Category Missional Living

Introduction

We can hear the word of the Lord Jesus, affirm its truth, and still hold on to practices that contradict it. A Jesus follower may attend church, use Christian language, and speak about faith while leaving certain habits, loyalties, and sources of security unexamined. Acts 19:11–20 brings us face to face with an important question: How am I responding to the word I have received?

The events in Ephesus are ancient, but the issue they expose remains relevant. God worked extraordinary miracles through Paul, confirming His messenger and demonstrating His power. Others attempted to use Jesus’ name without submitting to Him. Even some who had believed continued practicing magic until the events Luke records moved them to confess their deeds and destroy the materials that sustained those practices. The Lord’s word was spreading, and its power became visible as people brought their lives into obedience to it.

This passage helps the modern Jesus follower understand the importance of receiving and responding properly to the word of the Lord Jesus. His name calls for reverence, His message calls for obedience, and His authority reaches into the parts of life we may prefer to keep unchanged. As we study these events, we should ask where we need to confess sin, abandon competing allegiances, and remove the means of returning to what Christ calls us to leave behind. The word we receive must be allowed to prevail in the life we live.

      ¹¹ Now God worked unusual miracles by the hands of Paul, ¹² so that even handkerchiefs or aprons were brought from his body to the sick, and the diseases left them and the evil spirits went out of them.

Authenticating the Messenger (Acts 19:11-12; Supporting Passages Acts 5:11-12)

Acts 19:11-12 – Paul was working with his hands during his ministry in Ephesus, providing for his own needs and those of his companions (Acts 20:33–35).¹ He was a tentmaker by trade (Acts 18:3). In that work, it would have been natural for him to wear an artisan’s apron and use a cloth to wipe sweat from his brow. These ordinary articles fit Luke’s description of the handkerchiefs (σουδάρια, soudária, sweat cloths) and aprons (σιμικίνθια, simikínthia, work aprons) taken to the sick. Luke says they were brought from his body (ἀπὸ τοῦ χρωτὸς αὐτοῦ, apó tou chrotós aftoú, literally “from his skin”). Through articles that had touched the apostle, God brought healing and expelled evil spirits. Two things are being accomplished thereby: (1) demonstrating the power of Jesus’ kingdom and (2) authenticating Jesus’ servant (Acts 19:11–12).

Some commentators say that God is merely accommodating the beliefs of the people and that the items taken from Paul’s body are not instrumental in the miracles. Luke does not go into specifics about how the handkerchiefs and aprons were used to bring healing and cast out evil sprits. That is not his point. Polhill states it best when he writes, “[T]he miracles wrought by the apostles are never presented as ends in themselves but always as opportunities, assistance to faith and commitment.” (Polhill, 1992, p. 402)

There were precedents in the history of the Jews showing that the power of the kingdom, even if it were waning, could be present on a body or on things used by kingdom people. When that power effected a miracle it was to be regarded as a sign. In the unusual happening witnesses are presented authentication of a ministry, indication of the authority that had been given to a person by the Lord, and confirmation of claims.

It won’t be long before someone will see the power of the kingdom and, although they do not know the King, will attempt to acquire and use His resources for their own endeavors. Having shown his reader the real ministry of Paul, the author goes on to show us folly of fooling around with the name of Jesus and finding out that the spiritual forces of darkness know the difference between Jesus’ disciples and charlatans.

      ¹³ Then some of the itinerant Jewish exorcists took it upon themselves to call the name of the Lord Jesus over those who had evil spirits, saying, “We exorcise you by the Jesus whom Paul preaches.” ¹⁴ Also there were seven sons of Sceva, a Jewish chief priest, who did so. ¹⁵ And the evil spirit answered and said, “Jesus I know, and Paul I know; but who are you?” ¹⁶ Then the man in whom the evil spirit was leaped on them, overpowered them, and prevailed against them, so that they fled out of that house naked and wounded.

The Difference on Display (Acts 19:13-16; Supporting Passages)

Acts 19:13 – Exorcisms were not exclusive to the Christian community. Before the church was birthed, the Jewish community already had people who practiced exorcism. Jesus acknowledged their activity when defending His own casting out of demons (Matthew 12:27; Luke 11:19). Against the background of God’s extraordinary works through Paul, Luke introduces itinerant Jewish exorcists (περιερχομένων Ἰουδαίων ἐξορκιστῶν, perierchoménon Ioudéon exorkistón) who attempted to invoke the name of the Lord Jesus over those who had evil spirits. They were attempting to get the same results.

Two connected features stand out in their wording. First, they invoke “the Jesus” (τὸν Ἰησοῦν, ton Iisoún), identifying the particular person whose authority they hope to employ. Second, they specify “whom Paul preaches” (ὃν ὁ Παῦλος κηρύσσει, on o Pávlos kiríssi). They identify Jesus by another man’s proclamation. In the second feature of their exorcism language, they reveal that knowledge of this Jesus is being presented by Paul… not themselves; they themselves do not know or preach Him. Correct wording is their concern because they are really spell casting.

They thought that success turned on the correct use of the magical formula. (Robertson, 1933, Acts 19:13)

If God is doing a work through you, it will not be long before people will try to do that same work using your words, using conventions of your ministry, and using what they view as essential elements of your effectiveness. They are watching with the goal of getting insight on how to imitate what the Lord is doing through you. For example, if you are achieving results and using the phrase “in Jesus name,” people who want to achieve the same results will begin using those words and His name as a way of making their own ministry manifest the same outcomes.

Acts 19:14 – After describing the rise of copycats among the itinerant Jewish exorcists, Luke turns to a particular case: seven brothers who did so (τοῦτο ποιοῦντες, touto poiountes)—that is, they attempted to invoke Jesus’ name over those afflicted by evil spirits. These seven sons of Sceva stand out for two reasons: (1) their father’s identification as a Jewish chief priest (Ἰουδαίου ἀρχιερέως, Ioudaiou archiereōs) and (2) the humiliating outcome of their efforts. Through their failed attempt to use Jesus’ name, God would magnify that name and move believers who still practiced magic to renounce it.

Ephesus was a city known for its pervasive practice of the occult. The Jews that performed exorcisms were held in great by the witchcraft community. The occult subculture now contained pagans, those practicing Judaism, and Jesus followers. The magic practitioners from each of these subcommunities would have watched with great interest the efforts of the seven sons of Sceva.

Among practitioners of magic in ancient times Jews enjoyed high respect, for they were believed to have exceptionally effective spells at their command. (Bruce, 1988, p. 368)⁶

Acts 19:15 – The evil spirit (τὸ πνεῦμα τὸ πονηρόν, to pnévma to ponirón) answered (ἀποκριθέν, apokrithén) their incantation. Absent from Luke’s record are the distress and pleading seen when demons confronted Christ. There is no mention of crying out against torment and begging not to be sent into the abyss (Mark 5:7–12; Luke 8:28–31). Here the response reads as a composed challenge to the authority of those who took it upon themselves (ἐπεχείρησαν, epechírisan, “attempted” or “undertook”) to drive out the evil presence.

Here we must slow down. The translation of the underlying Greek into English has lost some of its fidelity in the NKJV. Two different words used by the evil spirit are translated as know.

With these two definitions in mind we can revisit and unpack what the evil spirit says:

Jesus know (τὸν Ἰησοῦν γινώσκω, ton Iisoún ginósko) or I am familiar with Jesus through experience, and Paul I know (καὶ τὸν Παῦλον ἐπίσταμαι, ke ton Pávlon epístame) or I have acquired intel about this man; but who are you?

The demon says that he is familiar with Jesus through experience (Mark 1:23-24; Luke 4:33-34; Mark 1:34; Luke 4:41) and has information about Paul (Acts 16:16-18). The same demon indicates ignorance of seven sons of Sceva.” In other words, “Tell me who you are because, I have no prior experience or intel or you. We have been briefed on Paul, the Power in him, and his relationship with Jesus. If we see Paul, Paul’s sweat cloth, or Paul’s apron, we know to just leave.”

Acts 19:16 – The demon was not going to depart. In fact, knowing that there was no power and no reason to be afraid, he used the person he possess to abuse the seven sons of Sceva. This was a terrible outcome.

With the extreme sense of modesty characteristic of Judaism, the nakedness of the Jewish exorcists was almost symbolic of their total humiliation in the incident. (Polhill, 1992, p. 404)

Two lessons emerges from the story. First, Christianity is not to be confused or conflated with magic. There will be no mixing of the ministry with the occult. The program of Jesus stands in opposition to unapproved approaches to interact with the spiritual realm. Second, the name of Jesus is no magical incantation that can be used to make things happen. If the person using the name does not know the Lord, they are trying to get results without having relationship or power. 

     ¹⁷ This became known both to all Jews and Greeks dwelling in Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified. ¹⁸ And many who had believed came confessing and telling their deeds. ¹⁹ Also, many of those who had practiced magic brought their books together and burned them in the sight of all. And they counted up the value of them, and it totaled fifty thousand pieces of silver. ²⁰ So the word of the Lord grew mightily and prevailed.

Section Title (Acts 19:17-20; Supporting Passages)

Acts 19:17 – The outcome of the failed attempt to cast out the demon became known to all Jews and Greeks; a city immersed in the occult heard that an evil spirit could not be evicted by well-connected Jewish exorcist that used the name of Jesus. What came of that is the important thing. Jesus name was magnified (ἐμεγαλύνετο, emegalíneto). When the word name is used here it is more than the proper noun that was used to refer to the Christ. The name is the person of Christ, the program of Christ, and the message preached about Christ. All of it together was made to be held in high esteem. Even the demon’s testimony gave credence to the claims that Jesus is the Christ and Son of God and that Paul had been sent to proclaim his message of salvation. The word translated magnified means to exalt, glorify, or speak highly of. In the end both Jews and Greeks in Ephesus were glorifying and exalting Jesus.

Acts 19:18-19 – Look now at the effect on the Jesus follower community. Within the church or among the many who had believed there were people practicing witchcraft and using the occult to achieve their goals. They came forward admitting their faults or confessing and telling what they had been doing. The came (ἠρχοντο, ērchonto) of verse Acts 19:18 is in the imperfect; this is an ongoing activity that was occurring over a period of time.

Came (ἠρχοντο [ērchonto]). Imperfect middle, kept coming, one after another. Even some of the believers were secretly under the spell of these false spiritualists just as some Christians today cherish private contacts with so-called occult powers through mediums, seances, of which they are ashamed. (Robertson, 1933, Acts 19:18)

The preaching of Paul had no doubt already (1) declared that Jesus is the only way of salvation and (2) denounced the practice of magic. However, it went unheeded until the seven sons of Sceva were stripped and wounded. In the end everyone saw the truth of what the apostle had been saying. So convincing was the preaching pared with the abject failure of the intinerant Jewish exorcists that those who were dabbling in demonic activities abandoned it all together. By burning their books they declared three things about the occult:

When the means for ungodliness are eliminated the person is serious about not sinning. By burning the books they eliminated the tools of their evil endeavors. This is true repentance. What sins am I saying that I am forsaking but keeping the equipment, the software, the relationship used to commit that sin?

This was a while in coming and did not take place over night. It was the work of God to get the people there and a process for them to participate in purifying their lives.

