Acts 21
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 21:1-2
AT COS. Acts 21:1 a.
And when it came to pass that we were parted from them and had set sail, we came with a straight course unto Cos,
Acts 21:1 a It would seem that a favorable wind was blowing and that the trip to Cos was made rather rapidlyit was a distance of some forty nautical miles; the direction is due south. An island of twenty-three miles in length separated from the mainland by a narrow channel, Here the ship cast anchor probably near the large city of Hippocrates, In the morning they were ready to sail down the channel of Cos.
What were the sailing conditions to Cos? How do you know?
AT RHODES. Acts 21:1 b.
and the next day unto Rhodes,
Acts 21:1 b This was another celebrated island in Paul’s day, an overnight stop for Paul’s ship.
AT PATARA. Acts 21:1 c, Acts 21:2.
and from thence unto Patara:
and having found a ship crossing over unto Phoenicia, we went aboard, and set sail.
Acts 21:1 c, Acts 21:2 The vessel boarded at Philippi now had either completed its voyage or was proceeding further up the coast of Asia Minor. But how was Paul now to arrive in Jerusalem by Pentecost? Providence intervenes and the words of Luke seem to suggest that they were pleasantly surprised to find a ship here at Patara sailing for Phoenicia. (Maybe even on the same day they found it). They immediately put out into the open sea and proceeded on the last leg of their trip.
Acts 21:3-6
IN THE SIGHT OF CYPRUS ON THE LEFT. Acts 21:3 a.
And when we had come in sight of Cyprus, leaving it on the left hand,
Acts 21:3 a The writer has found words of Conybeare and Howson so expressive on this point that we reproduce them here:
The distance between these two points is three hundred and forty geographical miles; (between Patara and Tyre) and if we bear in mind that the northwesterly winds in April often blow like monsoons in the Levant, and that the rig of ancient sailing vessels was peculiarly favorable to a quick run before the wind, we come at once to the conclusion that the voyage might easily be accomplished in forty-eight hours. Everything in Luke’s account gives a strong impression that the weather was in the highest degree favorable; and there is one picturesque phrase employed by the narrator which sets vividly before us some of the phenomena of a rapid voyage. That which is said in the English version concerning the discovering of Cyprus and leaving it on the left hand is the original for a nautical expression implying that the land appeared to rise quickly as they sailed past it to the southward. It would be in the course of the second day (probably in the evening that the high blue eastern land appeared. The highest mountain of Cyprus is a rounded summit, and there would be snow upon it at that season of the year. After the second night the first land in sight would be the high range of Lebanon in Syria (Acts 21:3), and they would easily arrive at Tyre before the evening. (Life and Epistles of the Apostle Paul, pages 532-533).
How did providence intervene at Patara?
How could the 340 miles between Patara and Tyre be covered in only 48 hours?
What picturesque phrase sets forth the nautical note in this trip from Patara to Tyre?
AT TYRE. Acts 21:3 b - Acts 21:6.
we sailed unto Syria, and landed at Tyre; for there the ship was to unlade her burden.
And having found the disciples, we tarried there seven days: and these said to Paul through the Spirit, that he should not set foot in Jerusalem.
And when it came to pass that we had accomplished the days, we departed and went on our journey; and they all, with wives and children, brought us on our way till we were out of the city: and kneeling down on the beach, we prayed, and bade each other farewell;
and we went on board the ship, but they returned home again.
Acts 21:3 b - Acts 21:4 While the ship was tarrying here, unloading her cargo Paul found the followers of the Way in the town and met with them for seven days; this must have included a Lord’s Day. He probably carried on a one week revival here as he had in the same length of time at Troas.
There were prophets among the saints in Tyre, and these through the revelation of the Holy Spirit besought Paul not to go to Jerusalem. No word is given by Luke of Paul’s response to this divine suggestion, but Paul’s actions speak louder than his unrecorded words. When the days of the ship’s stop were fulfilled they pressed on, even as Someone Else, steadfastly toward Jerusalem.
How long a stop at Tyre and what did Paul do?
What warning was given at Tyre? Paul’s response?
Acts 21:5-6 But not without the tenderest of partings, the disciples of Tyre followed the servants of God out of the city, down to the beach. It would seem that following the final gathering with Paul and the brethren that the whole congregation, women, children, and men all walked with the preachers down to see them off.
What a touching scene of farewell ensued. What words of trust and love were exchanged. And then I can read into the closing words of Luke a certain loneliness that he must have felt. but they returned home again.
How can we see a touch of loneliness in the words but they returned home again?
Acts 21:7
IN PTOLEMAIS. Acts 21:7.
