Acts 20
OGCACTS TEST OVER THE THIRD MISSIONARY JOURNEY AND THE VOYAGE TO ROME
True or False
Paul visited numerous churches in Galatia on his third journey.
Among those visited in the above stated province was Berea and Thessalonica.
Apollos was a native of Corinth.
No, that is all wrong. He was from Athens.
Still wrong, his native home was Alexandria.
Apollos was mighty in the scriptures.
A woman helped to teach this man the truth.
Apollos became a famous preacher at Corinth.
Paul asked twelve men in Ephesus if they had received the Holy Spirit after they had believed.
Acts states that the twelve men were baptized into the name of the Father, and of the Son and of the Holy Spirit.
The spiritual gifts given were tongues of knowledge.
Paul preached for six months in the synagogues of Ephesus.
He worked for three years in the schoolroom of Tyrannus.
Diseases and those possessed of demons were healed by handkerchiefs that were carried away from the body of Paul.
Seven sons of one Sceva really took a beating from a man possessed of a demon. (Read this carefully please)
The whole town of Ephesus heard about this and it caused a terrible reflection upon the standing of the church.
There were hypocrites even in the churches that Paul established.
A thousand or more dollars went up in smoke in the city of Ephesus.
Paul’s plan from Ephesus was to go immediately from there to Jerusalem.
Paul wrote II Corinthians from Ephesus at this time.
MULTIPLE CHOICE
Paul sent who from Ephesus to Macedonia? 1) Titus and Timothy. 2) Timothy and Erastus. 3) Aristarchus and Secundus.
What churches were established during the stay at Ephesus? 1) The churches at Corinth and Thessalonica. 2) The seven churches of Asia. 3) The churches at Troas and Philippi.
The work of Christ was called: 1) The church of Christ. 2) The Gospel of Christ. 3) The Way, in the town of Ephesus.
Demetrius was: 1) A goldsmith. 2) A worker in brass. 3) A silversmith.
Demetrius was angry most of all because: 1) Diana was losing devotees, 2) He was losing money. 3) The Jews were losing followers.
Who was carried into the mob in the Ephesian theater? 1) Timothy and Erastus. 2) Gaius and Titus 3:1-15) Aristarchus and Gaius.
Paul was kept from going into the theatre because: 1) He knew it was against the rules. 2) Friends warned him. 3) Jehovah warned him.
Alexander was: 1) The orator of the Jews. 2) A friend of Paul. 3) One of the Asiarchs.
The mob was quieted down by the: 1) City police. 2) City councilman. 3) The town clerk.
The assembly that was called out by Demetrius can be referred to in a general way as a: 1) Town meeting. 2) Church. 3) Camp meeting.
The town clerk gained his point by telling them that: 1) They would be only furthering the cause of Christ. 2) Called into account for their actions. 3) Dishonoring their reputation.
Paul departed from Ephesus: 1) At night. 2) After he had exhorted the disciples. 3) Early in the morning.
Paul went directly to: 1) Macedonia. 2) Greece. 3) Asia from Ephesus.
Paul wrote the following books from Corinth: 1) Romans and 2 Corinthians 2:1-17) Galatians and Philippians 3:1-21) Romans and Galatians.
II Corinthians was written from: 1) Rome. 2) Philippi 3) Troas.
FILL IN THE BLANKS
Paul expected _______________ to meet him at _______________with news from _______________________
Paul was taking up a collection on the third missionary journey for the poor _____________________________ in _____________
There were __________________ men who helped carry this money (the number of men).
Luke’s home-town was ________________________
Paul was in a hurry to arrive in ______________ before ____________
The meeting in Troas occurred on the ___________ day of the week.
The meeting was held in a three-story house and ______________ fell out of the window and was taken up for dead.
From __________________ he sent to __________________ and called to him the __________________ of the church. Acts 20:17.
UNDERLINE THE MISTAKES IN THE FOLLOWING:
Paul wanted the Ephesian elders to know that after his departing grievous wolves would enter in among them, not sparing the flock. And not only so, but that right from among themselves men would arise as partyists to draw away disciples after them. Paul gave a statement from Jesus that was not found in the four gospels. Rhodes is the name of one of Paul’s companions. There was a change of ships at Patara. They passed Cyprus on the right. The ship from Patara unloaded at Tyre. They stayed three days at Tyre. Some of these of Tyre were prophets. They stayed seven days at Ptolemais. Philip the evangelist was a convert of Paul. Philip was like Paul, and was an evangelizing bachelor. There came a prophet from Jerusalem whose name was Agabus. This man took his own girdle and bound his hands and feet and said that Paul would be thus bound in Jerusalem. Paul was to stay in the home of John Mark in Jerusalem. There were only two apostles present in Jerusalem when Paul arrived.
**CAN YOU MATCH THESE THOUGHTS?
Place the matching numbers in the two lists alongside each other.**
All zealous for the law.
The Jews from Asia.
He spake unto them in the Hebrew language.
Four men who had a vow.
Claudius Lysias.
The castle stairs.
… scourge a man that is a Roman?
The Egyptian who led 4000 Assassins.
… far hence unto the Gentiles.
No resurrection, neither angels nor spirits.
Neither eat nor drink till they had killed Paul.
The command of Ananias.
Paul’s sister’s son.
200 spearmen, 200 footman, 70 horsemen.
The governor of Syria and Cilicia.
The Jews in Jerusalem.
The chief captain.
The words that set off the mob to cry: Away with him.
Those over which Paul was at charge.
Paul addressing the Jewish mob.
Those who stirred up the multitudes and laid hands on Paul.
Where Paul stood to address the Jews.
Smite him on the mouth.
Paul’s words to the centurion.
The one for whom Paul was mistaken.
The profession of the Sadducees.
The forty under an oath.
Paul’s escort.
Felix.
He who heard the plot.
WHO SAID IT?TELL WHERE
… We have found this man a pestilent fellow.
I appeal unto Caesar.
I also could wish to hear the man myself.
Saul, Saul, why persecutest thou me?
Paul, thou art mad. Thy much learning is turning thee mad.
With but little persuasion thou wouldest fain make me a Christian.
Sirs, I perceive that the voyage will be with injury and much loss.
By hearing ye shall hear, and shall in no wise understand; and seeing ye shall see, and shall in no wise perceive.
We neither received letters from Judea concerning thee, nor did any of the brethren come hither and report or speak any harm of thee.
REVIEW EXAMINATION OVER THE BOOK OF ACTS True or False
Jesus promised the baptism in the Holy Spirit to 120 disciples.
One of the qualifications for the office of the apostle was to have been with Jesus from the baptism of John until the day of ascension.
The theme of the sermon on Pentecost was repentance from sin and faith in God.
The lame man at the gate beautiful had been lame since his birth.
Peter had the same type of men in his second audience as he did in the first.
All twelve apostles were arrested and put in jail as a result of Peter’s message on Solomon’s porch.
Ananais and Sapphira were carried out dead because of lying.
An angel of God released the twelve apostles from prison.
Gamaliel saved the apostles from a beating by a clever speech.
Stephen was stoned for blasphemy.
True or False
Philip and Stephen were scattered by the persecution.
Simon the sorcerer believed but was never baptized.
The Ethiopian eunuch was the treasurer of a queen.
Peter and John came to Samaria for the purpose of giving spiritual gifts.
Simon the sorcerer sinned in that he tried to impart the Holy Spirit when he had no right to do so.
Ananais baptized Saul of Tarsus after Saul had been without food or drink for three days and nights.
Saul did not preach immediately after his baptism, but went away into Arabia.
Peter’s first convert in Lydda was named Aeneas.
Cornelius was baptized in the Holy Spirit before he was baptized in water.
Herod made a speech in Jerusalem for which an angel of heaven smote him and he was eaten of worms.
True or False THE FIRST MISSIONARY JOURNEY
Elymas was one of the converts made in the town Iconium.
There were many who heard the word and believed in Antioch of Pisidia.
Timothy was converted by Paul at Derbe.
No persecution was encountered at Derbe.
Upon the return trip they did not have time for preaching.
True or False TROUBLE OVER CIRCUMCISION
The trouble was caused by the Jews from Antioch.
Paul and Barnabas had a difficult time in being accepted as sincere by the brethren in Jerusalem.
Peter’s speech told of the miracles God had wrought through his ministry.
James told how prophecy was fulfilled in the conversion of the Gentiles.
The letter stated that it was wrong to eat blood.
True or False THE SECOND MISSIONARY JOURNEY
Paul took up a collection for the poor saints in Judea on this journey.