The verb translated burned is the imperfect active of κατακαιω [katakaiō]. It took a good while to burn them completely (up, we say; down, the Greeks say, perfective use of κατα [kata]). These Magical Papyri or slips of parchment with symbols or magical sentences written on them called Ἐφεσια Γραμματα [Ephesia Grammata] (Ephesian Letters). These Ephesian Letters were worn as amulets or charms. (Robertson, 1933, Acts 19:19)

But why did it take so long? Sanctification is not immediate:

Magic was part of Ephesian culture. Nor should one question the integrity of these Ephesian Christians who only now openly forsook such ways. Salvation involves a process of growth, of increasing sanctification. And after all, the Ephesian spells were not that remote from the horoscopes and board games that supposedly communicate telepathic messages with which many Christians dabble in our own day. (Polhill, 1992, p. 405)

Acts 19:20 — The So (οὕτως, houtōs) that opens this verse can also be translated “thus” or “in this way.” The verbs grew (ηὔξανεν, ēuxanen) and prevailed (ἴσχυεν, ischyen) are both in the imperfect. They are portraying ongoing past activity. The same verse could be translated “So the word of the Lord Jesus was growing and was gaining strength.” Luke describes the Lord’s message spreading and demonstrating its power. In this context, that power is evident in changed lives.

Although “all those who dwelt in Asia heard the word of the Lord Jesus” (Acts 19:10), some who believed continued practicing magic (Acts 19:18). The message had reached their ears, but its implications were not yet governing certain area of their lives. In this way points back to the events through which God brought further change. Through the extraordinary miracles, the humiliation of the self-appointed exorcists, and the resulting fear and confession, the Lord exposed the incompatibility of magic with the Way. Jesus’ name was magnified, and believers demonstrated their repentance by destroying the tools of their former practices. The word they had heard was visibly overcoming and destroying the works of the devil (1 John 3:8). “It was a day of triumph for Christ in Ephesus, this city of vast wealth and superstition” (Robertson, 1933, Acts 19:20).

Conclusion

What are we to do with these things. Prayerfully consider the questions and action items in the table below. May God be at work prevailing in your life as you seek His counsel in prayer at the word of the Lord Jesus.

Endnotes

¹ Paul’s activities in the city of Ephesus were broad and far reaching. The table below provides those that are known and some that are supposed.

² The glory seen in Moses face was passing away (2 Corinthians 3:7, 13). Whether passing away means (a) diminishing over time as Moses was away from the meetings with God or (b) that the ministry of Moses was temporary, we should see the point: it authenticated him as a man of God and implied his authority. I personally believe this is what happens for every Christian that meets with God; in Moses case they were allowed to see a diminishing glory as a means for declaring him as designated by God to be heard and obeyed.

³ Some will point to the fact that Jesus told the woman that her faith had made her well. So was it the power in the hem or the Power in Him that fixed the flow? Either question misses the point. What point? Jesus was authenticated by the outcome. As Dietrich Bonhoeffer sad, the question is not how. God can use any how. The miracle says that the question to be asked is “Who is this?” (Bonhoeffer, 1966).

⁴ In the healings associated with Peter’s ministry, including the expectation surrounding his passing shadow, the authenticity of the message and the minister were confirmed (Acts 5:12–16; compare Acts 4:29–30; 14:3).

⁵ Stephen’s angelic countenance recalls the shining face of Moses (Acts 6:15; Exodus 34:29–35). This resemblance suggests divine authentication. Like Moses, Stephen lived in fellowship with God, as indicated by his fullness of the Holy Spirit and his vision of God’s glory (Acts 6:5, 8–10; 7:55–56), and brought God’s message to His people (Acts 6:10; 7:2–53). The connection with Moses is my own interpretive inference from Luke’s description.

⁶ Several magical papyri which have survived from those days to ours contain attempts to reproduce the true pronunciation of the ineffable name—Iaō, Iabe, Iaoue, and so forth—as well as other Jewish expressions and names such as Sabaoth and Abraham, used as elements in magic spells. The Jewish high priest was the one man who was authorized to pronounce the otherwise ineffable name; this he did once a year, in the course of the service prescribed for the day of atonement.

⁷ According to magical theory, the potency of a spell is bound up with its secrecy; if it be divulged, it becomes ineffective. So these converted magicians renounced their imagined power by rendering their spells inoperative.

References

Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000). In A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed.). University of Chicago Press.

Bonhoeffer, D. (1966). Christ the center (J. Bowden, Trans.). Harper & Row.

Bruce, F. F. (1988). The Book of the Acts. Wm. B. Eerdmans Publishing Co.

Polhill, J. B. (1992). Acts (Vol. 26). Broadman & Holman Publishers.

Robertson, A. T. (1933). Word Pictures in the New Testament. Broadman Press.

Toussaint, S. D. (1985). Acts. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2). Victor Books.

Some of my Christian brethren are irritated with me speaking out a word of caution concerning Halloween. A few have even voiced the belief that it does not matter. To my beloved, how many wiccan’s are celebrating Easter with you. We use Easter to promote something. Why are you so against seeing that they are doing the same thing under the cover of a cultural practice. Just sayin’. Many Wiccans observe Samhain around October 31 as a religious festival involving ancestors, the dead, divination (witchcraft), and seasonal renewal.

The following examples come from Wiccans and Satanist documents.

Can you attend a Halloween celebration? The real question is: Why are you there, and what are you doing? Are you among the people on mission, as Jesus was, or are you participating in and endorsing works He came to destroy (1 John 3:8)?

Avoiding all association with people who practice sin would require leaving the world (1 Corinthians 5:9–10). Our lights are not to be hidden or kept entirely away from the darkness. And we must stay away from judging those outside the church; Someone qualified has that job already (1 Corinthians 5:12–13). Yet being present among unbelievers cannot become participation or promotion of prohibited practices (Deuteronomy 18). We are called to reach people while refusing fellowship with the unfruitful works of darkness (Ephesians 5:11). Let’s go love on some people. But celebrating in the way of the world is taking it to far.

In His grip by His grace,
That Guy

References — APA 7

Church of Satan. (n.d.). F.A.Q. holidays. https://churchofsatan.com/faq-holidays/

Fox, S. (n.d.). Guide to celebrating Samhain. Circle Sanctuary. https://www.circlesanctuary.org/teachings/Samhain-Lore-and-Rituals

Kardia. (2021, October 27). How do Wiccans celebrate Samhain? Living Wicca Today. https://wicca.com/livingwiccatoday/how-do-wiccans-celebrate-samhain/

Central passage: Acts 19:1-10; Related Passages: Luke 17:20-21; Acts 1:3; Acts 28:23, 30-31

      ¹ And it happened, while Apollos was at Corinth, that Paul, having passed through the upper regions, came to Ephesus. And finding some disciples ² he said to them, “Did you receive the Holy Spirit when you believed?” So they said to him, “We have not so much as heard whether there is a Holy Spirit.” ³ And he said to them, “Into what then were you baptized?” So they said, “Into John’s baptism.” ⁴ Then Paul said, “John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus.”

     ⁵ When they heard this, they were baptized in the name of the Lord Jesus. ⁶ And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied. ⁷ Now the men were about twelve in all.

     ⁸ And he went into the synagogue and spoke boldly for three months, reasoning and persuading concerning the things of the kingdom of God. ⁹ But when some were hardened and did not believe, but spoke evil of the Way before the multitude, he departed from them and withdrew the disciples, reasoning daily in the school of Tyrannus. ¹⁰ And this continued for two years, so that all who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.

Introduction

Getting The People from John to Jesus (Acts 19:1-4)

While Luke does not identify the catalyst for Paul’s question, the question itself suggests that he was probing something he considered important: Had these disciples received the Holy Spirit when they believed? (And what was it that prompted him to ask this question. Did the apostle notice missing marks of the kingdom?) He is asking about the earnest of our inheritance—the down payment guaranteeing what is to come—and the power for witness (Ephesians 1:13–14; Acts 1:8). Through the Spirit, the kingdom proclaimed as “at hand” (Matthew 3:1-2; Matthew 4:17; Mark 1:14-15) becomes a reality personally experienced and in hand (Romans 14:17). Rebirth and renewal, God’s love poured into our hearts, and a life characterized by righteousness, peace, and joy are all features of the kingdom brought through the Spirit (Titus 3:5; Romans 5:5; 14:17).

The reply of the disciples exposes a shortcoming in their understanding and experience. (In his prior work for Theophilus Luke has used the disciples (GK, TL) for followers of John the Baptist. See Luke 5:33 and 7:18f.) Paul addresses this deficiency by directing them to the point of John’s preaching and the mission of John’s ministry (VR). In fact, John’s focus was in getting his hearers to believe on Him who would come after him, that is, on Christ Jesus (). John himself had proclaimed that the Coming One would baptize with the Holy Spirit (Mark 1:7–8). At Pentecost, the risen and exalted Jesus (aka the one who would come after John the Baptist) poured out that promised Holy Spirit (Acts 2:32–33). The kingdom that had been at hand in the Spirit-filled life of Jesus was now among men filled with His same Holy Spirit.

But what happened with these disciples? These particular John-followers appear not to have heard that the promise had been fulfilled: We have not so much as heard whether there is a Holy Spirit. In light of John’s ministry and message, they cannot be saying that they did not know about the baptism of the Holy Spirit by Messiah (Luke 3:16); they meant they had not heard about the fulfillment — the outpouring at Pentecost. They knew only of John’s preparation preaching through a baptism of repentance. Paul now points them to the One for whom John had prepared them:

Paul’s statement in v. 4 is the critical point. John’s baptism was a baptism of repentance, preparatory to the coming of the Messiah. John’s entire role as forerunner was to prepare the people for the Messiah’s coming. The Messiah had indeed come, and he is Jesus. Thus, to be a true disciple of John was to confess Jesus, for he is the one whom John had heralded. (Polhill, 1992, p. 399)

In this light, although this disciples have repented. The kingdom has not come for them; there remains a work to be done in their lives by Christ. And we do well to remember this when preaching.

A ministry that promotes repentance is good. But by itself misses the mark and is impoverished. The repentance required by God is not merely a turning from sin; there must be a turning to the Savior. In response to our decision to transfer the treasure of trust to Christ, God makes a deposit, a down payment – The Holy Spirit. The abundant life promoted by the Christian is not a human effort to abandon sin but the application of a new nature.

Peter and Paul — Parallels and Proof of Authority (Acts 19:5-7)

The disciples of John the Baptist, upon hearing this, are baptized in the name of Jesus. But why? We would say that they have already been baptized. That shows our tendency to conflate the preparatory baptism of the forerunner with the Christian rite of baptism. It uncovers our theology: we make repentance redemption. They are not the same. The difference is Christ. If they were the same Paul would have merely laid hands on them. But, because they have believed on Jesus and been baptized in Jesus’ name, he obeys the commandment of Christ and baptizes them again.

The disciples made a decision to follow Jesus and publicly declared that decision with a water baptism that was an outward confirmation of a inner decision to receive Christ (VR: Ethiopian eunique; Philippian Jailer and his household; Cornelius’ and his household). But they did not receive the Holy Spirit yet. Paul would have to intervene and thereby be validated for his role in their lives and ours:

⁶ And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied.

The laying on of Paul’s hands in order to receive the Holy Spirit is not going to be the norm. But it parallels an event that was used to indicate Peter’s unique position among leaders in the church. The big fisherman was set apart among the apostles; he alone was given an authority to release and bind (VR). Luke shows Paul to be among the Gentiles what Peter has been among the Jews and among people in general (Acts 10).