And when we had finished the voyage from Tyre, we arrived at Ptolemais; and we saluted the brethren, and abode with them one day.
**Acts 21:7 **Although there is much that could be written concerning the history of this town we will not here write of it. There was an opportunity at this place to speak to the brethren but the purpose of arriving in Jerusalem for the feast hurried them on through this town. They paused only to greet the saints in a one day gathering.
Acts 21:8-14
CAESAREA. Acts 21:8-14.
And on the morrow we departed, and came unto Caesarea: and entering into the house of Philip the evangelist, who was one of the seven, we abode with him.
Now this man had four virgin daughters, who prophesied.
And as we tarried there some days, there came down from Judaea a certain prophet, named Agabus.
And coming to us, and taking Paul’s girdle, he bound his own feet and hands, and said, Thus saith the Holy Spirit, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles.
And when we heard these things, both we and they of that place besought him not to go up to Jerusalem.
Then Paul answered, What do ye, weeping and breaking my heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.
And when he would not be persuaded, we ceased, saying, The will of the Lord be done.
Acts 21:8-9 It was some thirty or forty miles from Ptolemais to Caesarea. One day’s journey would see them within the city gates.
Here we meet an old friend, Philip the evangelist, who was one of the seven. How long it has been and what a multitude of experiences have taken place since we were with him on that road that goeth down from Jerusalem to Gaza. But we did read that Philip was found at Azotus and passing through he preached the gospel to all the cities till he came to Caesarea. (Acts 8:40)
And here he is in this same city, still the evangelist of Christ. It must have been eight or ten or even more years since he made his home here. The reason for his stay could possibly be found in the family of four virgin daughters who prophesied. These young ladies must have been but small girls when he first came to this wicked town. Philip must have had quite a house to accommodate this whole evangelistic party. However much Paul and his company were anxious to go to Jerusalem, they could not leave Philip without visiting and even helping out in the work of the Lord in this place.
What old friend do we meet in Caesarea? How long had he been there?
How did Philip’s daughters become prophetesses?
**Acts 21:10-14 **Speaking of old friends in the narrative of the book of Acts, who is this one who comes as a prophet from Jerusalem? Can this be the same man that came once before from the Holy City? Remember the visit of one Agabus to Antioch of Syria? He there reported that a famine was coming over the whole world. The circumstances seem to be somewhat similar for the disciples in Judea are again in want. Whether this is right or wrong we do know that Agabus has a dramatic method of delivering his divine message.
Picking up a girdle that is lying nearby he binds it around his feet, then taking it off he attempts to tie up his own hands. Upon so doing he makes his divine prediction in these words: Thus saith the Holy Spirit: So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him unto the hands of the Gentiles. His actions remind us of the prophets of the Old Testament days. Upon this announcement a great concern took hold of the hearts of Luke and Aristarchus as well as the other brethren. They had all learned to love Paul very dearly and to hear of his being bound pained them greatly. The only recourse was to stop Paul from going to Jerusalem. This was a divine warning to deter him from this purpose, so thought the brethren in Philip’s house. They besought him with the strongest words and emphasized them with the tears that streamed down their faces. These words were not without effect on the apostle, but he did not so interpret them. Paul felt and knew that God wanted him in Jerusalem and to Jerusalem he would go. This word of Agabus and the other warnings were but to better prepare him for the experience. And so it was that the apostle expressed in emphatic words his determination. The love and sympathy of his friends touched him, but he had a higher call that he must answer. What do ye, weeping and breaking my heart? For I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. To these words there was only one right response: The will of the Lord be done.
Tell where and when you heard of Agabus before.
Who foretold that Paul was going to be bound in Jerusalem?
What was the interpretation placed upon the words of Agabus by Luke and Aristarchus?
How did the brethren attempt to hinder Paul from going to Jerusalem? Did it affect Paul? In what way?
Acts 21:15-16
IN JERUSALEM. Acts 21:15-16.
And after these days we took up our baggage and went up to Jerusalem.
And there went with us also certain of the disciples from Caesarea, bringing with them one Mnason of Cyprus, an early disciple, with whom we should lodge.
Acts 21:15-16 The baggage was again packed and the short journey was made to the busy city. Some of the saints of Caesarea went along and secured permission from one, Mnason, who had a house in Jerusalem, with whom the party could lodge while celebrating the feast of Pentecost. The city was particularly crowded at this time and a place to stay would be a welcome provision.
Let us not forget that Paul had with him the bounty taken up among the Gentile churches and that this money was to be distributed as soon as possible. So ends the third and last missionary journey or evangelistic tour. The distance traveled was approximately 3,400 miles.