Paul established the work in Galatia on this journey.
The woman with a spirit of divination lived in Philippi.
Paul refused to leave the jail at Philippi without a proper escort.
Paul stayed in Thessalonica to reason three Sabbaths.
Jason lived in Thessalonica.
There was a good work done in Berea with no opposition.
An Epicurean is one who does not believe in showing emotion.
There was no one converted in Athens.
Silas and Timothy joined Paul in Corinth.
True or False THE THIRD MISSIONARY JOURNEY
Priscilla and Aquila met Apollos in Corinth and corrected his teaching.
The seven sons of Sceva were interested in casting out demons.
Paul wrote the book of I Corinthians from Ephesus.
Demetrius was interested in stopping the preaching of Paul.
Paul took a collection from Galatia, Macedonia and Achaia for the saints in Judea.
True or False THE VOYAGE TO ROME
Paul was purifying himself in the temple when the Jewish authorities stirred up the people against him.
Paul made a defense before the council that had no answer by those of the council.
Paul was tried before Festus with Tertullus as the lawyer for the Jews.
The ship drifted for fourteen days before the breakers of Malta were heard.
Paul stayed two years both in Caesarea and in Rome.
SPECIAL STUDY ON THE HOLY SPIRIT THE PERSONALITY AND DEITY OF THE HOLY SPIRIT
The Holy Spirit is a person and is so described in the Word of God.
A.
The personal pronoun is used when speaking of the Holy Spirit. John 14:16-17; John 14:26; John 16:13. Romans 8:16.
B.
The Holy Spirit is said to have a mind. 1 Corinthians 2:9-11; Romans 8:26-27.
C.
The Holy Spirit can be grieved. Ephesians 4:30.
D.
The Holy Spirit can be lied to. Acts 5:3.
E.
The Holy Spirit is said to speak. John 16:13; Acts 8:29; 1 Timothy 4:1.
F.
The Holy Spirit is said to have the power of choice. 1 Corinthians 12:11 (Not best ref.).
G.
The Holy Spirit has the power to forbid. Acts 16:6.
H.
The Holy Spirit has the power to love. Romans 15:30
The above attributes are ascribable only to a person; hence, we can say the Holy Spirit is a person. 2.
The Holy Spirit is a divine person. One of the Godhead.
A.
The Holy Spirit is called God. Acts 5:3-5; Genesis 1:11; Genesis 1:26; Job 26:13; Psalms 104:30.
B.
The Holy Spirit is said to be eternal. Hebrews 9:14.
C.
The Holy Spirit is spoken of as omniscient or all wise. 1 Corinthians 2:10-13.
D.
The Holy Spirit is spoken of as omnipotent or all powerful. Acts 1:8; 1 Corinthians 2:4-5.
E.
The Holy Spirit is spoken of as omnipresent or everywhere present. Psalms 139:7-10; John 14:16-17.
F.
The Holy Spirit is placed on an equal with Christ and God, Matthew 28:19; Romans 15:30; 2 Corinthians 13:14.
The above attributes are ascribable only to God. Hence, we can say that the Holy Spirit is divine or one of the Godhead.
THE HOLY SPIRIT IN THE LIFE OF CHRIST
John 3:34; Colossians 1:19; Colossians 2:9
We need but make a brief statement to understand the relation of Christ with the Holy Spirit; the same statement that John made concerning Him, i.e. Christ possessed the Spirit without measure. John 3:34. God placed no limitations on the power of the Holy Spirit in Jesus-’ life. The Holy Spirit exercised in Christ’s life and ministry all of His inherent power. This truth is demonstrated when we consider the following facts:
A.
The Holy Spirit prophesied of His coming. 2 Peter 1:21; Micah 5:2; Isaiah 7:14; Genesis 49:10; Isaiah 53:4-6.
B.
The Holy Spirit brought about His birth. Luke 1:35; Matthew 1:20-25.
C.
The Holy Spirit was present at His baptism. Matthew 3:16; Luke 3:22; Mark 1:10.
D.
The Holy Spirit aided and empowered His ministry. Matthew 12:28; Luke 4:18-21; Acts 1:2; Luke 10:21.
E.
The Holy Spirit raised Him from the dead. Romans 8:11.
F.
The Holy Spirit was with Him at the ascension. Acts 1:2.
In truth then we can say that the Holy Spirit abode with Christ and the fullness of His power was in and with Christ at all times.
THE BAPTISM OF THE HOLY SPIRIT
What is it?
The answer can be found in the meaning of the word baptism. This word means to dip to plung, immerse. We can say then that this experience would be the dipping, the plunging, the immersion in the Holy Spirit. The Holy Spirit is the element of the baptism and man is the object of this baptism. Concisely stated, the baptism in the Holy Spirit was the complete immersion or subjection of the spirit of man by the Holy Spirit. The experience is one of the spirit of man not of his body, only as the body is effected by the condition of the spirit.
Where is this experience recorded in the Scriptures?
A.
On the day of Pentecost in the city of Jerusalem. Acts 2:1-4.
B.
At the household of Cornelius in the city of Caesarea. Acts 10:35-48.
Who received it?
A.
On the day of Pentecost. The apostles.
Reasons why we can know the apostles were the only ones baptized in the Holy Spirit on the day of Pentecost.
a.
Because of the promise made by Christ concerning this event. Acts 1:5 (please read the preceding four verses of this chapter), for John indeed baptized with water; but ye shall be baptized in the Holy Spirit not many days hence. Notice now the specificness of this promise made by Christ.
Made to certain persons unto the apostles whom he had chosen. Acts 1:26; Acts 2:4.
It is concerned with a certain event, shall be baptized in the Holy Spirit.
It was to take place at a certain place, not to depart from Jerusalem.
It was to happen at a certain time not many days hence.
Notice a parallel to this and draw your own conclusion.
I promise twelve boys in a class of one hundred
That they will receive $1.00 apiece
Here in the classroom
Tomorrow morning when class convenes.
Would it seem reasonable that any more than twelve boys would receive the money promised? Would it be consistent with the specificness of the promise to give the money to more than twelve? This thought is all based upon this simple truth or rule of understanding:
Whenever certain persons are specified in a promise to be the recipients of that promise this specification excludes all others.
This is found to be true in the promise of Gen 3:15. Two persons were involved in this promise or prophecy; none others could consistently participate in the action described. The promise of God to Abraham that through his seed would all the families of the earth be blessed (Genesis 12:3), could not be accomplished by any other seed but Abraham’S. For the seed of some other family to expect God to bless the world in the way that he promised to bless it through Abraham’s seed would be ridiculous.
Here is the way it happened:
Jesus, on the fortieth day after His resurrection, appeared to His eleven chosen apostles on the hill of Olivet. He spoke to them things concerning the kingdom of God and in the midst of these words concerning the kingdom of God, He made a tremendous promise. Taking the statement of John the Baptist, made some years ago, He pointed out to them the when and where and who involved in this promise. He told them at a certain place, Jerusalem, at a certain time, not many days hence, a certain event would take placethey would be baptized in the Holy Spirit. Well, His apostle showed their inability to really grasp the meaning of the King and His program by their inquiry into the restoration of the kingdom of Israel. He answered them and drew their minds back to the all important promise He had made and the results of it.
His ascension took place in their sight; the angels appeared with their message. They returned with joy to Jerusalem to wait for the promise of the Father. (See Luke 24:49). When they reached Jerusalem, they went into the upper room and had a prayer meeting.
Now who do you suppose the apostles anticipated would received this baptism in the Holy Spirit? Do you think for one moment that they thought that this promise which Jesus had made only to them was going to be poured forth upon any and all who might be gathered together at the appointed time and place when the event was to be fulfilled?
b.
Because the grammatical construction of verses Acts 1:26 and Acts 2:1 prevent any but the apostles from being the recipients of this experience.
We have already made comment upon this point. We only repeat here briefly the facts: The grammatical rule referred to in this discussion is the rule relating to the antecedent of a pronoun. Let us read the verses and then note the application of this rule, Acts 1:26, Acts 2:1. And they gave lots for them and the lot fell upon Matthias; and he was numbered with the eleven apostles. And when the day of Pentecost was now come, they were all together in one place. The question is: Who does the pronoun they refer to? The rule of English grammar governing the discovery of the antecedent of pronouns reads as follows:
A pronoun should not be made to refer to an antecedent placed inconspicuously in the sentence (or in the paragraph, to say nothing of the preceding paragraph), if another noun is so prominent that the reader naturally connects the pronoun with it. (Handbook of Effective Writing by Walter Kay Smart, pages 103-104.) Words in the parenthesis are those of the writer. The rule given in the previous notes refers to this point also but the rule quoted here is so much to the point and so clearly points to the solution to the question that it was thought best to quote it without further comment. The only question that needs to be answered honestly by every person interested in the truth is, Which noun is prominent and the one the reader naturally connects with the pronoun?
c.