This was done to ensure that the disciples would regard Paul as having authority and that the promise had been kept. If they had received the Spirit without any heavenly fanfare, they may have questioned what changed or why they should listen to Paul. By doing it this way Jesus directed the disciples to head the teachings of Paul going forward. Luke takes great pains to make the reader see the similarities between Peter and Paul with the goal of showing that their words are to be received and obeyed:

Table 1: Parallels between Peter and Paul (adapted from Bruce, 1988, pp. 367–368)

What is the rule, then, about the reception of the Holy Spirit in the book of Acts? The truth is that apart from the reception of the Holy Spirit a person does not belong to Christ and is not saved. However, there is no one way that it takes place in Luke’s record:

It should also be noted that the reception of the Holy Spirit in Acts does not follow any set pattern. He came into believers before baptism (Acts 10:44), at the time of or after baptism (8:12–16; 19:6), and by the laying on of apostolic hands (8:17; 19:6). Yet Paul declared (Rom. 8:9) that anyone without the Holy Spirit is not a Christian. (Toussaint, 1985, p. 409)

Twice, though, the Holy Spirit is given by Christ only after there was a laying on of apostolic hands (Acts 8:17; 19:6). These cases were used to ensure that the recipients had a right regard for the authority of the apostles and their teaching. In other cases (a) the apostles are not present (VR: Ethiopian) or (b) an apostle is present but there is no laying on of hands (Acts 10:44). Let us get from this the message that Jesus surely meant to send to the disciples:

Paul, like the apostles before him, has been given special authority in the church (Galatians 1:1; 2 Corinthians 10:8). His writings are to be regarded as Scripture and as carrying the authority of the Lord’s commands (2 Peter 3:15–16; 1 Corinthians 14:37; 2 Thessalonians 2:15; 3:14). He received the gospel through the revelation of Jesus Christ and instruction concerning the Lord’s Supper from the Lord Himself (Galatians 1:11–12; 1 Corinthians 11:23–26). Jesus confirmed Paul’s authority when the Holy Spirit came upon the disciples after Paul laid hands on them (Acts 19:6). Jesus says concerning His kingdom, “Listen to Paul!”. 

The Kingdom Explained and Seen (Acts 19:8-10)  

From the earliest times in Israel, God was acknowledged as king (cf. Ex. 15:18). His kingship is universal (Ps. 103:19), but is manifested most clearly where men and women recognize it in practice by doing his will. (Bruce, 1988, p. 32)

With the fall of the monarchy and the end of national independence, there arose a new conception of the kingdom of God as destined to be revealed on earth in its fullness at a later date (cf. Dan. 2:44; 7:13–14). It is in the light of this later conception that we should understand the New Testament teaching about the kingdom of God. (Bruce, 1988, p. 32)

Jesus inaugurates the kingdom: it “drew near” with the inception of his public ministry (cf. Mark 1:14–15) and was released in power by his death and exaltation (cf. Mark 9:1). (Bruce, 1988, p. 32)

The things relating to the kingdom of God which form the theme of his postresurrection teaching at the beginning of Acts are identical with “the things relating to the Lord Jesus Christ” which form the theme of Paul’s teaching in Rome at the end of the book (28:31). (Bruce, 1988, p. 32)

At Christ’s first coming the age to come invaded this present age; at his coming in glory the age to come will have altogether superseded this present age. Between the two comings the two ages overlap; the people of Christ live temporally in this present age while spiritually they belong to the heavenly kingdom and enjoy by anticipation the life of the age to come. (Bruce, 1988, p. 33)

The topic of his discussion was the kingdom of God which obviously included the person and work of Christ but also must have anticipated His millennial reign (cf. 1:3, 6). (Toussaint, 1985, p. 410)

The kingdom of God does not come with observation; it is in us. Though us it has become at hand to those that are being presented Christ. In us the kingdom is being experienced as we, in the power of the Spirit, bear the fruits of righteousness, joy, and peace in the midst of a crooked and perverse generations.  

Do not merely look for the kingdom; live under the King. Jesus said His kingdom does not come with observation. Through His Spirit, let His rule shape your life in righteousness, peace, and joy, and keep making Him known to others (Luke 17:20–21; Romans 14:17; Acts 19:8–10).

Conclusion  

Takeaways: Key Questions and Action Items

Table 2: Takeaways

References

Bruce, F. F. (1988). The Book of the Acts. Wm. B. Eerdmans Publishing Co.

Polhill, J. B. (1992). Acts (Vol. 26). Broadman & Holman Publishers.

Toussaint, S. D. (1985). Acts. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2). Victor Books.

     ¹⁸ So Paul still remained a good while. Then he took leave of the brethren and sailed for Syria, and Priscilla and Aquila were with him. He had his hair cut off at Cenchrea, for he had taken a vow. ¹⁹ And he came to Ephesus, and left them there; but he himself entered the synagogue and reasoned with the Jews. ²⁰ When they asked him to stay a longer time with them, he did not consent, ²¹ but took leave of them, saying, “I must by all means keep this coming feast in Jerusalem; but I will return again to you, God willing.” And he sailed from Ephesus.

     ²² And when he had landed at Caesarea, and gone up and greeted the church, he went down to Antioch. ²³ After he had spent some time there, he departed and went over the region of Galatia and Phrygia in order, strengthening all the disciples.

     ²⁴ Now a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the Scriptures, came to Ephesus. ²⁵ This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things of the Lord, though he knew only the baptism of John. ²⁶ So he began to speak boldly in the synagogue. When Aquila and Priscilla heard him, they took him aside and explained to him the way of God more accurately. ²⁷ And when he desired to cross to Achaia, the brethren wrote, exhorting the disciples to receive him; and when he arrived, he greatly helped those who had believed through grace; ²⁸ for he vigorously refuted the Jews publicly, showing from the Scriptures that Jesus is the Christ.

Headed Home (Acts 18:18-21) —

• Priscilla is listed before Aquila in Acts 18:18. If we use the Nestle Aland United Bible Society (NU) text, she is also listed first in Acts 18:26. The Textus Receptus, a sixteenth-century printed Greek text based primarily on a relatively limited group of later Byzantine manuscripts, has Aquila listed first. Luke says, in effect, the wife and husband accompanied Paul. Later in Acts 18:26, if we use NU as a basis for translation (NIV, NASB, NLT, CSB, HCSB, ESV, NRSVue, LEB, NIrV), he says that the wife and husband heard the preaching of Apollos and then took him aside to explain the way of God more accurately. NKJV and KJV read “Aquila and Priscilla.”
• The term brethren in Acts 18:18, as a way of referring to the people being left behind, indicates that some of the people in Corinth have become Christ followers; they are now regarded as family in Christ.
• In the text it says that Paul sailed for Syria. It took me a while to realize that Syria is the region that includes Antioch, Damascus, and Caesarea. By saying that Paul sailed for Syria, Luke is saying that the apostle is homebound.

Figure 1: Paul is sailing for Syria because he is homebound. Although he was stop in Judea to attend the feast in Jerusalem, he is returning to his sending church in Antioch. That church is in Syria.

• Cenchrea (or Cenchreae) was Corinth’s eastern seaport on the Saronic Gulf, in the Roman province of Achaia. Luke’s reference to Paul’s haircut functions as a parenthetical explanation: before sailing, Paul had his hair cut because he had taken a vow (Acts 18:18). The association between a vow and uncut hair recalls the Nazirite regulations of Numbers 6:1–21. However, the prescribed completion of the Nazirite vow involved offerings and shaving at the sanctuary (Numbers 6:13–20, especially verse 18). Paul’s cutting of his hair occurred at Cenchrea. While we should exercise caution in identifying the precise nature of his vow, in the context of the ministry in Corinth and in proximity to the earlier promises of the Lord, we may infer. Infer what? The Lord had promised Paul His presence and protection in Corinth (Acts 18:9–10); we may infer that Paul’s vow expressed gratitude for that assurance or a special dedication to the work entrusted to him. Its connection with his departure makes such a reading possible and even likely.

This was probably not a formal Nazirite vow, which could not properly be undertaken outside the Holy Land, but a private vow, the fulfilment of which was an act of thanksgiving—possibly for the divine promise of verse 10, which had been confirmed by his preservation from harm throughout his Corinthian ministry. (Bruce, 1988, p. 355)

• Paul is en route to Jerusalem; he is determined to keep the coming feast. On his way he stops in the city of Ephesus and goes into the synagogue. Paul’s stated principle was that the gospel is “for the Jew first and also for the Greek” (Romans 1:16). His missionary practice reflected that priority: upon entering a city, he ordinarily began by proclaiming Christ in the synagogue (Acts 13:5, 14–16, 46; 14:1; 17:1–2, 10, 17; 18:4). We see this pattern again in Acts 18:19, when he enters the synagogue at Ephesus and reasons with the Jews. But more than a principle is at work; there is a guiding Presence. The Holy Spirit directs Paul’s missionary work (Acts 16:6–10). The apostle is spiritual or Spirit-led. Christ lives in him (Romans 8:14; Galatians 2:20). Paul’s practice of going to the Jews first reflects the priority expressed in Jesus’ own ministry: “the lost sheep of the house of Israel” (Matthew 10:5–6; 15:24). He continues to press on that priority as He lives through Paul.
• The Apostle Paul Has Left the Building – The Jews of the synagogue asked Paul to stay; but he would not consent (Acts 18:20). He had to make it to the coming feast. The feast is unspecified; Paul could have been trying to get back to Jerusalem for Passover. Because the words “I must be all means keep this coming feast in Jerusalem” are absent from the NU text, the identity of the feast should not carry interpretive weight. What matters is that the apostle to the Gentiles has left Ephesus after only reaching out to the Jews. In the absence of this great man of God, how is the ministry going to work?

Return to Worship in Jerusalem, Report in Antioch, and then Back to Work (Acts 18:22-23) — Luke and the Gospel writers commonly describe travelers as going up to Jerusalem (Luke 2:42; 19:28; Acts 11:2; 15:2) and down from Jerusalem to other places (Luke 10:30; Acts 8:5; 15:30). This convention helps explain Luke’s compressed account in Acts 18:22: after landing at Caesarea, Paul went up and greeted the church, indicating a visit to the fellowship in Jerusalem. He then left Jerusalem and is described as having gone down to Antioch. At last, the apostle is back where he began his second missionary journey (Acts 15:35–41).

There was much to share about what had taken place. We can imagine that, in the midst of much teaching, he related the high points of the journey:

Paul is an apostle (ἀπόστολος, apostolos) — one sent. He has been called to go. And so, after returning to Antioch and spending time with his sending church, he departs again. Where does he go? Through the regions of Galatia and Phrygia, strengthening (ἐπιστηρίζων, epistērizōn) all the disciples (Acts 18:23), including those in churches established during his first missionary journey.

Paul goes back to the people that have heard and believed, to churches that were previously planted, and to saints he has not seen in a while. His ministry is more than decisions and baptisms. He is engaged in the larger and longsuffering work of leading people to faith, helping them hold on to their commitment, and promoting growth. He is actually headed toward Ephesus (Acts 19:1); he said that he would return them them if God was willing (Acts 18:21). A more direct route to the Ephesians would have been to sail from Antioch to Ephesus. But the man of God is not finished with the work that was begun on his first missionary journey.

He returned to his former fields and further ministered to the churches there. A journey to Ephesus by sea would have been much easier. The foot journey from Antioch to Ephesus was well in excess of 1,000 miles. Paul set a notable example of the importance of continued nurture of new converts. (Polhill, 1992, 395-396)

When I examine my life in the light of this passage a question is raised: Is there anyone that the Lord used me to bring to Him that I should now visit to strengthen?

Apollos Message – Excellent but Incomplete (Acts 18:24-25) — Luke now returns to Ephesus to describe what happened after Paul’s departure. Priscilla and Aquila had remained there, and in the synagogue they heard a dynamic speaker—Apollos. An Alexandrian-born Jew, he was eloquent (λόγιος, logios) and mighty in the Scriptures (δυνατὸς ἐν ταῖς γραφαῖς, dynatos en tais graphais). When Apollos began to expound the scriptures there, the couple heard him and were greatly impressed by the learning and skill which he devoted to the defense of what he knew about the gospel gospel.

