in one case the light seems to respond. (Note: the person presenting the material is in the active practice of witchcraft and other activities expressly prohibited by God.) Does it matter? Consider the following as assessment guidelines:

Angel Appearance Assessment Guidelines

1. Angel Appearance Assessment Guideline 1 – If the angel is in the air above me, based on the Scriptures, this is an indicator that they are not visiting to communicate and are not promoting my personal welfare.
2. Angel Appearance Assessment Guideline 2 – If the angel appears on the ground and talks to me, they are obviously wanting to communicate and, based on the Scriptures, they may be here to help.

3. Angel Appearance Assessment Guideline 3 – The angel must not seek attention for itself, try to get me to stay in communication with itself, or promote spiritual ideas that indicate a better life that is not centered on Christ. Angels of God do not self promote or distract from the gospel.