Because other scripture references concerning the baptism in the Holy Spirit apply only to the apostles.
- John 14:26. In this reference we have the following words:
But the Comforter, even the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you.
We know that Jesus was addressing His apostles and thus gave this promise to them, for the circumstances of the conversation took place at the passover feast in which Jesus instituted His Supper. (See John 13:1). We also know that only the apostles were present at this feast. Note then that the words of this text are addressed to the apostles and that Jesus is speaking of the coming Holy Spirit which they would receive. When did this promise to the apostles find its fulfillment? At Pentecost of course. What did Jesus say the Holy Spirit would do for them when He came? The words of the text say: Teach you all things and bring to your remembrance all that I said unto you. How could any but the apostles qualify for this promise? Jesus had taught but very little to others, whereas the apostles were instructed thoroughly by His life and teachings. Compare John 16:13-15 and Matthew 10:20.
-
Acts 1:8. In this verse we have the words of Jesus concerning the purpose of the Holy Spirit baptism. These words were only -given to the apostles-’. Nowhere in the New Testament is there one word given as to what purpose there would be in baptizing any others in the Holy Spirit.
-
Mark 16:14-18. Note the situation: In Mark 16:14 we are told that the persons present were the eleven apostles and the risen Lord. Jesus upbraids them for their unbelief and hardness of heart because they believed not. Then follows His commission to them, every word of it addressed to the apostles. In Mark 16:17-18, we have the promise of signs accompanying them that believe. Now, I ask candidly, who was in need of faith or belief? Was it the persons to whom the apostles were to preach the gospel? No. Such persons had already believed. The persons in this situation that were in need of faith were the apostles. Jesus had just rebuked them for their unbelief; hence, the promise of the accompanying signs addressed as it was to those who believed, was a promise to the apostles, the ones in need of faith.
This is confirmed beyond doubt when we read the 20th verse which describes the carrying out of the commission of Jesus. Note: Jesus said, Go ye into all the world; Mark 16:20 says, And they went forth preaching everywhere. Jesus said, these signs shall accompany them that believe; Mark 16:20 says the Lord working with them (the apostles) and confirming the word by signs that followed, Amen. This thought is further established when we read in the book of Acts of the signs promised and in each and every case they were performed through the apostles hands. There is not one reference in the entire book where He that believed and was baptized exercised more faith and thus performed the promised signs.
d. The fourth reason for saying that the apostles were the only ones to receive the baptism in the Holy Spirit upon the day of Pentecost is found in Acts 2:7; Behold, are not all these that speak Galileans?
We know that all the apostles with the exception of Judas Iscariot were from the province of Galilee. We cannot give it as a demonstrable fact but it does seem very unlikely that the 120 persons spoken of in Acts 1:15 were all from the province of Galilee, which lay some sixty or seventy miles north of the city of Jerusalem.
B.
The baptism of the Holy Spirit of the house of Cornelius. Acts, Acts 10:4-48; Acts 11:15-18.
Who were baptized in the Holy Spirit upon this occasion? We answer that the whole household, those who were akin to Cornelius, the servants that might have been present, or those who came as interested listeners. The significant fact is that they were Gentiles.
- Reasons why this incident is not an example for the Holy Spirit baptism today. a.
Because the purpose of the Holy Spirit baptism upon this occasion sets it aside as a special act of God. Hence, it could not be a general example for all Christians. Acts 11:15-18 states in plain words the purpose for this event. (Read this carefully please.) The Holy Spirit through Peter tells us that the reason for this whole circumstance was to convince Peter and all other Jews that the Gentiles were to have the benefits of the gospel. What better method could have been used than to send upon the Gentiles (the first Gentiles to ever hear the gospel) the same gift as was sent upon the apostles in the beginning? The baptism in the Holy Spirit of this Gentile household was intended to so overwhelm the prejudice of the Jew that he would receive them as being on an equal with them in the kingdom of Christ. This very purpose was accomplished. Acts 11:18 states: And when they heard these things (the recital of the baptism of the household of Cornelius) they held their peace, and glorified God, saying, Then to the Gentiles also hath God granted repentance unto life.
How could it be said that this is an example for us today? According to some the purpose of the baptism in the Holy Spirit today is to better fit the Christian for service (which thing the word of God is said to do, 2 Timothy 3:16-17), whereas, here the purpose was entirely different.
There is a very trite axiom that applies very well at this point: The exception proves the rule. The rule in this thought is that only the apostles were baptized in the Holy Spirit; the exception is the household of Cornelius, which is an exception only because it accomplished a special purpose and thus only proves the rule.
b. Because those of the household of Cornelius were baptized in the Holy Spirit before their sins were washed away. Acts 10:48, compare Acts 22:16; Acts 2:38; 1 Peter 3:21; Mark 16:16.
This again points to the fact that this was a special case and not an example for us today. If this were an example, then Holy Spirit baptism would precede baptism for the remission of sins and thus would God grant to sinners a greater blessing in the Spirit than to the Saints. There were several secondary or subordinate purposes:
In enabling the apostles to establish the church, wisdom and power were needed. These were to be theirs through the Holy Spirit. Matthew 10:19-20; John 16:13-15; John 16:14-26.
In setting up the church they must bear witness of the resurrection. The Holy Spirit baptism empowered them for this task. Acts 1:8.
While building the kingdom in the hearts of men, certain Jewish prejudices had to be overcome. The natural aversion or prejudice of the Jews with the Gentile was surmounted through the baptism in the Holy Spirit. Acts 11:15-18.
To establish the truthfulness of their claims in the minds of the unbelievers, the apostles were granted through the Holy Spirit Baptism, the power of signs and wonders. Mark 16:14-18.
The apostles were enabled by virtue of the Holy Spirit Baptism to lay their hands upon the heads of certain individuals and by this means, impart to the Holy Spirit within the person certain specified powersthese powers were called spiritual gifts. (1 Corinthians 12:1-9). These persons, thus endowed, were capable leaders in the early church. Thus again, do we see the hand of God in the establishment of the church through the Holy Spirit inspired apostles.
Why was the baptism in the Holy Spirit?
A.
There was but one primary purpose and that was to prepare the apostles for their task of setting up the kingdom of God on earth, or of building the church Jesus promised.
How long did it last?
The answer can only be that the power of the baptism lasted long enough to fulfill its purpose.
SPECIAL GIFTS OF THE HOLY SPIRIT
-
What is meant by special gifts of the Holy Spirit? We feel that we could do no better than to repeat what has already been said on this point. The apostles because of the baptism in the Holy Spirit given to them by Jesus were enabled to impart through the laying on of their hands certain special powers to the Holy Spirit within the persons upon whom they would lay their hands. The apostles did not impart the Holy Spirit, but they did enable the Holy Spirit within the individual to accomplish certain acts that he could not previously accomplish. The powers thus granted through the imposition of the apostles-’ hands were called gift. A person who could perform any one of these miraculous works was said to have a spiritual gift.
The number of gifts. 1 Corinthians 12:1-11.
a)
The word of wisdom (divine wisdom) 1 Corinthians 12:8 a.
b)
The word of knowledge (divine knowledge) 1 Corinthians 12:8 b,
c)
Faith (supernatural faith) 1 Corinthians 12:9 a.
d)
Healing 1 Corinthians 12:9 b.
e)
Working of miracles 1 Corinthians 12:10 a.
f)
Prophecy 1 Corinthians 12:10 b.
g)
Discerning of spirits 10c; 1 John 4:1-3.
h)
Diverse kinds of tongues 1 Corinthians 12:10 d.
i)
The interpretation of tongues 1 Corinthians 12:10 e.
Who received these gifts?
a)
The seven. Acts 6:1-8.
b)
The Samaritans. Acts 8:14-23.
c)
The twelve at Ephesus. Acts 19:1-7.
d)
Timothy. 2 Timothy 1:6.
e)
Possibly many of the church leaders. Acts 11:27; Acts 13:1; Acts 15:32; Acts 21:8-14
How given? Through the laying on of the apostles-’ hands.
b)
c)
d)
e)
Could these powers or gifts be passed on?
a)
They Bible says no. Acts 8:14-21; Romans 1:11.
b)
History says no. Read the article of the McClintock and Strong Historical Encyclopedia, Vol. 6, page 320.