For all gospel preachers, calling people to repentance is a major part of the presentation (Jews – Acts 2:38; 319; 5:31; Gentiles – 11:18; 17:30; Everyone – 20:21; Luke 24:47). But it is not enough to appeal for change. There must be the good news of forgiveness and favor through faith in Christ, the better baptism of the Holy Spirit for those that receive Jesus, the joy of new community, and the mission of living for Jesus – Abundant Life. Advice: Preach the gospel, the whole gospel, and nothing but the gospel.

Marriage and Ministry Advice (Acts 18:26-28) — However, as they listened, they became aware of some gaps in his knowledge: he knew only the baptism of John. To be sure, Apollos was accurate in what he preached; but he was also incomplete. So they took their brother aside to help him. Out of public view they set forth “the way of God” to him more accurately. The investment of the apostle Paul was beginning to show a return; their time with Paul had culminated in their ability to teach others. This is the aim of discipleship. And we should appreciate and imitate their approach to dealing with deficiency. Bruce says it well:

But Priscilla and Aquila’s procedure was admirable: how much better it is to give such private help to a teacher whose understanding of his subject is deficient than to correct or denounce him publicly! (Bruce, 1988, p. 360)

They may have been left with a commission. Luke does not say whether or not Paul enjoined them to continue his work. Whether the apostle did or not, the mission of helping with evangelism and discipleship was theirs. Why? Because they are people surrendered to Jesus (Matthew 28:18-20); with or without Paul they have a calling to do what they can to make disciples. And together, the bride and groom cast a vision for every marriage comprised of Jesus followers. In them the goal of God for creating the first couple is clearly seen. Priscilla and Aquila collaborate as Christ followers for the glory of God, for the good of His people, and specifically in the cause of Christ. Their marriage matters because it becomes a means for making the message known. Here is what they are saying to us:

Marriage is more than a sacred symbol of Christ and His Church. It is union with purpose: the gospel is illustrated when husband and wife collaborate to glorify God and do good for others.
Advice: Make our marriage accessible to the community. Collaborate to help to deal with deficiencies.

And then what must we say about Apollos? Look at what the passage says:

• Eloquent or Learned: LOGIOS (λόγιος) — The Greek adjective logios can describe an accomplished speaker or a learned, educated person. In Acts 18:24, Luke presents Apollos as someone gifted in communication and intellectual engagement. This is the only occurrence of logios in the Greek New Testament.
• Mighty or Capable: DYNATOS (δυνατός) — The phrase dynatos ōn en tais graphais (δυνατὸς ὢν ἐν ταῖς γραφαῖς) means “being mighty in the Scriptures.” Apollos was not merely polished in speech; he was capable of understanding, reasoning from, and defending the Scriptures. In Acts 18:28 he powerfully demonstrated from the Scriptures that Jesus is the Christ.
• Teachable Teacher: HUMILITY — Acts 18:25–26 says Apollos taught accurately concerning Jesus but knew only the baptism of John. His instruction was therefore incomplete. Priscilla and Aquila took him aside and explained the way of God more accurately. The narrative portrays him as receptive to further instruction, despite his considerable abilities. The passage does not explicitly detail everything he knew or did not know about the Holy Spirit, so we should avoid overstating that point.

Apollos had the eloquence to communicate effectively, the scriptural competence to argue convincingly, and the humility to be taught more accurately. The teacher is still teachable and so his ministry can increase.
Advice: Be open to input. Don’t wait for correction; ask for feedback.

Questions for Consideration and Action Items

References

Bruce, F. F. (1988). The Book of the Acts (p. 355). Wm. B. Eerdmans Publishing Co.

Polhill, J. B. (1992). Acts (Vol. 26, pp. 395–396). Broadman & Holman Publishers.

References

The Five A’s in Acts 17:5–15

• Author: Luke continues his orderly account of the gospel’s movement from Jerusalem toward Rome (Luke 1:1–4; Acts 1:8). He repeatedly shows that persecution may relocate Christ’s witnesses (Acts 8:1-3), but it cannot restrain Christ’s Word (Acts 8:4).
• Audience: The Acts of the Apostles or Acts is addressed to a particular Theophilus (Acts 1:1). Nevertheless, the comprehensive character of the narrative and its sustained attention to the church’s message, mission, suffering, leadership, and expansion suggest that Luke anticipated a wider Christian readership. In the passage that we are considering, the beloved physician shows believers how the apostolic mission advanced and how different audiences responded to the same message.
• Atmosphere: Paul and Silas leave Thessalonica at night facing clear and present danger from envious religious adversaries, a mob manipulated and mobilized to attack them, and city leaders wanting to quell any uprising that might bring them unwanted attention (Acts 17:10). Berea initially offers a more receptive environment (Acts 17:11-12), but the peace is soon shattered by Thessalonian opponents who travel from Thessalonica to Berea to start trouble (Acts 17:13).
• Architecture: Luke deliberately contrasts two synagogue responses. In Thessalonica, jealous leaders reject the message and recruit a mob (Acts 17:5). In Berea, hearers receive the message and investigate the Scriptures (Acts 17:11). The repeated word immediately (εὐθέως | eutheōs) in verses 10 and 14 gives the narrative a striding pace and urgency.
• Aim: Luke shows that the Word advances through faithful preaching, thoughtful examination, courageous believers, and a team of workers who continue even when a leading missionary must leave.

Acts 17:5-15

⁵ But the Jews who were not persuaded, becoming envious, took some of the evil men from the marketplace, and gathering a mob, set all the city in an uproar and attacked the house of Jason, and sought to bring them out to the people. ⁶ But when they did not find them, they dragged Jason and some brethren to the rulers of the city, crying out, “These who have turned the world upside down have come here too. ⁷ Jason has harbored them, and these are all acting contrary to the decrees of Caesar, saying there is another king—Jesus.” ⁸ And they troubled the crowd and the rulers of the city when they heard these things. ⁹ So when they had taken security from Jason and the rest, they let them go.

¹⁰ Then the brethren immediately sent Paul and Silas away by night to Berea. When they arrived, they went into the synagogue of the Jews. ¹¹ These were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so. ¹² Therefore many of them believed, and also not a few of the Greeks, prominent women as well as men. ¹³ But when the Jews from Thessalonica learned that the word of God was preached by Paul at Berea, they came there also and stirred up the crowds. ¹⁴ Then immediately the brethren sent Paul away, to go to the sea; but both Silas and Timothy remained there. ¹⁵ So those who conducted Paul brought him to Athens; and receiving a command for Silas and Timothy to come to him with all speed, they departed.

Acts 17:5-9 The Continuing Ministry of Jesus Through Paul

This passage shows that the opposition to Paul and Silas was more than a spontaneous disagreement over doctrine. But the Jews who were not persuaded, becoming envious (Acts 17:5) responded to the success of the gospel by recruiting some of the evil men from the marketplace, gathering a mob, and setting the city in an uproar. Unable to find Paul and Silas, they dragged Jason and other believers before the rulers of the city and accused the missionaries of turning the world upside down and acting contrary to Caesar by proclaiming another king—Jesus (Acts 17:6–7). Their envy moved from inward resentment to public opposition, organized agitation, accusations before civil authorities, and ultimately an attempt to suppress the messengers and their message.

This response was not new. The ministry of Jesus had already revealed the pattern, and Jesus had warned His disciples that they should expect to experience it themselves. What Paul encounters in Thessalonica follows a path already visible in the Gospels and earlier in Acts.

Acts 17 contains a final irony. Paul’s opponents accuse the missionaries: These who have turned the world upside down have come here too (Acts 17:6), yet Luke has just told the reader who actually caused the public disorder: Paul’s opponents gathering a mob, set all the city in an uproar (Acts 17:5). The missionaries preached peace through Christ; their opponents organized the riot.

The experience of Paul and Silas therefore bears the marks of the ministry of their Master. Jesus proclaimed the kingdom, drew people to Himself, provoked the envy of threatened leaders, was contradicted and slandered, and finally faced organized religious and political opposition. He warned His disciples that the servant should expect the treatment received by his master. In Thessalonica, that prediction was being fulfilled. The gospel was advancing, people were believing, and those who carried the message of Jesus were beginning to experience the opposition that had first been directed against Jesus Himself.

When opposition, inspired by envy, begins gathering and organizing adversaries to stop a faithful ministry, there is reason to believe that you are on track. The enemies of Jesus are endeavoring to hinder the work of His servant. Why? Because Jesus, working through His people, is waging war successfully against wickedness. The gospel frees slaves, restores dignity, brings the forgiven into the family of God, and sends the redeemed into the mission of God. For this purpose the Son of God was manifested, that He might destroy the works of the devil (1 John 3:8). When that work advances, resistance should not surprise us. Jesus said, If they persecuted Me, they will also persecute you (John 15:20).

Acts 17:10: A New Family Protects the Mission

The people persuaded in Thessalonica (Acts 17:4) had done more than accept Paul’s conclusion that Jesus is the Christ. Luke now calls them the brethren (οἱ ἀδελφοί | hoi adelphoi). This family language indicates that some of the people in Thessalonica have been born again and that a new Christian community has come into existence. Former strangers in the Macedonian city of Thessalonica have become brothers and sisters in Christ. Why? Because they have been brought into the family of God through faith in Christ (John 1:12–13; Galatians 3:26). They have been baptized into the body of Christ through the Spirit of Christ (1 Corinthians 12:13). [Were they also water baptized? Water baptism is not explicitly mentioned in the Thessalonian account, so we should not claim more than Luke records. Nevertheless, baptism normally followed faith in the apostolic mission (Acts 2:41; 8:12; 16:33). It is therefore reasonable to recognize baptism as part of the larger apostolic pattern and assume that it took place. At the same time we acknowledge that Acts 17 does not specifically report it.] In the new family relationship there are new family responsibilities. Luke shows the Thessalonians embracing those new responsibilities.

The brethren do not merely enjoy their new fellowship. They act to protect those through whom they received the gospel. Luke says that they immediately (εὐθέως | eutheōs) sent Paul and Silas away by night. The Greek verb translated sent away is (ἐξέπεμψαν | exepempsan), while by night translates (διὰ νυκτός | dia nyktos). The darkness provided cover for the missionaries’ departure. The immediately (εὐθέως | eutheōs) says that there was urgency and indicates that the danger had not ended with Jason’s posting of a bond and release. But the part that we must see is that the new believers are already accepting personal responsibility for the missionaries; in this way they have also taken personal responsibility for the mission.

Paul and Silas are sent to Berea, a city lying southwest of Thessalonica and away from the Via Egnatia. Their movement toward Berea appears to have been forced by persecution. But the forced detour becomes a missionary opportunity. Hostile people force scattering and departure, but God leverages their leaving for His own glory, the good of the scattered, and the places where they will go (Genesis 50:20; Romans 8:28).

Upon arriving, Paul and Silas enter the synagogue of the Jews (τὴν συναγωγὴν τῶν Ἰουδαίων | tēn synagōgēn tōn Ioudaiōn). Notice that Paul will not stop. He has been beaten in Philippi, opposed in Thessalonica, and hurried out of that town at night. Yet, when he reaches the next city, he goes straight into the synagogue.  He is driven by the grace of God, his great affection for Christ, and the indwelling Spirit to press on in ways that are causing him to lose his life. But instead of quitting, he returns to the work and stays with the commands and conventions of Jesus.