How was the housing problem of Jerusalem solved for Paul and his company?
How far did Paul travel on the third journey?
This visit to Jerusalem was like what other visit? In what way?
Acts 21:17-26
THE VOYAGE TO ROME
AT JERUSALEM. Acts 21:17, Acts 23:30
a.
Paul’s salutation and the advice of the elders. Acts 21:17-26.
And when we were come to Jerusalem, the brethren received us gladly.
And the day following Paul went in with us unto James; and all the elders were present.
And when he had saluted them, he rehearsed one by one the things which God had wrought among the Gentiles through his ministry.
And they, when they heard it, glorified God; and they said unto him, Thou seest, brother, how many thousands there are among the Jews of them that have believed; and they are all zealous for the law:
and they have been informed concerning thee, that thou teachest all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children, neither to walk after the customs.
What is it therefore? they will certainly hear that thou art come.
Do therefore this that we say to thee: We have four men that have a vow on them;
these take, and purify thyself with them, and be at charges for them, that they may shave their heads: and all shall know that there is no truth in the things where-of they have been informed concerning thee; but that thou thyself also walkest orderly, keeping the law.
But as touching the Gentiles that have believed, we wrote, giving judgment that they should keep themselves from things sacrificed to idols, and from blood, and from what is strangled, and from fornication.
Then Paul took the men, and the next day purifying himself with them went into the temple, declaring the fulfilment of the days of purification, until the offering was offered for every one of them.
**Acts 21:17-19 **Paul was received this time somewhat in the same way that he and Barnabas had been when, years before, they had brought the problem of the circumcision of Gentiles to the apostles in Jerusalem. On the day of their arrival they were given a warm welcome. The preparations for staying in the home of Mnason were made and the night was spent in rest. On the day following an important matter must needs be taken care of. Luke was present at this meeting and hence we have the pronoun we and us used in discussing the incident.
There was a real interest in the things that God had wrought through the ministry of the apostle Paul. It must have taken no little time to tell one by one the victories for the gospel in the many places where Paul had preached. But James and the elders listened attentively to these words, and when he had finished they gave praise and glory to the proper onethey glorified God.
Acts 21:20-21 But even before Paul had told of the first gospel triumph these men had something that was clamoring within them for utterance. The coming of Paul to Jerusalem was a matter of no small import. He had a reputation; his actions and words were followed carefully by thousands of Jews. The criticism of this one was ever present and entered the city of Jerusalem long before he did. Indeed, the Jews who hated his gospel of freedom had been constantly at the job of dinning it into the heads of all who would listen to them that this Paul was the worst of heretics. To this evident fact the elders and James now make mention. Word that Paul was in Jerusalem would soon be common knowledge and the hatred of these Jews would make it impossible for him to do anything for Christ, unless something could be done and that right away.
What was the response of James and the brethren over the victories of the gospel told by Paul?
Acts 21:22-23 It would do no good to say before all that Paul did not forsake Moses, for it was well known that he did preach among the Gentiles that they need not circumcise their children and that the customs had no claim on them. What then could be done? It was not for the sake of the Gentiles that the advice of the elders was given, for they had a letter written as to their standing before God it was for the Jews.
What is this that is asked of PaulFour men that have a vow? Be at charges for them? This surely was the keeping of the customs of the law. These four men were probably Christian Jews who were fulfilling the ceremonies that were connected with the law of the Nazarite. J. W. McGarvey seems to feel that these men had contaminated themselves through contact with a dead body before their vow was fulfilled and that they were now purifying themselves in the temple.
How did the coming of Paul to Jerusalem pose a problem for the leaders of the church?
Why not solve the problem by simply stating that Paul DID NOT forsake Moses?
Were Christian Jews concerned in this matter, or non-Christian?
Why were these four men purifying themselves?
**Acts 21:24-26 **To be at charges for them had to do with purchasing the animals that they must sacrifice and of entering the temple to tell the priest that the days of their purification were fulfilled. This they could not do for they were unclean. Paul could further identify himself with these men by his cleansing himself of uncleanness. He was counted unclean on the general basis of the law as given in Leviticus 15:1-3. He could be purified in one day.