What was the purpose of such gifts?
The answer should be evident to all who have studied the previous notes. These spiritual powers were given to reveal divine direction in the establishment of the church in the absence of the New Testament. The message was kept pure until the day in which the revealed written word could be completed. In addition to this purpose, they confirmed the word by the signs they enabled the possessors to perform. Cf. 1 Corinthians 14:22; Acts 13:4-12, 1 Corinthians 12:28; 2 Timothy 1:5; Romans 1:11.
When did they close?
a)
When the apostles and those on whom they had laid their hands died.
b)
When that which was perfect was come, the Word of God, then that which was only in part, that which belonged to the childhood of the church, was done away. 1 Corinthians 13:8-10;
c)
**THE HOLY SPIRIT AND THE CHRISTIAN
THE HOLY SPIRIT INDWELLS THE CHRISTIAN.**
This indwelling received at baptism.
a. Now when the apostles that were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John who, when they were come down, prayed for them that they might receive the Holy Spirit: for as yet it was fallen upon none of them: only they had been baptized into the name of the Lord Jesus. Acts 8:14-16
b. And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper country came to Ephesus, and found certain disciples: and he said unto them, Did ye receive the Holy Spirit when ye believed? And they said unto him, Nay, we did not so much as hear whether the Holy Spirit was given. And he said, Into what then were ye baptized? And they said, Into John’s baptism. And Paul said, John baptized with the baptism of repentance, saying unto the people that they should believe on Him that should come after him, that is, on Jesus. And when they heard this they were baptized into the name of the Lord Jesus. Acts 19:1-5.
c. This only would I learn from you, Received ye the Spirit by the works of the law, or by the hearing (or message) of faith? Galatians 3:2.
d. And Peter said unto them, Repent ye and be baptized everyone of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit. For to you is the promise, and to your children, and to all that are afar off, (even) as many as the Lord our God shall call unto him. Acts 2:38-39. Cf. Acts 2:33 Being therefore by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he hath poured forth this which ye see and hear. Cf. Ephesians 1:13 … ye were sealed with the Holy Spirit of promise.
e.
We are witnesses of these things; and so is the Holy Spirit, whom God hath given to them that obey Him. Acts 5:32.
In this indwelling our bodies are used as His habitation.
a. Or know ye not that your body is a temple (sanctuary) of the Holy Spirit which is in you, which ye have from God? and ye are not your own; for ye were bought with a price: glorify God, therefore; in your body. 1 Corinthians 6:19-20.
b. But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwelleth in you. But if any man hath not the Spirit of Christ, he is none of his. But if the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through His Spirit that dwelleth in you. Romans 8:9; Romans 8:11.
c.. in whom ye also are builded together for a habitation of God in the Spirit. Ephesians 2:22.
d. Or think ye that the scripture speaketh in vain? Doth the Spirit which he made to dwell in us long unto envying? James 4:5.
Other references that plainly state our relation to the Spirit’s indwelling:
a. Therefore he that rejecteth, rejecteth not man, but God, who giveth his Holy Spirit unto you. 1 Thessalonians 4:8.
b.
That good thing which was committed unto thee guard through the Holy Spirit which dwelleth in us. 2 Timothy 1:14.
c.
For as touching those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit. Hebrews 6:4.
d.
And he that keepeth his commandments abideth in him and he in him. And hereby we know that he abideth in us by, the Spirit which he gave us. 1 John 3:24.
e.
… hereby we know that we abide in him and he in us, because he hath given us of his Spirit. 1 John 4:13.
f.
… that upon the Gentiles might come the blessing of Abraham in Christ Jesus; that we might receive the promise of the Spirit through faith. Galatians 3:14.
But to some I know there are other questionsSuch questions arise in a consideration of such passages as given above. In these we see that both God and Christ are also said to be abiding within us. Now to the question: How do God and Christ live within? Is it literal or figurative? Surely you could not say that God literally lives within you. Neither could you say it of Christ. If then their presence within us is only figurative, what of the presence of the Holy Spirit within? Is His presence also a figurative indwelling?
I do not want to be guilty of over-simplification but the answer to this question with me is as simple as this:
(1)
Where is the home of God now? Answer: Heaven
(2)
Where is the home of Christ now? Answer: With the Father in heaven.
(3)
Where is the home of the Holy Spirit now?
Answer: On earth. Previous to the day of Pentecost His home was also in heaven, but since that time He has been here in the world. (Cf. John 14:16).
Now note: He is here, not His representation. If He is here, and we know He is, where does He dwell? That has already been answered, earnest brethren, sincere Christians,
We might approach the same subject from a little different viewpoint. Back in 1864 the same subject was being discussed among earnest brethren. Here is the comment of Moses E. Lard on the subject: Being now through with stating preliminaries, I proceed to make an application of them to the position or doctrine which it is the more especial object of this article to defend. That position is this: That the Holy Spirit dwells in Christians. But let it be first settled that the holy Scriptures assert this position. It will then be in place to inquire in what sense they assert it, i.e. whether literally or figuratively.
The verse cited at the commencement of this article may, for the sake of being very distinct, be divided into three parts, each having its separate meaning and value. The first part is a hypothesis: If the Spirit of Him that raised up Jesus from the dead dwell in you! The second asserts a fact: -He that raised up Christ from the dead shall also quicken your mortal bodies.-’ The third states how this fact will be effected: -By His Spirit that dwelleth in you.-’
Now in regard to the first part, I hold it to be indisputable that the apostle would never have used the language, If the Spirit dwell in you, had it not been both the rule and the fact that the Spirit does dwell in Christians. The hypothesis is not false and it can have no other foundation. But we need not treat the position even as indisputable. The following passage clearly asserts it: Know ye not that your body is a temple of the Holy Spirit which is in you? 1 Corinthians 6:19. And this language is addressed not alone to inspired men, but to Christians generally. Let us now note the several items which it contains. First, we have the body, the human body, the body however not of men out of Christ, but of men in Him, the body of Christians, and this body we have as a temple. Second we have the Holy Spirit represented as being in this body, as dwelling in this temple. This much is absolutely certain. From these premises, therefore, it clearly appears that the New Testament, and that, too, in a part of it relating to Christians, actually and positively asserts that the Holy Spirit dwells in them. On these premises and this conclusion arise several questions demanding notice.
1st. Is the translation of the preceding passages true to the sense of the sacred original? I answer, it is; strictly so, and while it might admit of mere verbal alternations, it can admit of none in the least affecting the sense. The literal word-for-word translation of the second passage is this: Know ye not that your body is a temple of the Holy Spirit in you? The verb which is to follow the Holy Spirit is not expressed, and is hence to be supplied. Analogy clearly requires that it should be enoikei and not esti. The passage would then read: Know ye not that your body is a temple of the Holy Spirit which dwells in you? But this clearly does not alter the sense. Against the translation therefore no objection can be urged.
2nd. In what acceptation are we to take the term Spirit in the first passage? Can we possibly take it to denote, not the Holy Spirit, but a mere frame of mind or disposition? This latter position is sometimes assumed, but is it correct? We emphatically deny it. He would be deemed a bold man truly who should venture to render the passage thus: If the disposition of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also make your mortal bodies alive by His disposition which dwells in you. Yet if this be the meaning of the passage, no injustice would be done it by such rendering. But even granting the possibility, which we do not, of thus rendering the word Spirit in the first part of the verse, still clearly it could not be so rendered in the last part. For surely our bodies are neither kept alive now, nor will they be made alive at the resurrection, whichever view we take, by any mere disposition dwelling in us, though it were even divine. But did even the slightest doubt exist as to the import of the word Spirit in the first passage, none can exist in regard to its meaning in the second. Here we have not the single word Spirit, but the combination, the Holy Spirit, both in the translation and in the original; and this combination, as is universally admitted, stands only for the Holy Spirit proper, and never for a disposition or frame of mind. We are therefore to take the word Spirit as meaning strictly and properly the Holy Spirit.