1. Command – When persecution prevents continued ministry in one place, proceed to another. Jesus said, When they persecute you in this city, flee to another (Matthew 10:23; see also Luke 9:5–6). Flight is not necessarily faithlessness. Sometimes leaving one location is how the witness continues.
2. Command – Make disciples among all nations. The Great Commission required Christ’s followers to go, make disciples, baptize them, and teach them to observe Christ’s commands (Matthew 28:18–20). Paul cannot allow mistreatment to cancel the commission.
3. Convention – Begin with those prepared by the Law and the Prophets. Paul’s synagogue-first pattern appears throughout Acts (Acts 13:5, 14–16; 14:1; 17:1–3; 18:4; 19:8). It corresponds with the gospel being for the Jew first and also for the Greek (Romans 1:16; see Acts 13:46). The Jewish people possessed the Scriptures, the covenants, and the promises concerning the Messiah (Romans 3:1–2; 9:4–5). The Law served as a tutor leading people toward Christ (Galatians 3:24), while the Prophets bore witness to the righteousness revealed through faith in Him (Romans 3:21–22).

The synagogue was therefore not merely a familiar meeting place. It was a strategic point of contact with people already acquainted with the vocabulary, promises, and expectations necessary for discussing the Messiah.

When the harvest is plentiful and the laborers are few, the synagogue is the first and best place to go and find people ready to receive redemption and a part in the ministry of reconciliation. Paul has the strength and strategy of Christ in his going to the world with the gospel.

Acts 17:11: Receptive Hearts and Examining Minds

Luke says that the Bereans were more fair-minded (εὐγενέστεροι | eugenesteroi) than those in Thessalonica. The comparative adjective comes from (εὐγενής | eugenēs) and means “noble,” “well-born,” or, in this context, “noble-minded.” Luke is not describing their ancestry or social status. He says their nobility, when compared to the Thessalonians, is a matter of how they responded to the Word. The comparison should not be broadened into a condemnation of everyone in Thessalonica. Some Thessalonians believed and joined Paul and Silas (Acts 17:4). Luke is especially contrasting the Berean synagogue hearers with the jealous and hostile Thessalonian leaders of verses Acts 17:5 and Acts 17:13. Let us take a moment to look more closely at Berean nobility; it had two parts:

1. Attitude: They received the Word with readiness. They received (ἐδέξαντο | edexanto) the message with all readiness (μετὰ πάσης προθυμίας | meta pasēs prothymias).The noun (προθυμία | prothymia) communicates eagerness, willingness, or readiness of mind. They did not begin with a determination to reject Paul. They were willing to hear the argument fairly. Their hearts were open, but their minds were not switched off.
2. Action: They examined the Scriptures daily. Luke describes them as examining (ἀνακρίνοντες | anakrinontes) the Scriptures. The participle comes from (ἀνακρίνω | anakrinō), a word associated with careful investigation, questioning, discernment, or judicial examination. Bereans were just accepting what Paul said and they were not casually glancing at a verse before rubber stamping the statements of the apostle. They were investigating Paul’s claims daily (τὸ καθ᾽ ἡμέραν | to kath’ hēmeran).

Their investigation had a specific purpose: to determine whether these things were so (εἰ ἔχοι ταῦτα οὕτως | ei echoi tauta houtōs). In context, these things reaches back to Paul’s claims in Acts 17:2–3: (1) the Messiah had to suffer, (2) rise from the dead, and (3) be identified as Jesus of Nazareth. The Bereans compared Paul’s explanation with the Law, the Prophets, and the Psalms. They did not reject Paul because his teaching was unfamiliar, nor did they accept it merely because he spoke confidently. They allowed the Scriptures to judge the message.

This resembles good science in its commitment to disciplined examination. In science claims are not accepted merely because of the reputation of the person making them. Evidence is examined, conclusions are tested, and reported results must be of the sort that can be independently verified. They were using the revelation they already recognized as authoritative to evaluate Paul’s interpretation. Their example brings together two qualities that are too often separated:

• Readiness without examination can become gullibility.
• Examination without readiness can become hardened skepticism.
• Readiness joined with examination becomes noble discernment.

This is consistent with Paul’s later command: “Test all things; hold fast what is good” (1 Thessalonians 5:21). Ironically, that instruction was written to believers in Thessalonica. The Berean response has become a beacon to everyone that is wanting to consider the hope of the gospel and be thorough in review of the facts.

Acts 17:12: Examination Leads to Faith

Verse 12 begins with an important connection: Therefore many of them believed. Luke uses the inferential conjunction (οὖν | oun), meaning “therefore,” “then,” or “consequently.” Their faith was not disconnected from their examination. They received the Word, searched the Scriptures, discovered that Paul’s claims were consistent with God’s prior revelation, and consequently believed (ἐπίστευσαν | episteusan).

Investigation does not mechanically produces regeneration. Faith remains the result of God’s gracious work through His Word and Spirit (John 3:5–8; Romans 10:17). But this is a message to everyone who wants to know if Christianity can be questioned. It says emphatically that Christianity does not require people to suppress honest questions or ignore evidence. Paul’s preaching could withstand scrutiny because it was rooted in events that had occurred and Scriptures that had already been given.

The Christian faith is not a house of cards that collapses when touched by a sincere question. It is a house founded upon rock (Matthew 7:24–25). Its doors are open to those willing to come and see the truth contained therein (John 1:46). The gospel does not fear investigation; it calls people to investigate with intellectual honesty, moral humility, and a willingness to obey the truth they discover (John 7:17).

Luke also emphasizes the breadth of the response. Many Jews believed, along with prominent Greek women and men. The word translated prominent is the Greek adjective (εὐσχήμων | euschēmōn). In verse 12 it appears in the plural genitive form (εὐσχημόνων | euschēmonōn). The word can describe people who are honorable, respected, influential, or of high social standing. As in Thessalonica, the gospel is reaching Jews and Greeks, women and men, and people with influence in the city (Acts 17:4). Notice the contrast:

• In Thessalonica, influential opponents use their position to stir up disorder.
• In Berea, influential hearers submit their conclusions to Scripture and believe.

Status does not determine response. The disposition of the heart toward truth does.

Acts 17:13: Opposition Travels Too

When the Thessalonian detractors learn that the word of God (ὁ λόγος τοῦ θεοῦ | ho logos tou theou) had been proclaimed in Berea by Paul, they head there to stop his work. Notice the description of the message. Luke does not call it Paul’s philosophy, religious opinion, or personal interpretation. It is the Word of God. Paul is the preacher, but God is the source of the message. Luke uses the verb (κατηγγέλη | katēngelē), meaning “was proclaimed” or “was announced.” The verb is passive. The Word of God was being proclaimed by Paul (ὑπὸ τοῦ Παύλου | hypo tou Paulou). Paul is the human agent through whom the divine message is being made known.

The opponents travel to Berea and begin stirring up and troubling the crowds. Luke uses two vivid participles:

• The participle stirring up (σαλεύοντες | saleuontes), from (σαλεύω | saleuō), means shaking, agitating, or causing instability.
• The participle troubling (ταράσσοντες | tarassontes), from (ταράσσω | tarassō), means disturbing, unsettling, confusing, or throwing into disorder.

Do not miss the irony. In Thessalonica they accuse Paul and Silas of turning the world upside down. However, they are the ones coming in and causing tumults both in Thessalonica and now in Berea. And realizing they cannot defeat Paul’s argument from Scripture, they attempt to destabilize the audience. In Thessalonica they recruited wicked men from the marketplace and created a mob (Acts 17:5). In Berea they again agitate the crowds. Their strategy is not careful rebuttal but manufactured disorder.

Their persistence reflects the character and activity of Satan. I want to state this part with special care. Luke is not condemning the Jewish people as an ethnic group. Paul, Silas, Timothy, and many Berean believers were themselves Jews. The issue is not ethnicity but spiritual allegiance. Anyone who adopts the devil’s methods of deception, destruction, and murderous opposition begins to resemble the devil morally.

Jesus told hostile leaders that they were imitating the devil, who was a murderer from the beginning and a liar and the father of it (John 8:44). He described the devil as one who snatches away the Word before it can produce fruit (Matthew 13:19), while the tares are sown by the enemy, who is the devil (Matthew 13:38–39). The thief comes to steal, and to kill, and to destroy (John 10:10). Paul would later say explicitly, Satan hindered us (1 Thessalonians 2:18).

The pattern began in Eden. The devil entered a place made good by God, contradicted God’s Word, and sought to destroy innocent beings made in God’s image (Genesis 3:1–5). That same pattern continues whenever people:

• enter a place where God’s Word is bearing fruit,
• contradict or distort what God has said,
• agitate people against God’s messengers,
• and attempt to prevent reconciliation of rebels to God and one another through faith in Christ.

The gospel seeks restoration between God and humanity and reconciliation among people (2 Corinthians 5:18–20; Ephesians 2:14–18). Satan opposes that work by promoting blindness, confusion, accusation, and division (2 Corinthians 4:4; Revelation 12:9–10). His human agents do not rest merely because the gospel workers have relocated. When they hear that the Word is flourishing elsewhere, they follow in order to stop the advance of the kingdom.

The Thessalonian opponents travel roughly fifty miles to stop the gospel. Paul travels wherever necessary to preach the gospel. That contrast should make some supposed Jesus followers uncomfortable.

Acts 17:14: Remove Paul, and the Mission Continues

The opposition focuses particularly on Paul. Verse 13 says that the Word had been proclaimed in Berea by Paul, and verse 14 says that the brethren immediately sent Paul away. The brethren acted decisively to remove Paul from immediate danger.

The opponents appear to assume that removing the principal preacher will disable the ministry. Their strategy misunderstands the architecture of Christ’s church. The ministry is not built around one indispensable personality. Paul is prominent, but he is part of a missionary team, and the gospel is the power of God, not the power of Paul (Romans 1:16; 1 Corinthians 3:5–7). Silas and Timothy remained there. Luke uses (ὑπέμειναν | hypemeinan), from (ὑπομένω | hypomenō), meaning to remain, stay behind, endure, or continue in a place.

Silas and Timothy did not remain in Berea to twiddle their thumbs, stare sadly toward the sea, and wonder when the world’s most interesting man might return. Luke does not specify their exact activities, so we should avoid inventing a detailed itinerary. Nevertheless, their previous work and later assignments make the likely purpose clear. They remained to strengthen, instruct, and stabilize the new believers.

This was consistent with Paul’s established pattern. He and Barnabas returned to young churches, strengthening the souls of the disciples, and appointed elders (Acts 14:21–23). Paul later sent Timothy to Thessalonica to establish you and encourage you concerning your faith (1 Thessalonians 3:1–3). Silas was himself a prophet and respected leader who strengthened believers through exhortation (Acts 15:22, 32). Paul’s departure therefore demonstrates successful discipleship.

A ministry that collapses whenever its principal leader leaves has gathered an audience but has not advanced their abilities of enough for the mission. Paul could leave because others had been equipped to continue.

There is also an understated detail in verse 14: the brethren (οἱ ἀδελφοί | hoi adelphoi) again act to protect Paul. The gospel has produced more people who will now assume personal risk and inconvenience for the sake of its messenger. Conversion is creating not merely listeners, but participants in the mission.

Acts 17:15: The Body Conducts and Coordinates the Mission

Those escorting Paul brought him all the way to Athens. Luke describes them with the phrase (οἱ καθιστάνοντες τὸν Παῦλον | hoi kathistanontes ton Paulon), literally “those conducting Paul” or “those escorting Paul.” The participle (καθιστάνοντες | kathistanontes) comes from (καθιστάνω | kathistanō), a form related to (καθίστημι | kathistēmi). In this context, it carries the idea of conducting, accompanying, or bringing someone safely to a destination. Luke does not explicitly identify every escort as a recent Berean convert, but the context strongly suggests that members or associates of the new Christian community were involved.

This was no casual trip to the edge of town. Athens lay a considerable distance from Berea. Whether the entire journey was by sea or included an overland portion is not stated. Luke’s concern is not the transportation schedule but the devotion shown by those who conducted Paul safely to his destination.