Now I ask you, was this an act of compromise on the part of Paul? The writer especially likes the words of J*.*W. McGarvey on this point. He says: I think it must be admitted that subsequent to the writing of the epistle to the Ephesians, and more especially that to the Hebrews, he could not consistently have done this; for in those epistles it is clearly taught, that in the death of Christ God has broken down and abolished -the law of commandments contained in ordinances-’ which he styles -the middle wall of partition-’ (Ephesians 2:13-15); that the Aaronic priesthood had been abolished (Hebrews 7:8); and that the sacrifice of Christ had completely superseded that of dumb animals (Hebrews 9:19). But in Paul’s earlier epistles, though some things had been written which, carried to their logical consequences, involved all this, these points had not yet been clearly revealed to his mind, and much less to the minds of the other disciples; for it pleased God to make Paul the chief instrument for the revelation of this part of His will. His mind, and those of all the brethren, were as yet in much the same condition on this question that those of the early disciples had been in before the conversion of Cornelius in reference to the salvation of the Gentiles. If Peter, by the revelation made to him in connection with Cornelius, was made to understand better his own words uttered on Pentecost (Acts 2:39), it should cause no surprise that Paul in his early writings uttered sentiments the full import of which he did not comprehend until later revelations made them plain. That it was so is but another illustration of the fact that the Holy Spirit guided the apostles into all the truth, not at one bound, but step by step. In the wisdom of God the epistle to the Hebrews, the special value of which lies in its clear revelations on the distinction between the sacrifices and priesthood under Moses and those under Christ, was written but a few years previous to the destruction of the Jewish temple, and the compulsory abrogation of all the sacrifices of the law; and that thus any Jewish Christian, whose natural reverence for ancestral and divinely appointed customs may have prevented him from seeing the truth on this subject, might have his eyes opened in spite of himself. (ibid. pp. 208, 209).
What is meant by the phrase be at charges for them?
JOPPA BY THE SEA.
We have already discussed Joppa in an earlier picture. Let us pause here to look carefully at this drawing. Here is a port to which Jonah went when he took the ship to Tarshish. We have all come to the port of birth and boarded the ship of life to sail out into the sea of time toward the port of eternity or the judgment. The ship in which Jonah found himself was a place of escape from Goda place to hide from God. To many people the ship of life has become a place to hide from Goda means of escaping God. But there is a storm ahead and we are going to need our God in a very real manner. On the shore of Joppa’s port is a fishing boat. This might suggest to us that all of life is a fishing trip. Jesus made this comparison. In the sea of life we will indeed catch something, but what will it be? Will it not depend on the type of net you use? and upon the diligence you exercise in the task and upon the providence of God? Tell me, my soul, what is thy purpose as you sail upon the sea of life?
Paul probably thought that surely all would now be well, for in a day or two the seven days for the purification of these men would be accomplished and he would have the testimony of his help to give to all who were concerned in this affair. But the Holy Spirit had testified to him in every city that bonds and afflictions awaited him at Jerusalem, and he was very shortly to experience the fulfillment of the Spirit’s words.
How explain that Paul was not compromising in what he did?
How would the purification in the temple help Paul’s position with the Jews?
Acts 21:27-40
b.
Jews from Asia cause Paul’s arrest. Acts 21:27-40.
And when the seven days were almost completed, the Jews from Asia, when they saw him in the temple, stirred up all the multitude and laid hands on him,
crying out, Men of Israel, help: This is the man that teacheth all men everywhere against the people, and the law, and this place; and moreover he brought Greeks also into the temple, and hath defiled this holy place.
For they had before seen with him in the city Trophimus the Ephesian, whom they supposed that Paul had brought into the temple.
And all the city was moved, and the people ran together; and they laid hold on Paul, and dragged him out of the temple: and straightway the doors were shut.
And as they were seeking to kill him, tidings came up to the chief captain of the band, that all Jerusalem was in confusion.
And forthwith he took soldiers and centurions, and ran down upon them: and they, when they saw the chief captain and the soldiers, left off beating Paul.
Then the chief captain came near, and laid hold on him, and commanded him to be bound with two chains; and inquired who he was, and what he had done.
And some shouted one thing, some another, among the crowd: and when he could not know the certainty for the uproar, he commanded him to be brought into the castle.
And when he came upon the stairs, so it was that he was borne of the soldiers for the violence of the crowd;
for the multitude of the people followed after, crying out, Away with him.
And as Paul was about to be brought into the castle, he saith unto the chief captain, May I say something unto thee? And he said, Dost thou know Greek?
Art thou not then the Egyptian, who before these days stirred up to sedition and led out into the wilderness the four thousand men of the Assassins?
But Paul said, I am a Jew, of Tarsus in Cilicia, a citizen of no mean city: and I beseech thee, give me leave to speak unto the people.