3rd. In what sense must we take the clause, dwelleth in you? To this inquiry we have two different replies involving two opposing theories. The first is that we are to take the clause literally; and hence to hold that the Holy Spirit actually and literally dwells in Christians. The second is that we are to take the clause not literally, but figuratively; and hence to hold that the Holy Spirit dwells in Christians not actually and literally, but representatively or through the truth. But what kind of dwelling is this last? Let the language be understood. When it is said that the Holy Spirit dwells in Christians not actually and literally, but merely through the truth or representatively, the implication clearly is, that the Spirit itself does not dwell in them at all. On the contrary, the truth only dwells in them, and this stands for or is in the place of the Spirit. This unquestionably is the meaning of the language. Which now of these two theories are we to accept as the correct one? Of course the answer must depend on the acceptation in which we take the clause, dwells in you. In what sense then shall we take it? The rule by which the answer to this question is to be determined is this: A word, whenever met with, is to be taken in its common current sense, unless the subject-matter, the context, or a qualifying epithet forbids it. This rule is universal and imperative. What the phrase dwells in means is perfectly clear; namely, to live in or inhabit as a home. This, then, is the sense in which we must take the clause unless prevented as the rule requires. Now, as to a qualifying epithet there is none, and a glance of the eye at the context is enough to satisfy us that there is nothing in it to prevent the clause being taken in its common acceptation. The only item then, remaining to be considered is the subject-matter. But what is this? The subject of the sentence in hand is, the Holy Spirit; the thing said of it, that it dwells in Christians, and these together constitute the subject-matter or the thought presented in the sentence for consideration. Now if the subject-matter involves anything to prevent the clause being taken in its ordinary sense, it must be the Spirit itself. Does the Spirit itself, then, prevent it? And, if so, on account of what? 1st. It cannot be on account of anything in its nature. For of the nature or substance of the Spirit strictly speaking, we know nothing. Of course, then, we cannot affirm that it is such as to prevent the Spirit dwelling in Christians. From this source, therefore, nothing can be deduced forbidding the clause being taken in its usual sense. 2nd. It cannot be on account of its inability or want of power. Surely no one will deny that the Spirit dwells in Christians on the score that it cannot. We know no limits to its power; hence we must use no language which implies any. 3rd. Nor can it be because it will not. To assert this would be presumptuous indeed. We know nothing to justify it; neither does the word of God teach it. It is hence inadmissible. 4th. Neither can it be owing to anything in the office of the Spirit in the work of redemption. For all we know of this office we learn from Holy writ; and it is simply certain that we learn nothing there against the notion that the Spirit dwells in Christians; and hence nothing to forbid the clause being taken in its usual sense. (Lard’s Quarterly, Vol. I.) But why is the body called a temple? Is it one literally? Of course not. Why then is it referred to as such in this passage? Because of what immediately follows. Your body is to be regarded as a temple because-’ the** Divine Spirit of God dwells** in it. You are to look upon your body as the sacred habitation of the Holy Spirit.
Romans 11:33-36 O the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are His judgments and His ways past tracing out! For who hath known the mind of the Lord? Or who hath been his counselor? Or who hath first given to Him, and it shall be recompensed unto Him again? For of Him, and through Him, and unto Him are all things. To Him be the glory for ever. Amen.
Hebrews 11:3 By faith we understand that the worlds have been framed by the word of God, so that what is seen hath not been made out of things which appear. If the Holy Spirit is a person (and we know He is) how could He be broken up into 10,000 parts and thus be present in each individual Christian at the same time? Or as one brother of my acquaintance put itDoes each Christian have a separate Holy Spirit all his own?
Here we have a problem concerning the nature of the Holy Spirit and more specifically a problem concerning the omnipresence of His nature.
How, then, can we explain how the Holy Spirit as a person can be everywhere present? Do the scriptures affirm this fact? Yes, the very circumstances already described suggest that. If He is present in you as a person and you live in New York and He is present at the same time in me and I live in San Francisco, you are forced to a conclusion involving omnipresence.
How then can we explain this phenomenon? How can we understand it? The answer is in Hebrews 11:3By faith we understand that the worlds have been framed by the word of God.
Now I ask a question or two:
(1)
How do we understand by faith?
Answer: Easy. Faith cometh by hearing and hearing by the word of God. Romans 10:17.
(2)
What are you to understand by faith here?
Answer: That the worlds have been framed. We understand this because we have read the account of it in Genesis.
So far everything looks perfectly obviousbut another question or two!
(1)
How much concerning the framing of the worlds do you understand?
Answer: I must answer only what is revealed in God’s word.
(2)
How do you understand the creation? i.e. Do you under stand the use of God’s power and wisdom?
Job’s words in modern garb also ask: Were you there when I formed the world? Job 38:4.
Just how was the wisdom of God employed in the creation of the earth? Just how was God’s power exercised in the creation of this universe? Come now, can you explain the omniscience and omnipotence in the nature of God? This word from Lard is so much to the point we reproduce it here for consideration: But the position, that God dwells in Christians not literally but through the Spirit, instead, it seems to me, of disproving that the Spirit dwells literally in them, establishes it. For how can God dwell in Christians through the Spirit if the Spirit itself does not dwell in them? When men say that the Spirit dwells in Christians through the truth they claim for the truth a literal indwelling; yet when God is said to dwell in them through Spirit, they deny of the Spirit a literal indwelling. Are they consistent? But why should any one doubt that the Holy Spirit dwells literally in Christians? It cannot be on the ground that it is not clearly enough asserted. Still by some it is doubted, and we repeat, why? Is it on the ground of our inability to comprehend and explain the fact and mode of such indwelling? We fear that this has much to do with the case. But is this a legitimate ground of doubt? In some cases it is, I grant, but not in this. Such is the nature of the fact asserted that we cannot comprehend it. This we are compelled to confess. Now instead of this inability being a just ground for doubt, it seems to me that it should be the very reverse. For the more sensibly we feel that we cannot and do not comprehend a fact, the less reason have we to question what the Bible says respecting it. Of all the possible grounds upon which a doubt might be founded, this should be the last.
Surely a literal indwelling is not doubted on the ground that we have no sensible evidence of the Spirit’s presence. Nor from the Bible have we any reason to conclude that such evidence would be afforded us. And gratuitously to assume it, and then make the assumption a ground on which to doubt the indwelling, is most unwarrantable indeed. (ibid)
II.
THE HOLY SPIRIT SEALS THE CHRISTIAN.
This sealing is identical with regeneration.
a. Ephesians 1:13-14 … in whom ye also, having heard the word of the truth, the gospel of your salvationin whom, having also believed, ye were sealed with the Holy Spirit of promise, which is an earnest of our inheritance, unto the redemption of God’s own possession, unto the praise of his glory.
This sealing should last until the day of redemption.
Ephesians 4:30 And grieve not the Holy Spirit of God, in whom ye were sealed unto the day of redemption.
This sealing carries two ideas:
a.
Something that is sealed is. authentic.
b.
Sealing declares ownership.
**III.
THE HOLY SPIRIT INTERCEDES FOR THE CHRISTIAN.** Romans 8:26-27.
And in like manner the Spirit also helpeth our infirmity: for we know not how to pray as we ought; but the Spirit himself maketh intercession for us with groanings which cannot be uttered; and he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.
-
Note the meaning of infirmity. While referring to our human weakness in general, it has special reference here to our weakness in prayer.
-
Note the meaning of helpeth. This is a queer word, a compound in the original, composed of three different words, and literally means to lay hold of in connection with. Cf. Acts 10:40.
-
Note the meaning of the word intercession. It is the same word used of Christ in 1 John 2:1, If any man sin, we have an Advocate with the Father, Jesus Christ the righteous.
How does the Holy Spirit make intercession for the saints? a. This intercession is said by some to be altogether independent of our spirit, and that the unutterable groanings in our heart are His, the Holy Spirit’s and not ours. Here are five reasons given for holding this position:
Since the groanings of Rom 8:23 properly belong to us, the likewise of Rom 8:26 must introduce a new thing, and the groanings therefore are not ours as in Romans 8:23, but the Spirit’S,
The word of intercession is the same as used in Romans 8:34, and since Christ’s intercession is wholly His own, why is the same not true of the Spirit?
One of the prepositions (anti) in the word helpeth confirms this explanation. The word helpeth is made up of two pretions and a verb. The word is sunantilambano; sun (with), anti (over against, or in place of), and lambano (to take hold).
Romans 8:27 says that God knoweth the mind, not of man, but of the Spirit who maketh intercession.