They went out of their way to ensure through personal escort the welfare of their brother and apostle. How are we caring for our spiritual leadership and people who are called to promote the gospel?

Athens was a renowned center of religion, philosophy, art, and public discussion. Yet Paul did not arrive there as an impressive philosopher accompanied by an academic delegation. He arrived as a persecuted missionary escorted by ordinary believers. God was bringing His witness to one of the great intellectual centers of the ancient world through the loving service of the body of Christ.

Before the escorts departed, they received a command for Silas and Timothy to come to him with all speed. The word translated command is (ἐντολήν | entolēn), and with all speed translates (ὡς τάχιστα | hōs tachista). The expression means “as quickly as possible” or “with all possible speed.”

Paul valued his coworkers and did not view himself as a self-sufficient spiritual celebrity. His urgency shows both the demands of the mission and his dependence upon the team Christ had assembled. The escorts then departed, presumably carrying Paul’s instructions back to Berea. Thus, the believers serve as more than bodyguards. They become part of the mission’s communication network. The work advances because some preach, some teach, some remain, some travel, some protect, and some carry instructions.

Opposition separated Paul from Silas and Timothy temporarily, but it did not destroy their coordination. The enemy could disrupt the team’s location, but he could not dissolve their fellowship or terminate their work.

Practical Application of the Passage

Find your place and move the mission forward.

Old Testament Material That Illuminates the Passage

1. Ezra 7:10: The Berean Pattern Before Berea

Ezra prepared his heart to seek the Law of the LORD, and to do it, and to teach statutes and ordinances in Israel.

This verse brings together the essential elements seen in Berea:

1. a heart prepared to receive,
2. a determination to search,
3. submission to what is discovered,
4. and readiness to communicate it to others.

The Bereans were not searching merely to win an argument. Their examination was connected to believing and obeying.

2. Isaiah 8:20: Revelation Tests Religious Claims

To the law and to the testimony! If they do not speak according to this word, it is because there is no light in them.

Isaiah establishes the principle that new religious claims must be tested by God’s existing revelation. The Bereans did not evaluate Paul according to novelty, popularity, or eloquence. They asked whether his teaching agreed with what God had already spoken.

3. Deuteronomy 13:1–5: Even Impressive Claims Must Be Tested

Moses warned Israel that even signs and wonders did not excuse them from testing a teacher’s message according to prior revelation. A spectacular ministry was not sufficient evidence of faithfulness. This explains why examining an apostle was not disrespectful. The Bereans were obeying a principle already embedded in the Law. Paul’s authority did not require unquestioning credulity.

4. Deuteronomy 18:15–22: The Coming Prophet and the Testing of Speech

This passage promises a prophet like Moses whom God’s people must hear, while also providing standards for evaluating prophetic claims. It therefore supports both parts of the Berean response: readiness to hear God’s promised messenger and care in determining whether a message truly comes from God. It may also have formed part of Paul’s argument that Jesus was the promised prophet and Messiah (Acts 3:22–26).

5. Proverbs 18:13, 17: Hear Fully and Examine Carefully

He who answers a matter before he hears it, it is folly and shame to him (Proverbs 18:13).

The first one to plead his cause seems right, until his neighbor comes and examines him (Proverbs 18:17).

These proverbs describe the intellectual fairness lacking among the Thessalonian opponents and present among the Bereans. The Bereans heard Paul’s case and then examined it. They were neither prematurely dismissive nor carelessly accepting.

6. Psalm 1:1–3 and Joshua 1:8: Daily Attention to Scripture

The Bereans examined the Scriptures daily (τὸ καθ᾽ ἡμέραν | to kath’ hēmeran). Psalm 1 describes the blessed person meditating in God’s law day and night, while Joshua 1:8-9 commands continual meditation upon the Book of the Law.

Daily examination was therefore more than academic curiosity. It reflected the Old Testament portrait of the faithful person whose life is continually shaped by God’s Word.

7. The Messianic Texts They May Have Examined

Because these things (ταῦτα | tauta) refers back to Paul’s claims in Acts 17:2–3, the Bereans were likely examining passages related to the Messiah’s suffering, resurrection, reign, and identity. Luke does not list the exact scrolls they opened, but the following passages were central to apostolic preaching:

• Genesis 3:15: The promised offspring is wounded yet defeats the serpent.
• 2 Samuel 7:12–16: The promised Davidic king receives an enduring throne.
• Psalm 2: God establishes His Anointed King despite the nations’ opposition.
• Psalm 16:8–11: God’s Holy One will not be abandoned to the grave. Peter and Paul both apply this passage to Jesus’ resurrection (Acts 2:25–32; 13:35–37).
• Psalm 22: The righteous sufferer is mocked, afflicted, vindicated, and ultimately praised among the nations.
• Psalm 110:1: David’s Lord is exalted to God’s right hand.
• Isaiah 52:13–53:12: The Servant suffers for the sins of others, is cut off, and afterward sees the fruit of His sacrificial work.
• Daniel 7:13–14: The Son of Man receives everlasting dominion.
• Zechariah 12:10: God’s people look upon the one who was pierced and mourn.

Paul’s message was not that Jesus surprisingly became the Messiah after an unfortunate crucifixion. His argument was that the Scriptures had always anticipated a Messiah who would suffer, be vindicated, rise, and reign.

8. Genesis 3:1–15: The Pattern Behind the Opposition

Genesis 3 supplies the theological background for verse 13. The serpent:

1. enters what God has made good,
2. questions and contradicts God’s Word,
3. deceives human beings,
4. attacks those made in God’s image,
5. and opposes God’s purposes.

The Thessalonian agitators reenact this pattern when they enter Berea, disturb people who are receiving God’s Word, and attempt to prevent its life-giving results. Yet Genesis 3:15 also promises the serpent’s defeat. The opposition may wound God’s servants, but it cannot overturn God’s redemptive purpose.

The controlling truth of Acts 17:10–15 is therefore this:

The messengers may be driven from city to city, but the Word keeps arriving and birthing new believers before the opposition can stop it.

^17:1 Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. ² Then Paul, as his custom was, went in to them, and for three Sabbaths reasoned with them from the Scriptures, ³ explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, “This Jesus whom I preach to you is the Christ.” ⁴ And some of them were persuaded; and a great multitude of the devout Greeks, and not a few of the leading women, joined Paul and Silas.

Pressing On (Acts 17:1)

Although Paul and Silas had been shamefully treated in Philippi, their ministry there had been remarkably fruitful. The gospel was preached to a gathering of Gentile women (Acts 16:13); Lydia and her household believed and were baptized (Acts 16:14–15); a demonically oppressed girl was delivered (Acts 16:16–18); prisoners heard prayers and praises offered to God (Acts 16:25); and the Philippian jailer and his household were brought to faith in Christ and baptized (Acts 16:30–34). Before leaving Philippi, Paul and Silas returned to Lydia’s home, encouraged the newly formed fellowship of believers, and departed (Acts 16:40). The Now of Acts 17:1 introduces the next stage of Paul’s second missionary journey.

From Philippi, Paul and Silas pressed onward through Amphipolis and Apollonia until they reached Thessalonica (Acts 17:1). The journey covered approximately one hundred miles along the Via Egnatia. Traveling westward from Philippi along the Via Egnatia, they passed approximately 33 miles through Amphipolis. They may have lodged there, but Luke records no extended ministry. They were traveling through. They continued approximately 28 miles to Apollonia and then another 37 miles to Thessalonica. Altogether, they traveled nearly 100 miles on foot before beginning their next recorded season of ministry.

Their perseverance becomes even more striking when we remember what they had just endured. They had been stripped, severely beaten, confined in the inner prison, and fastened in stocks (Acts 16:22–24). Paul later reminded the Thessalonians that he and Silas had “suffered before and were spitefully treated at Philippi” (1 Thessalonians 2:2). Yet they did not retire from their mission. Although they were still recovering from persecution and may have borne its visible marks, they entered another city and began proclaiming Christ again.

Figure 1 – From Philippi to Thessalonica

We possess advantages Paul did not have: automobiles, airplanes, telephones, livestreams, social media, printed Bibles, electronic libraries, and instant communication. We can carry the gospel farther in hours than Paul could travel in days or weeks. Yet greater convenience is not necessarily accompanied by greater commitment.

Paul did not remember the journey principally as an impressive feat of physical endurance. He remembered that, after suffering in one city, God gave them boldness to preach in the next (1 Thessalonians 2:2). They pressed on!

Their wounds did not silence their witness. Their mistreatment did not diminish their mission. Their disappointment did not determine their direction.

How do we compare? Paul and his companions traveled nearly 100 miles on foot, perhaps while still bearing the wounds of Philippi, to tell strangers that Jesus is the Christ. We often find it burdensome to go next door, to cross the street, to drive across town, to alter an evening’s schedule, or to endure an uncomfortable conversation to speak about Jesus.

The question raised by this journey is not merely, “How far would we walk?” It is:

What inconvenience, discomfort, rejection, or sacrifice are we willing to endure so that someone else may hear that Jesus is the Christ?

Paul’s 100-mile trek makes me see the relative weakness of my own Christianity; it is often the case that it serves only when service is convenient. These missionaries did not wait until they were completely rested, emotionally restored, socially appreciated, and physically comfortable. They went because Christ was worthy, the gospel was true, and Thessalonica needed to hear it.

They had been beaten, but they kept walking. They had been rejected, but they kept their resolve to carry the message of reconciliation where it was needed. They had suffered for Christ in Philippi, and they were still willing to speak for Christ in Thessalonica.

A Strategic Starting Point (Acts 17:2)

Why did they stop in Thessalonica? That is, why did Paul and Silas not stop to preach Christ in Amphipolis or Apollonia? Luke supplies a strategically important detail and deciding factor:

where there was a synagogue of the Jews. (Acts 17:1)

Paul was not wandering aimlessly hoping to meet people with whom he could have dialogue about religious stuff. He was moving purposefully toward population centers in which he had common ground for conversation about the Christ. The synagogue provided people who also knew the Scriptures and would have copies (Luke 4:16-21; Acts 15:21), who also anticipated the Messiah, and who also could understand an argument drawn from Moses and the Prophets. Paul, therefore, was being strategic when he entered the synagogue, and for three Sabbaths reasoned with them from the Scriptures (Acts 17:2). His ultimate goal was to reach everyone with the offer of reconciliation. But the laborers were few (Matthew 9:37-38; Luke 10:2). Paul’s custom of going to the synagogue was two-pronged in purpose. First, it was part of his hope to reach his brethren (Romans 1:16; 9:1-3; Acts 13:46). Second, it was his strategy for getting help in bringing the gospel to the nations (Acts 18:1-4, 24-28). Synagogues gathered God-fearers and Jews already grounded in the Law and the Prophets; the attendees were, again,  the most prepared candidates to receive Christ and immediately assist in carrying the gospel to the surrounding Gentile world.

Explaining and Demonstrating (Acts 17:3)

How did the apostle go about reaching the people in the synagogue with the gospel? In Acts 17:3, Luke uses two vivid, complementary Greek verbs—dianoigō (διανοίγω – explaining) and paratithēmi (παρατίθημι – demonstrating)—to describe how Paul methodically engaged the synagogue in Thessalonica from the Scriptures.

The Outcome – Persuaded People Join the Mission (Acts 17:4)

So, what came out of all that explaining, demonstrating, and reasoning? Luke says that Paul’s reasoning from the Scriptures produced results. The beloved physician says that some of the Jews were persuaded. Luke presents their persuasion as the result of sustained reasoning from the Scriptures. Paul explained the prophetic testimony, placed it alongside the historical facts concerning Jesus, and called his hearers to consider the conclusion. They were convinced by the evidence Paul presented from the Scriptures. The prophecies concerning the suffering and resurrection of the Messiah corresponded with the historical facts concerning Jesus of Nazareth (Acts 17:2–3). Their faith was reasonable because it rested upon revelation and evidence.