And when he had given him leave, Paul, standing on the stairs, beckoned with the hand unto the people; and when there was made a great silence, he spake unto them in the Hebrew language, saying,
Acts 21:27-28 Imagine the surprise that must have appeared in the eyes of certain Jews from Asia when they saw in the streets of Jerusalem the familiar, but despised figure of Saul of Tarsus. These were some of the very Jews who had opposed him in Ephesus. When they first saw him he was walking with a certain Greek named Trophimus. This fact only served to heighten their hatred of him and his liberal ways.
Then, one day, while these same Jews were worshiping in the temple, whom did they there behold but this despised heretic. In a moment they were crying out in hatred against him. And what were the words of their cry? Men of Israel help. This is the man that teacheth all men everywhere against the people (the Jews) and the law and this place. And then to give a real charge that could result in his death they cried out what they knew was not so: And moreover he brought Greeks also into the temple, and hath defiled this holy place.
Why were the Jews from Asia filled with even more hatred than usual when they saw Saul in Jerusalem?
**Acts 21:29-32 **This was a trumped-up charge based wholly on hatred. They had only seen him with one Greek and that not in the temple, but in the streets, and they supposed he had brought him into the temple.
But they were not content with words only. Even as they cried they took hold of the apostle, while yet he was in the very act of worship. He was pulled and hauled across the temple floor toward the door of the Holy Enclosure; out into the Gentile quarter; and straightway the temple guards shut the doors to shut out this heretic. The spirit of the mob had taken hold of these Jews and they forthwith proceeded to beat Paul to death. This was done just outside the Gate Beautiful. The Roman authorities who ever kept a watchful eye out for the ever increasing Jewish tumults soon spied the crowd and heard the cries. Word went up to the tribune in the tower of Antonia as to what was taking place; indeed, he was told that: All Jerusalem was in confusion.-’-’ When these unarmed Jews saw the Roman soldiers bearing down upon them they had good reason to leave off beating Paul. But a short time before five to ten thousand of them had been trampled to death close to this very spot; so says Josephus. The tribune soon had officially laid hands on Paul and bound him to two of his soldiers with handcuffs. Paul was now the prisoner of the Roman government. The bonds and afflictions had indeed come.
What was the lie told by the Jews?
Where was Paul as he was being beaten by the Jews?
What was told to the tribune that brought such immediate action?
**Acts 21:33-40 **Turning to those close by, Claudius Lysias asked Who is he? Some shouted one thing and some shouted another and all of them shouted something. Amid this uproar no sense could be had so in disgust at these noisy, unreasonable Jews, Claudius Lysias commanded: Take him to the castle. But Paul was not to be led away alone for the crowd followed him shouting what they shouted at another prisoner of Rome: Away with Him. Coming to the steps of the castle, the crowd pressed so closely upon Paul that he had no room to proceed, but proceed he must, so the soldiers hoisted Paul upon their shoulders and in this manner he was carried up the stairs to the tower. But the apostle paid not the slightest heed to all this tumult for his mind and heart were filled with another matter. Even as he was set down on his feet again he burst out with this question to the chief captain: May I say something to thee?
It wasn-’t what Paul said but the language that he used that gave the tribune a start. Lysias thought he knew the one he had arrested, but when he heard the Greek tongue he realized he was wrong. The man he thought Paul to be was an Egyptian, and no common prisoner either, but rather that notorious outlaw who drew away four thousand men of the assassins after him. These (p. 192) assassins seemed to be an underground organization bent on the overthrow of the Roman government; so it was especially desirous that such be captured. Who then is this man about whom such a tumult is made? The tribune asked if Paul was not the one he thought him to be. Paul gave answer to this in the pointed concise words: I am a Jew, of Tarsus in Cilicia, a citizen of no mean city. The emphasis placed upon the city was to impress the tribune with his position in the Roman world. To his citizenship not only of Tarsus but of the Roman empire he was soon to allude. Perhaps to answer better the question of just who Paul was he was given permission to speak to the mob. But the purpose was thwarted, for if Paul used Greek to attract the attention of the Roman army officer, he was to use Hebrews to draw the attention of those of his own race. Stepping forward, as best he could with the bonds upon him, he made the familiar gesture to his audience for attention. He secured it and a great stillness fell over the mob gathered before him. The great consuming love of the apostle for his kindred according to the flesh is here manifested. He loved them that they might be saved.
What was the first act of Lysias upon rescuing Paul?
What was in the mind of Paul as he was being carried on the shoulders of the soldiers?
Why was the tribune surprised when he heard Paul speak Greek?
Who were the Assassins?
Why mention the city from which Paul was?
How was the purpose of the captain thwarted by Paul?
To what purpose did Paul love his kinsman?