The intercession is made according to the will of God and this can be said of the Holy Spirit alone. (This view and these arguments are given by Kuyper in his work The Work of the Holy Spirit, page 636). The conclusion to this position is stated in these words:
If we were brought at once by regeneration into the condition of perfect holiness, such intercession of the Spirit for the saint would not be necessary, for the saint then being himself all that he ought to be could pray as he ought to pray. Such unutterable groanings of the Spirit in the Christian’s behalf are therefore to be thought of as taking place in proportion as the Christian fails to properly pray for himself. Such we are to believe to be especially the case in the heart of the young Christian, because in his early Christian experience, being yet a babe in the new life he knows neither how nor what to pray for as he ought. (W. E. Biederwolf in A Help to the Study of the Holy Spirit page 147.)
I do not agree with the previously stated interpretation, but rather believe that the groanings are the Christians-’ and that the intercession is made by the Spirit through such inarticulate signs. Here are the reasons why I so believe:
The scriptures teach that the spirit of man and the Holy Spirit can cooperate in expressing the will of God. Note Matthew 10:19-20 (spoken to the apostles) Be not anxions how or what ye shall speak: for it shall be given you in that hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father that speaketh in you. In Galatians 4:6 it is said, Because ye are sons, God sent forth the Spirit of his Son into our hearts, crying Abba Father and in Romans 8:15 it is said, But ye received the spirit of adoption, whereby we cry, Abba, Father. What in one passage the Holy Spirit is said to do, in the other is predicated (affirmed) of ourselves.
The idea then that it would not be possible or scriptural for the Holy Spirit to dwell in us must be abandoned.
The words We know not how to pray as we ought which serve to introduce the particular help given by the Spirit, strongly intimate an effort on the believer’s part.
The words cannot be uttered favor this view. The thought here is that the groanings cannot be expressed in words or distinct terms. Now this could not be predicated of the Holy Spirit. Why should He have trouble expressing Himself?
The idea that the groanings are the words of the Spirit’s language to the Father would surely put a strange meaning on the word groaning. Note please that the Spirit’s intercession is not to be accomplished by these groanings or by the means of these groanings; but rather with them.
There is an argument in the soul’s experience. What child of God has not been in the place of uncertainty when he was not sure of the Father’s will; in the place of a straightened soul when he could hardly find the heart to pray?
The conclusion to this position:
The Spirit helps our infirmities in prayer in the following manner: When we come before the throne of grace with a burden too heavy to bear alone, and at the same time we do not know how to express the desires of our hearts for the good we want to come out of the circumstances, it is then that all we can utter are the groanings here spoken of, the real deep wants of the human nature. It is then that the Holy Spirit intercedes by translating, so to speak, these inarticulate sighs into the true expression of the soul’s need. He that searches the hearts of men, i.e. God, sees this intelligible petition in the mind of the Spirit and receives this petition as the true request of the soul. Thus does the Holy Spirit make intercession for the saints.
**IV.
THE HOLY SPIRIT BEARS WITNESS WITH THE SPIRIT OF THE CHRISTIAN THAT HE IS CHILD OF GOD. **Romans 8:16.
It will help much if we consider the previous three verses in this connection. Note them: For if ye live after the flesh, ye must die; but if by the Spirit ye put to death the deeds of the body, ye shall live. For as many as are led by the Spirit of God, these are sons of God. For ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, Abba, Father. The Spirit Himself beareth witness with our spirit that we are children of God. Romans 8:13-16.
Consider carefully the following points: The text does not say that the Holy Spirit bears witness to our spirits, but rather with our spirits. This would suggest then that testimony is being borne to God and not to us. The Holy Spirit knows whether we are children of God or not, and He bears this witness to God, The Holy Spirit has told us what to do to become a child of God and also what to do to stay a child of God. The New Testament is His witness on these matters. The spirit of the Christian can now bear testimony or witness as to whether he has thus become and is now continuing as a child of God.
V.
BY THE HOLY SPIRIT THE CHRISTIAN IS TO PUT TO DEATH THE DEEDS OF THE BODY. Romans 8:13.
For if ye live after the flesh, ye must die; but if by the Spirit ye put to death the deeds of the body, ye shall live. How does the Holy Spirit enable the Christian to put to death the doings of the flesh? First of all let us say that there is some question as to whether the Holy Spirit is meant here or the human spirit. Lard says: The clause itself is without any veritable marks determining what is meant. But it does seem to be even as Lard also remarks, that what follows in Romans 8:14-16 would allow no such thought to the human spirit.
Considering then that this is indeed speaking of the Holy Spirit, how is this to be accomplished? First let me quote from two of the finest scholars I know: So then, brethren, because of the relation which we sustain to Christ, and because of the opposite effects of living fleshly and spiritual lives we, though free from the law, are under no obligation to be lawless, and to live after the flesh; for if ye so live ye must pay the penalty of such a course by dying; but if by the exercise of your will, and the aid of the Holy Spirit, ye put an end to the sinful practices of your fleshly nature, ye shall live. The testimony of Christian experience is that the aid of the Holy Spirit, though real and effectual, is not so obtrusive as to enable the one aided to take sensible notice of it. To all appearance and sensation the victory over the flesh is entirely the Christian’s own, and he recognizes the aid of the Spirit, not because his burdens are sensibly lightened, but because of the fact that in his efforts to do right he now succeeds where lately he failed. The success, moreover, though habitual, is not invariable for invariable victory over the temptation breeds self-consciousness and self-righteousness, and other sins perhaps more dangerous than the ordinary lusts of the flesh. (Philip Y. Pendleton. Standard Bible Commentary. Page 360.)
Still the will is to be your will, the effort your effort, and the result your deed. To you the whole is to seem to be your own unaided act. You will hence approve or blame yourself whenever you. succeed or fail, just as though wholly unassisted. Nevertheless the Holy Spirit will aid you. But this aid will be tendered back out of sight. It will not be pushed out so as to come under the eye of consciousness. You will hence never be able to take any sensible notice of it. You will be conscious of the effort, and you can know the result. But you are told merely that you are aided. Hence the fact that you are so is matter of belief, not of knowledge. (Moses E. Lard, Commentary on Romans, pages 263.)
To my way of thinking and studying this presents the case of the aid of the Spirit in a most wonderful manner.
VI.
THE CHRISTIAN IS TO BE LED BY THE SPIRIT TO WALK BY THE SPIRIT. Romans 8:14; Galatians 5:16; Galatians 5:18; Galatians 5:25.
VII.
THE HOLY SPIRIT IS TO PRODUCE HIS FRUIT IN OUR NATURES. Galatians 5:22.
VIII.
HE IS ACTIVE IN THE NEW BIRTH. John 3:5.
IX.
HE IS TO QUICKEN OUR MORTAL BODIES. Romans 8:11.
X.
HE IS TO FILL OUR LIVES. Ephesians 5:18; Acts 6:3; Acts 4:32; Acts 13:52.
XI.
TO STRENGTHEN OUR INWARD MAN. Ephesians 3:16.
XII.
TO SHED ABROAD THE LOVE OF GOD IN OUR HEART. Romans 5:5.
XIII.
HE CRIES ABBA, FATHER. Romans 8:15.
XIV.
WE ARE TO PRAY IN THE HOLY SPIRIT. Jude 1:20.
XV.
WE ARE NOT TO GRIEVE OR QUENCH THE HOLY SPIRIT. Ephesians 4:30.
Acts 20:1-2
IN MACEDONIA. Acts 20:1-2.
1
And after the uproar ceased, Paul having sent for the disciples and exhorted them, took leave of them, and departed to go into Macedonia.
2
And when he had gone through those parts, and had given them much exhortation, he came into Greece.
**Acts 20:1-2 **From the first verse of this 20th chapter it would seem that Paul decided that the riot would be the formal cause of his leaving the city of Ephesus. How long he stayed in the city after the riot we do not know but I am personally disposed to believe that he left very soon afterward. At any rate, after coming to Troas in such a depressed condition he continued on into Macedonia, hoping all the while that he would meet Titus on the way. And he did. You know from previous study that the cities of Macedonia were Philippi, Thessalonica and Berea.
As near as we can read chronologically from Paul’s epistles he met Titus at Philippi. Titus brought the wonderful news that the church in Corinth had received the epistle of Paul with a humble spirit and that most all who were in sin had repented. So it was that Paul wrote the second letter to Corinth from Philippi, and possibly sent it on head of himself by the hand of Titus. In this epistle he expresses his thoughts upon meeting Titus (2 Corinthians 7:5-10). To each of these churches he gave much exhortation. This was encouragement and instruction and must have taken several months. After a progressive visit from Philippi to Berea he left Macedonia and came into Greece, most specifically into the province of Achaia in Greece and the city of Corinth in Achaia.
What prompted Paul to leave Ephesus?