But persuasion was not the end of their response. Those who were persuaded joined Paul and Silas. The word translated joined indicates that they associated themselves with the missionaries and became part of the new community being formed around Jesus. They did more than agree with Paul’s interpretation. They publicly aligned themselves with Paul, Silas, and the gospel they preached. In Thessalonica, where opposition would soon become violent, this identification required courage (Acts 17:5–9; 1 Thessalonians 2:14). Genuine faith produces a change in allegiance and association.

The response extended beyond the Jewish members of the synagogue. A great multitude of the devout Greeks believed. These were Gentiles who had turned away from pagan religion to worship the God of Israel and had become associated with the synagogue, although they had not necessarily become full Jewish proselytes. Paul’s message showed them that they did not have to become Jews before coming to God. Through faith in Jesus Christ, believing Jews and Gentiles were brought into the same redeemed community (Acts 10:34–35, 43; 15:7–11; Galatians 3:26–29).

Luke also reports that not a few of the leading women joined Paul and Silas. His expression means that a significant number of prominent and influential women believed. Women had already played an important role in the Macedonian mission. In Philippi, Lydia believed the gospel, opened her home to Paul’s company, and helped provide a place from which the new church could grow (Acts 16:14–15, 40). Leading women would also respond to the gospel in Berea (Acts 17:12). Luke refuses to treat these women as incidental or invisible. Their conversion mattered both to the church and to the cities in which they lived.

Acts 17:4 presents a diverse beginning for the Thessalonian church: some Jews, a great multitude of God-fearing Greeks, and a significant number of leading women. The gospel crossed ethnic, cultural, and social boundaries. These people had different backgrounds, but they were brought together by one conviction: Jesus is the Christ. Their shared faith created a new fellowship and gave them a new allegiance. This verse also shows the relationship between explanation, persuasion, and identification. Paul explained and demonstrated the truth from the Scriptures; the hearers were persuaded; and those who were persuaded joined themselves to the people advancing the gospel. Healthy evangelism seeks more than momentary agreement. It calls people to believe in Jesus, identify with His people, and participate in His mission (Matthew 28:19–20; Acts 2:41–42).

In His grip by His grace,
Roderick L. Barnes, Sr.

Questions for Discussion

1. What does Paul and Silas’s decision to continue toward Thessalonica reveal about their understanding of calling, suffering, and perseverance?
2. How does the fruitful ministry in Philippi help us see that hardship is not necessarily evidence that a ministry has failed (Acts 16:13–40)?
3. Paul and Silas traveled approximately one hundred miles after being beaten and imprisoned. What physical, emotional, or spiritual wounds are most likely to cause us to withdraw from serving Christ?
4. Why did Paul begin his ministry in the synagogue? What does his choice reveal about intentional and strategic evangelism?
5. Paul “reasoned,” “explained,” and “demonstrated” from the Scriptures that Jesus is the Christ (Acts 17:2–3). What does each of these activities contribute to an effective presentation of the gospel?
6. How well prepared are we to show someone from Scripture that the Christ had to suffer, die, and rise from the dead?
7. Paul’s message was not merely that a Messiah would come. His conclusion was, “This Jesus whom I preach to you is the Christ.” Why must faithful evangelism bring the conversation specifically to Jesus?

Questions for Prayer

1. Where have disappointment, mistreatment, or exhaustion caused me to lose momentum in serving Christ?
2. What wounds do I need to bring honestly before God so that they do not become reasons for disobedience?
3. Am I asking God only to remove difficulties, or am I also asking Him for strength to remain faithful through them?
4. Do I know the Scriptures well enough to explain clearly why Jesus is the Christ? In what area do I need greater preparation?

Closing Prayer

Lord, give us the courage to press on when obedience is costly. Heal the wounds that tempt us to retreat, and keep hardship from turning into bitterness or fear. Ground us deeply in Your Word so that we can reason clearly, explain faithfully, and demonstrate that Jesus is the Christ. Lead us to people who are ready to hear, and work through the gospel to persuade them. Make us faithful in going, speaking, praying, giving, and supporting others until the work You have entrusted to us is complete. In Jesus’ name, amen.

¹³ Then little children were brought to Him that He might put His hands on them and pray, but the disciples rebuked them. ¹⁴ But Jesus said, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven.” ¹⁵ And He laid His hands on them and departed from there.

In the esteem of the disciples the people being brough to Jesus were not important and the people that brought them to Jesus were to be rebuked for their effort (Matthew 19:13). We can imagine the scene. Fathers are carrying children in both arms to Jesus. Mothers are leading their young ones by the hand to Jesus. But as they are coming near they are intercepted. Before they could get their beloved children to the Teacher His hand-picked men were catching them in the acts and then telling them not to waste the Master’s time with such matters. “What are you doing? The Lord has important things to do. Stop interrupting Him to lay hands on your kids!”

However, Jesus wanted what the parents were trying to do. Indeed, he desired to lay hands on them and people like them. It was not as the disciples had supposed; Jesus not only did not mind what seemed menial, he was speaking of the people being brought as the kind of people in the kingdom (Matthew 19:14). What does Jesus mean and what does it matter? Let us consider related verses from earlier in the gospel:

• Entering the Kingdom: Converted – (Matthew 18:3; See also Mark 10:15 and Luke 18:17) – ³ and said, “Assuredly, I say to you, unless you are converted (στρέφω) and become as little children, you will by no means enter the kingdom of heaven.

στρέφω – to experience an inward change, turn, change, pass. in act. sense. For the better: make a turn-about, turn around Mt 18:3 (JDupont, MBlack Festschr., ’69, 50–60); J 12:40 (Arndt, W. et al, 2000, pp. 948-949)

• The Character of the Kingdom: Teachable, Humble, and Capable of Being Blessed (Matthew 18:4) ⁴ Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven.

Jesus says that entering the kingdom is conditioned upon a willingness to change position; the person who wants to enter must be converted from their position of defiance, indifference, or misplaced confidence. Consider the conversion of Saul of Tarsus. He was humbled as he entered Damascus to persecute Jesus followers. Prior to this time he was confident in his own righteousness and defiant toward those who tried to present the truth. But, by the grace of God, he became teachable and capable of being blessed. With a new willingness to listen (Acts 9:6), the Lord opened his eyes (Acts 9:17-18), gave him the Holy Spirit (Acts 9:17, 19), began to teach him (Galatians 1:11-12; 1 Corinthians 11:23-26; 1 Corinthians 15:3-4), and he became a great in the kingdom as he became last among men (1 Corinthians 4:9; 1 Corinthians 15:9; Ephesians 3:8; 1 Timothy 1:15).

Reflection Questions

1. Whom am I tempted to regard as unimportant, inconvenient, or unworthy of Jesus’ attention?
2. Have I ever discouraged someone from coming to Christ because of my attitude, assumptions, preferences, or behavior?
3. In what area of my life am I still resisting the command to turn, humble myself, and become teachable before God?
4. Do I approach Jesus with childlike dependence, or do I rely upon my accomplishments, knowledge, position, or perceived righteousness?
5. What misplaced confidence must I surrender so that I can receive what Christ desires to teach me?
6. How has the Lord used humbling circumstances to open my eyes, correct my direction, and prepare me to receive His blessing?
7. Am I willing to ask, as Saul did, “Lord, what do You want me to do?” and then obey the answer?
8. Who is presently trying to draw near to Jesus whom I should welcome, encourage, pray for, or personally bring to Him?

References

Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000). In A Greek-English lexicon of the New Testament and other early Christian literature. University of Chicago Press.

³⁸ And the officers told these words to the magistrates, and they were afraid when they heard that they were Romans. ³⁹ Then they came and pleaded with them and brought them out, and asked them to depart from the city. The magistrates were likely not expecting much of a report. Perhaps, having taught the Jews a lesson, they were primarily concerned with matters of the day in Philippi. But the officers did have a report: They have beaten us openly, uncondemned Romans, and have thrown us into prison. And now do they put us out secretly? No indeed! Let them come themselves and get us out. (Acts 16:38-39)

The officers told these words to the magistrates. It was not what they thought they would hear and they were taken by fear. Their fear was the kind that has the dreadful expectation that something bad could happen. What caused their reaction? It was hearing that they were Romans. It was in that moment that they knew… they’d messed up. Instead of rushing to get out of jail the prisoners remained in their cells and filed charges against the magistrates.

The situation was ironic. Paul and Silas had been treated as criminals but were innocent. The magistrates who condemned them now found themselves genuine lawbreakers. (Polhill, 1992, p. 357)

There had been no inquiry and no trial. But there had been shaming in public, shutting away in prison, and shackles to cause pain. For the Jesus follower there are a few things to be observed about why Paul did not just go. He was not arrogant or lacking in meekness; it was not about him. “Injustice anywhere is a threat to justice everywhere.” Paul knew that if he had just left the prison and city he would have missed an opportunity to be in conflict on purpose for the good of others. The apostle to the Gentiles was concerned for others:

• Concern for the Community – The magistrates had pandered to the crowd, played along with mob violence, and persecuted men for being Jews. If Paul leaves quietly he will endorse this treatment of his Jewish brethren. He cannot.
• Concern for those Coming After – Preaching the gospel was said to be unlawful. In fact it was not. If Paul had left he would be approving the decision to prohibit preaching Christ. He cannot.
• Concern for the New Christ Followers – New believers like Lydia will still be in the city after Paul leaves. Just as there was angst and injustice against him, there will also be animosity toward the new church. If Paul does not stand up for what is right he will be a partaker and passive promoter of the violence against the new fellowship of Jesus followers. He cannot.

We should avoid conflict when we can. And in some cases we should even allow ourselves to be wronged (1 Corinthians 6:7; Matthew 5:39–40). But there are times when we are called to courageously confront injustice and be in conflict. Our anointing enables us to do for others what is needed in such moment. When it happens our decision to be in conflict will be because we see the broader picture and realize it is not about ourselves. Like Christ, our willingness or eagerness to be in conflict will be rooted in our care and concern for others.

In His grip by His grace,
Roderick L. Barnes, Sr.

Introduction

The call to put our faith in Christ is many things. It is a call to forgiveness (Ephesians 4:32; Colossians 1:13-14; 2:13; 3:13; Romans 5:8). It is a call into the family of God (John 1:12-13). God the Father’s pleading to believe on Jesus is a summons to partake in the divine nature (2 Peter 1:4) and the favor and honor that is the inheritance of the Son of God (Ephesians 2:4-7). It is a call away from the futility of fighting God, away from the wanton wasting of time in wickedness, and into life on purpose.

But how often are we told that the call to Christ is also a call to conflict and to suffering. We do new believers a great disservice when we elide the cross from the message about following Jesus. The conflict with the world and suffering cannot be separated from faith and following the Savior. This is what Jesus said:

• The Promise of Suffering (Psalm 34:19; Acts 9:16; 2 Timothy 3:12) — Paul was called away from fighting against Christianity to be a leading proponent. His calling and conversion was hard for some people to accept. E.g., Ananias respectfully protested the request to meet with Paul after his encounter with Jesus on the road to Damascus. But Jesus insisted and told Ananias that He would “show him how many things he must suffer for My name’s sake.” (Acts 9:16) The Lord made it clear that the cantankerous Pharisee was no longer going to persecute the church; he would promote it. And that Paul was going to suffer. Further, suffering was not going to be optional for Paul — he must suffer. And so it is with anyone that is endeavoring to follow the Son (2 Timothy 2:12).