Which were the cities that Paul visited in Macedonia?
Did Paul meet Titus?
Why was Paul depressed?
Where did Paul meet Titus? What news did he bring?
From where was the book of II Corinthians written? What is its message?
To what churches did Paul give much exhortation?
Acts 20:3-5
AT CORINTH IN GREECE. Acts 20:3-5.
And when he had spent three months there, and a plot was laid against him by the Jews as he was about to set sail for Syria, he determined to return through Macedonia.
And there accompanied him as far as Asia, Sopater of Beroea, the son of Pyrrhus; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timothy; and of Asia, Tychicus and Trophimus.
But these had gone before, and were waiting for us at Troas.
**Acts 20:3-5 **Paul stayed here only three months but what momentous events occurred during these three months. Here is an outline of what I believe took place at this time:
His labors with the Corinthian church (of which we have no details).
He wrote the epistle of Romans. This is borne out in the epistle itself. (Cf. Romans 15:23-24; Romans 16:23)
So we would conclude that the letter to the Galatians was written from here also.
Learning of the plot for his life he changed his plans.
A collection was taken from here by Paul according to previous instructions (Cf. 1 Corinthians 16:1-2).
Just another word concerning the plot laid for his life. It would seem that he learned of this plot just as he was preparing to go down to the seaport of Cenchreae.
Those who would attack the apostle probably were not only interested in his life but also his money which he had collected in quite a sum from the churches of Galatia and Macedonia. But Paul had thought of this long before this occasion and hence had not the money on his person but had suggested that seven brethren accompany him on the journey to carry this bounty with him to Jerusalem. (Cf. 1 Corinthians 16:3) These seven men had been picked up (at least some of them) as Paul passed through Macedonia.
It would seem that upon learning of the plot for his life Paul did not venture down the road to Cenchreae but rather turned to take again the land route to Macedonia. The seven brethren, however, did sail away from Corinth and were waiting for Paul in Troas when he arrived. Some writers would have the seven men accompany Paul as far as Thessalonica and sail from there to Troas.
In what country is Corinth?
Did the seven men accompany Paul on his trip through Macedonia?
When did Paul learn of the plot for his life?
How did the Apostle protect himself from the robbers?
Without referring to the text give three events that occurred in Corinth.
Why go a day’s journey out of the way if Paul was in a hurry to arrive in Jerusalem?
Acts 20:6-13
AT PHILIPPI. Acts 20:6 a.
And we sailed away from Philippi after the days of unleavened bread,
Acts 20:6 a To arrive here Paul had to make a day’s journey off the main road. But the church and the leaders in this place were especially near to the heart of Paul. And then we conjecture that he went to secure Luke as his traveling companion and fellow worker. At any rate, Luke joined Paul here (Luke had been here since his mention in the second journey and they sailed away from the seaport of Neapolis after the days of unleavened bread.
These days of unleavened bread mark the time element in a very good way. Notice two things about it.
Almost a whole year had elapsed since he left Ephesus. (Cf. 1 Corinthians 16:8) Note that he had left Ephesus before Pentecost the previous year. You must know that the days of unleavened bread follow after the eating of the passover, and that the Passover and Pentecost are just fifty days apart. So now it is less than fifty days to Pentecost when Paul sails for Troas.
He only has some forty days to reach Jerusalem with his bounty by Pentecost. This he was determined to do.
There must have been unfavorable winds in the sailing, for it only took one day on a previous voyage; now the same trip took five days.
What is meant by the days of unleavened bread? What import here?
Tell of the sailing conditions from Philippi to Troas?
IN TROAS. Acts 20:6 b - Acts 20:13.
and came unto them to Troas in five days; where we tarried seven days.
And upon the first day of the week, when we were gathered together to break bread, Paul discoursed with them, intending to depart on the morrow; and prolonged his speech until midnight.
And there were many lights in the upper chamber where we were gathered together.
And there sat in the window a certain young man named Eutychus, borne down with deep sleep; and as Paul discoursed yet longer, being borne down by his sleep he fell down from the third story, and was taken up dead.
And Paul went down, and fell on him, and embracing him said, Make ye no ado; for his life is in him.
And when he was gone up, and had broken the bread, and eaten, and had talked with them a long while, even till break of day, so he departed.
And they brought the lad alive, and were not a little comforted.
But we, going before to the ship, set sail for Assos, there intending to take in Paul: for so had he appointed, intending himself to go by land.
Acts 20:6 b Paul was in Troas for seven days. Why spend such a length of time here when they were in a hurry to arrive in Jerusalem? No real authoritative answer can be given but it does seem that since they left immediately they waited there until the day came when they could worship with the saints. It could have been that they landed in Troas on Sunday.
b.
The worship on the first day of the week. Acts 20:7.
Acts 20:7 Be that as it may, when the Lord’s Day came they gathered together as a church and broke bread or had the Lord’s Supper. It would seem from the circumstances that the Jewish reckoning of time was used here and that after sundown on the Sabbath was the beginning of the first day of the week. It could have been that here at Troas as in Corinth a meal was eaten before or in conjunction with the Lord’s Supperas some call it the love feast. It was evidently customary to have a discourse at these gatherings and this time they had the priceless privilege of hearing the apostle Paul.
Why spend so much time in Troas?
How do you know a meal was eaten in conjunction with the Lord’s Supper?
Acts 20:8-13 The meeting was being held in a third story room and many torches had been set in the sockets around the walls of the room. The windows were naturally open for ventilation and seated on the window sill of one of the openings was a young man named Eutychus.
Someone suggested that this young man had worked all day and that the fatigue of his body overcame his interest in the message of the apostle and that when fully asleep he relaxed and toppled out of the open casement. Whatever was the cause of his sleep he did fall to his death on the street or ground outside the house. It would seem that Paul was the first to leave the house and hurry around to where the young man lay, Paul treated Eutychus like Elijah treated the widow’s son. He compassionately fell on his prostrate form and drew him close to him in his arms. There must have been a prayer ascending from Paul’s heart as he did this. Paul looked up to the anxious ones standing around him and said: Trouble not yourselves, for his life is in him. (K. J. V.) Now mark it carefully that Eutychus was taken up before Paul arrived and those that handled him and tenderly laid him out on the ground or whatever, took him to be dead; and without a doubt he was. Upon returning to the third story room the breaking of bread took place for which they had originally gathered. We might remark that the Lord’s Supper here called the breaking of bread was partaken of on Sunday regardless of what time of reckoning for time is used. If you count the time from sundown to sundown (Jewish) it was on Sunday. If from midnight to midnight (Roman) it was on Sunday. Then following the breaking of bread a meal was also takenit usually was so done in the early church. Paul took up his message following the meal where he had been interrupted and continued speaking even unto the break of day. Even Eutychus managed to participate in the last of Paul’s visit. The saints here were greatly strengthened by the preaching and their faith was increased by the restoration of this young man. Luke was present to hear this lengthy sermon but he only makes mention of the incident with Eutychus and then says that Paul plainly instructed him and the other seven brothers (brethren) to go ahead down to the ship and sail along the coast and pick him up at the town of Assos. Paul wanted to walk from Troas to Assos. Why walk? It was twenty miles or more and Paul had been up all night. He must have been fatigued in body and mind, but as some of you must know, solitude with God is the most restful experience one can find; if not for the body, at least for the spirit. As he walked these twenty miles, over none too easy a road, he had many things to settle alone with God.
Why have the windows open? Why sit in the window?
Why do you think Eutychus fell asleep?
What Old Testament comparison can be made in the raising of Eutychus from the dead?
What do you think about the idea that Paul was first to reach the young man?
Was Eutychus really dead?
How can you prove that the Lord’s Supper was on Sunday regardless of the time reckoning?
Why walk instead of going by ship?
Acts 20:14
AT ASSOS. Acts 20:14 a.
And when he met us at Assos, we took him in,
Acts 20:14 a The ship in which the voyage was made must have been a local merchant vessel that had a regular route of pick-up and delivery to these various parts. Assos was one of them, as Paul had no doubt previously learned, and when the ship arrived here he was already at the dock to board the ship and sail the rest of the way.
What type of vessel was it in which Paul sailed?
AT MITYLENE. Acts 20:14 b.
and came to Mitylene.
Acts 20:14 b This was the chief town on the island of Lesbos. It was on the east side of the island about ten miles from Asia Minor. Mitylene was originally built on a small island, and perhaps joined to Lesbos by a causeway which offered two excellent harbors, one on the North and the other on the South. (Ibid.) Here they anchored overnight as was customary.
What was Mitylene?
Acts 20:15
OVER AGAINST CHIOS. Acts 20:15 a.
And sailing from thence, we came the following day over against Chios;
Acts 20:15 a This is a large island and is separated from the mainland by a channel of varying widthat the narrowest place it is only five miles wide and is blocked by a series of small islands. Through this channel Paul’s ship sailed and anchored here in this protected channel over against Chios.
What is meant by the statement over against Chios?
AT SAMOS. Acts 20:15 b.
and the next day we touched at Samos; and the day after we came to Miletus.
Acts 20:15 b This is yet another large island with a narrow strait between it and the mainlandanother overnight stop.
Acts 20:16-38
IN MILETUS. Acts 20:16-38.
a.
Past Ephesus to Miletus. Acts 20:16-17.
For Paul had determined to sail past Ephesus, that he might not have to spend time in Asia; for he was hastening, if it were possible for him, to be at Jerusalem the day of Pentecost.
And from Miletus he sent to Ephesus, and called to him the elders of the church.
**Acts 20:16-17 **Before arriving in Miletus there are two points to be considered.
King James version states that they tarried at Trogyllium but the American Revised leaves this place outwhy so? The answer is found in the fact that the most ancient manuscripts omit this phrase; it exists in tradition of Asia Minor.
Paul sailed right past the port of Ephesus as he wished not to stop there. He knew that if he did he would be detained by his many friends and he did not wish to be so. He wanted to arrive in Jerusalem by Pentecost to allow a ready distribution of the bounty he had collected.
Upon arriving at Miletus and finding that there would be time to speak to the Ephesian elders while here, he forthwith sent a letter to them that they would hasten over the thirty miles that separated them and meet him here at Miletus.
Why does King James Version state that they tarried at Trogyllium?
Why not stop at Ephesus?
How far from Miletus to Ephesus?
b.
Paul’s past ministry, as exemplified at Ephesus. Acts 20:18-21; Acts 20:26.
And when they were come to him, he said unto them, Ye yourselves know, from the first day that I set foot in Asia, after what manner I was with you all the time,
serving the Lord with all lowliness of mind, and with tears, and with trials which befell me by the plots of the Jews;
how I shrank not from declaring unto you anything that was profitable, and teaching you publicly, and from house to house,
testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus Christ.
Here is a brief outline of his address:
(The New Century Bible by J. Vernon Bartlet.)
Paul’s past ministry, as exemplified at Ephesus. Acts 20:18-21 and Acts 20:26.
His attitude to his own future. Acts 20:22-24.
And also ultimate as touching his hearers. Acts 20:25.
Conditions at Ephesus in the near future. Acts 20:23-30.
The self-sacrificing spirit of this example. Acts 20:31-35.
Under (1) of this outline we give the fine paraphrase of these verses by Cunningham Geikie. (N.T. series, Vol. III, p. 367-369) 1. Paul’s past ministry, as exemplified at Ephesus. Acts 20:18-21 and Acts 20:26.
From memory give three of the points in Paul’s address to the Ephesian elders.
Acts 20:18. You personally know, from the first day I set foot in Asia, the life I lived among you always, through over three years, Acts 20:19. serving the Lord with all lowliness of mind, and with tears over backsliders, and with trials which befell me by the plots of the Jews: Acts 20:20. you know how I did not shrink from telling you anything that was for your good, and how I taught you both publicly, in your assembly, and privately, from house to house, Acts 20:21. testifying to Jews and Greeks alike, their need of repentance towards God, and faith towards our Lord Jesus Christ. Acts 20:26. Therefore, since my farewell demands my reckoning with myself as to the past, I boldly witness to you this day, that I am pure from the blood of all men.
What was the attitude of the apostle while laboring in Ephesus?
What was the theme that Paul preached to both Jews and Greeks in Ephesus?
How was Paul made free from the blood of all men?
And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there:
save that the Holy Spirit testifieth unto me in every city, saying that bonds and afflictions abide me.
But I hold not my life of any account as dear unto myself, so that I may accomplish my course, and the ministry which I received from the Lord Jesus, to testify the gospel of the grace of God.
His attitude to his own future. Acts 20:22-24.
Acts 20:22. And now, behold, I go (by an inner impulse I cannot resist) to Jerusalem, not knowing what specially will befall me there: Acts 20:23. beyond the fact that the Holy Ghost testifies to me in every city I visit, that bonds and afflictions await me in it, Acts 20:24. But I do not hold my life of any account, as dear to myself, so that I may finish the course assigned me by God; no clinging to life hindering me: and, with my course, the ministry which I received from the Lord Jesus, to testify the good news of the grace of God to man.
Why was Paul so determined to Jerusalem?
And now, behold, I know that ye all, among whom I went about preaching the kingdom, shall see my face no more.
Wherefore I testify unto you this day, that I am pure from the blood of all men.
And also ultimate as touching his hearers. Acts 20:25.
Acts 20:25. And now, behold, I know that ye all, among whom I went about preaching the kingdom, shall see my face no more.
For I shrank not from declaring unto you the whole counsel of God.
Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops, to feed the church of the Lord which he purchased with his own blood.
I know that after my departing grievous wolves shall enter in among you, not sparing the flock;
and from among your own selves shall men arise, speaking perverse things, to draw away the disciples after them.
Conditions at Ephesus in the near future. Acts 20:28-30.
Acts 20:28. As, therefore, I am thus guiltless in this matter, it is for you, who have taken my place, to take heed to yourselves, and to all the flock, in which the Holy Ghost has made you bishops, or overseers, to feed the church of God, which He purchased for His own, with His own blood. Acts 20:29. For I know that after my departing, last year, wolvespitiless evil-working teachersnow that I am no longer there to keep them off, will come in among you from without, not sparing the flock; Acts 20:30. and that, from among yourselves, men will rise, speaking perverted words, to draw away the disciples from the truth, to follow themselves.
What was the relationship of these men to the church of the Lord? Their work?
Wherefore watch ye, remembering that by the space of three years I ceased not to admonish every one night and day with tears.
And now I commend you to God, and to the word of his grace, which is able to build you up, and to give you the inheritance among all them that are sanctified.
I coveted no man’s silver, or gold, or apparel.
Ye yourselves know that these hands ministered unto my necessities, and to them that were with me.
In all things I gave you an example, that so laboring ye ought to help the weak, and to remember the words of the Lord Jesus, that he himself said, It is more blessed to give than to receive.
The self-sacrificing spirit of his example. Acts 20:31-35.
Acts 20:31. Therefore be watchful, remembering that for three whole years, I never ceased to admonish everyone, night and day with tears, to keep the faith. Acts 20:32. And now I commend you to God, and to the word of His gracethe truth I taught you, which must be the guide of your whole life, and is able to build you up, and to give you an inheritance you crave, in the kingdom of the Messiah, among all them who are sanctified. Acts 20:33. I coveted no man’s silver, or gold, or apparel, Acts 20:34. Indeed, ye yourselves know that these hands ministered to my necessities, and to those of them that were with me. Acts 20:35. In all things I have shown you by my example, that (laboring as I did, you ought to help the weak, and to remember the words of the Lord Jesus, how He Himself said, it is more blessed to give than to receive.
What characterized the admonishment of the apostle?
What was to be the source of their inheritance and the guide of their whole life?
c.
The tender farewell. Acts 20:36-38.
And when he had thus spoken, he kneeled down and prayed with them all.
And they all wept sore, and fell on Paul’s neck and kissed him,
sorrowing most of all for the word which he had spoken, that they should behold his face no more, And they brought him on his way unto the ship.
**Acts 20:36-38 **The feeling in the message just delivered led naturally to a prayer meeting. Paul had done all he could do for these brethren. He now commits them to God for His leading and working. The posture here assumed by Paul was to kneel. What does it mean? Simply that it is a good posture in prayernothing more,
There was a real love between Paul and the elders of Ephesus; there were tears and for many of them, genuine grief at the parting: most of all because of the foreboding words of Paul that they would see his face no more. He had told them of the promised bonds that awaited him in Jerusalem and then to say that he would never return broke their hearts. But the work of Christ must go on in spite of broken hearts, separation, grief or any other of the changing experiences of life. And so it was that the elders followed the apostle and the others right down to the water’s edge and bade them a very tender farewell.
How do we know that Paul made tents in Ephesus?
What saying of Jesus is given here by Paul that is not recorded in the gospels?
Why kneel in prayer?
What caused the greatest grief to the Ephesian elders?