• The Privilege of Suffering (Matthew 5:11-12; Acts 5:41; Philippians 1:29) — Suffering is often viewed solely as something to avoid or eschew. Pain, says Self and much of society, is a problem to be avoided. But if we look at life through the lens of the Lord’s teachings we get a different perspective. Some suffering is to be seen as a positive sign. This is what Jesus said in His first sermon (Matthew 5:11-12); it is confirmation of our association with Christ. It is an honor that is bestowed on some as a means of bringing glory to the Son. Paul, the one that formerly persecuted the church put it this way in his letter to the Phlippians: “For to you it has been granted (ἐχαρίσθη) on behalf of Christ, not only to believe in Him, but also to suffer for His sake…” (Philippians 1:29)

χαρίζομαι: to give or grant graciously and generously, with the implication of good will on the part of the giver (Louw, 1996, p. 568)

• The Purpose of Suffering (2 Corinthians 4:11; 1 Peter 3:14; 4:13-14) — In conflict and suffering the Jesus follower is given an opportunity to demonstrate the difference that Christ makes in us (Galatians 2:20). There is an apologetic advanced through our handling of reproach and reviling. In our godly and gracious conduct in the face of unjust treatment we put forth an irrefutable argument for the power of the risen Lord. Peter put it this way: “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.” (1 Peter 4:14)

Let us make the most of every opportunity to tell other about the gracious work of God through Christ – the gospel. Anyone willing to turn to the Son of God in faith can have forgiveness, favor, and become part of the family of God. But let us make sure that we tell the whole truth. There is a cross in it. With the decision to follow Christ comes the promise and privilege of suffering for the sake of Jesus. Paul knew this. And he experienced the promise after doing a good work. The good work of delivering a slave girl from the control of a demon.

Selected for Suffering (Acts 16:19-20; 18:2)

¹⁹ But when her masters saw that their hope of profit was gone, they seized Paul and Silas and dragged them into the marketplace to the authorities. ²⁰ And they brought them to the magistrates, and said, “These men, being Jews, exceedingly trouble our city;

What mattered most to her masters was that their slave girl was a means for making money. They had worked in collusion with the demon that possessed her as pimps. (Before you castigate me for such a crass description of the business of the masters of the demon, think about what they were doing to the woman.) She was used and made poor while they made a profit.

But Paul’s prayers and command had set her free. And at some point it became obvious to the masters of the slave girl that something was not right with their property. They could readily see (ἰδόντες δὲ οἱ κύριοι αὐτῆς) that she was changed. There may have been many notable changes after the exorcism. One stood out. From their perspective the essential difference was that she was no longer possessed by a spirit of divination. Her abilities as a fortune teller and as a means to making money had had been cast out by the Jews that had recently come to town. They did not ask for her to be delivered and did not appreciate her emancipation:

The good deed done to the slave girl was not at all to the liking of her owners; when Paul exorcized the spirit that possessed her, he exorcized their means of income: she could no longer tell fortunes. (Bruce, 1988, p. 314)

With the spirit the owners’ prospects for further profit also exited. Luke probably intended the wordplay. He used the same verb (exēlthen) for the demon’s coming out in v. 18 as for the money’s going in v. 19. The latter created the problem. Healing a possessed girl was one thing; but when that involved considerable economic loss, that was a wholly different matter. (Polhill, 1992, p. 351)

Upon realizing what had been done the masters are mad. Paul and Silas are both taken to the authorities to answer for their unsolicited help. But, speaking to those us who are more than a little predisposed to notice differences in the way people are treated, only Paul spoke the words that led to the eviction of the evil spirit. The reaction of the masters raises at least two questions. First, why was Silas taken? He had not said anything. Second, why were Timothy and Luke not arrested? The reasons are rooted in both racism and a religious war started by Jesus.

Timothy is only part Jewish; his father was Greek (Acts 16:1). Luke is a Gentile (Colossians 4:10-11, 14). Paul and Silas, as the text later says, are clearly Jews (Acts 16:20). The selection of Paul and Silas was based on a growing national prejudice against Jews. A few years before this event in A.D. 49 or 50 the emperor Claudius issued an edict commanding all Jews to leave Rome. Philippi is a Roman colony of high regard (Acts 16:12) and it is reasonable to assume that the anti-semitic sentiment in that city is strong.

Luke and Timothy were apparently unmolested: Paul and Silas were not only the leaders of the party but also most obviously Jews (Luke was a Gentile and Timothy a half-Gentile). Anti-Jewish sentiment lay very near the surface in pagan antiquity. (Bruce, 1988, p. 314)

Whom the Son has set free is free indeed. That is part of the story. Here is the other part: Not everyone is elated with the emancipation of slaves. For some life is better when others are in bondage and the disregard of personhood is a necessary part of using others to make a profit.

The Religious Factor (Acts 16:21-22; Matthew 10:32-39; Luke 12:49-53; James 4:4)

(Acts 16:21–22, NKJV) — 21 and they teach customs which are not lawful for us, being Romans, to receive or observe.” 22 Then the multitude rose up together against them; and the magistrates tore off their clothes and commanded them to be beaten with rods.

From the perspective of the slave masters a good life was lost without hope. Why? Because of some meddling Jewish vagabonds with their gospel and Jesus-based powers. Although the slave owners make no specific mention of the work that destroyed their demonic business they have not forgotten the words of the demon through the girl:

“These men are the servants of the Most High God, who proclaim to us the way of salvation.” ¹⁸ And this she did for many days.

The New King James Version. (1982). (Ac 16:17–18). Nashville: Thomas Nelson.

There were three charges made against Paul and Silas:

• Prejudice – First, with the intent of rousing the animosity of the people around their nationalism, was the charge of being the wrong ethnicity: These men, being Jews. But why do they so hate the Jews. The answer is found in the spirit at work in the world (Ephesians 2:2).

The foremost enemy of God is not glad when a Jew becomes the hope of the world, help for those who will admit their need, and the means by which some will gain forgiveness, favor, future blessing and the strength to destroy the works of the devil. It is no surprise, then, that the foremost enemy of God is at work through the world persecuting that Jew by persecuting those that have become part of His body.

• Disturbing the Peace – Second, although not entirely clear, there was the intimation that the magistrates needed to stop the work of these Jews to exceedingly trouble the city.

• Proselytizing – The third and last charge may have been valid: they teach customs which are not lawful for us, being Romans. They were being accused of the illegal act of proselytizing for Judaism. However, Jews were not expressly forbidden to proselytize until the second century.

The charges were bogus. But when the enemies of God are being influenced by base desires and evil spirits, who needs valid charges to justify mistreating Jesus followers. The desired effect was achieved.

None of the charges were valid, but they had their effect. The appeal to anti-Jewish sentiments and to nationalistic Roman pride won over the crowd (v. 22). The insinuation of a threat to civil order evidently won over the magistrates (v. 23). The magistrates had Paul and Silas stripped for scourging, and the lictors applied their rods. (Polhill, 1992, p. 353)

There was no actual attack of the mob as Paul and Silas were in the hands of the officers, but a sudden and violent uprising of the people, the appeal to race and national prejudice having raised a ferment. (Robertson, 1933, Acts 16:22)

Commanded (ἐκελευον [ekeleuon]). Imperfect active, repeatedly ordered. (Robertson, 1933, Acts 16:22)

When people become difficult as you attempt to do right the reason may not be rational. Your fight may be with their feelings of insecurity. That is, behind the hostility you will sometimes find that your endeavor toward God-honoring excellence has threatened their ego, their empire, or their economy.

Christians who dare to bring deliverance to the enslaved and exploited are in congruence with Christ. Yay! Those same Christians are in violent and irreconcilable conflict with a world system that actively and aggressively seeks to sinfully subjugate segments of society for selfish gain.

But what are we to think about this particular development? Are Paul and Silas guilty of disrespecting Roman culture? Should they have tried harder not to offend the natives with their Jesus-is-Lord teachings. Are you and I experiencing difficulties in our day-to-day because we are puritanical zealots that have taken the Jesus thing too far. I mean didn’t Jesus say blessed are the peacemakers (Matthew 5:9)? Paul the Conqueror has come in with his gospel message and begun to turn everything upside down. What would Jesus say about all of this?

Jesus Came to Bring Conflict (Matthew 10:32–39) — 32 “Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven. 33 But whoever denies Me before men, him I will also deny before My Father who is in heaven. 34 “Do not think that I came to bring peace on earth. I did not come to bring peace but a sword. 35 For I have come to ‘set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law’; 36 and ‘a man’s enemies will be those of his own household.’ 37 He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me. 38 And he who does not take his cross and follow after Me is not worthy of Me. 39 He who finds his life will lose it, and he who loses his life for My sake will find it.

Jesus Came to Bring Destruction (1 John 3:8) — ⁸ He who sins is of the devil, for the devil has sinned from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil.

Jesus Came to Bring Division (Luke 12:49–53) — 49 “I came to send fire on the earth, and how I wish it were already kindled! 50 But I have a baptism to be baptized with, and how distressed I am till it is accomplished! 51 Do you suppose that I came to give peace on earth? I tell you, not at all, but rather division. 52 For from now on five in one house will be divided: three against two, and two against three. 53 Father will be divided against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against her mother-in-law.”

The Conflict Cannot be Cut Out of Christianity (James 4:4) — 4 Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God.

What do you do? First, realize that their response is not your problem. Second, when you are dealing with a situation like this, know that the real reasons are spiritual and not natural. You will not argue your adversary into being your advocate. Third, when you can be certain that you are not doing wrong, accept that this is the cross that comes with following Christ and… press on!

The natural consequence of our conversion is conflict. When we walked according to the course of this world we were collaborators in crimes against God, comrades, colleagues, and companions in companies that conspire against the Lord and His anointed, and in fellowship with those who fight His will. We had peace with the world. But now, especially as we walk contrary to the course of this world, we cannot be at peace with it. We now run counter worldly counsel and have become by our very nature the cause of much trouble. We are by nature at odds with our world and cannot get along. So what are we to do when we realize that our Jesus-following has started a war?

Concentrate on Christ (Matthew 14:25-30; Hebrews 12:1-2) — The desire to do right in the face of opposition is real. But the power to do it is from God. The ability to endure and emulate the Son is as simple as keeping our eyes on Him. The more we look at Jesus the more we look like Jesus. The gazer is changed in the gazing and we become like that which occupies our attention.

Congregate with Christ Followers (Hebrews 10:25) — The ideals of self-sufficiency and rugged individualism are great for westerns and over-the-top action movies. In real life we need Jesus and each other; God has so designed the body that the members have need of one another… especially in times of conflict and tribulation. Our resolve to do right even when being reviled is renewed when we gather to encourage one another in psalms, hymns, and spiritual songs. The New Testament knows nothing of the foolishness of a faith that is lived out on couch merely receiving worship and the word at home. Like Jesus we are to leave the comfort of our home to serve others (Hebrews 10:25).

In His grip by His grace,

Roderick L. Barnes, Sr.

Notes

stocks – An instrument that secured the feet (and sometimes the neck and hands) of a prisoner (Job 13:27; Jeremiah 29:26). Stocks were usually constructed of wood with holes to secure the feet. They could also be used as an instrument of torture by stretching the legs apart and causing the prisoner to sit in unnatural positions. The Romans often added chains along with the stocks. Stocks were much used in medieval and later times during persecution of Christians. (Freeman, 1998, p. 528)

References

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

Freeman, J. M., & Chadwick, H. J. (1998). Manners & customs of the Bible. Bridge-Logos Publishers.

Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1). United Bible Societies.

Robertson, A. T. (1933). Word Pictures in the New Testament. Broadman Press.

Vincent, M. R. (1887). Word studies in the New Testament (Vol. 1). New York: Charles Scribner’s Sons.