Acts 28
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 28:1-10
MELITA. Acts 28:1-10.
And when we were escaped, then we knew that the island was called Melita.
And the barbarians showed us no common kindness: for they kindled a fire, and received us all, because of the present rain, and because of the cold.
But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out by reason of the heat, and fastened on his hand.
And when the barbarians saw the venomous creature hanging from his hand, they said one to another, No doubt this man is a murderer, whom, though he hath escaped from the sea, yet Justice hath not suffered to live.
Howbeit he shook off the creature into the fire, and took no harm.
But they expected that he would have swollen, or fallen down dead suddenly: but when they were long in expectation and beheld nothing amiss come to him, they changed their minds, and said that he was a god.
Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius; who received us, and entertained us three days courteously.
And it was so, that the father of Publius lay sick of fever and dysentery: unto whom Paul entered in, and prayed, and laying his hands on him healed him.
And when this was done, the rest also that had diseases in the island came, and were cured:
who also honored us with many honors; and when we sailed, they put on board such things as we needed.
**Acts 28:1-6 **The natives of the island were doubtless as intent upon seeing what was in the sea before their island as those on board were in seeing what lay before them.
The first passenger had hardly come out of the water until the natives began to gather sticks and brush for a fire. It was cold and these strangers were wet. Thus in a short time a great bonfire, was blazing and the thankful survivors were standing around it trying to warm themselves. Paul again shows his humility and helpful spirit. Up into the wooded area went the apostle to gather an armful of furzeroots and laid them on the fire, but even as he did so he knew that he had gathered more than roots in that armload. Because of the heat, the snake that had hidden there came out. Paul evidently was yet in the position of putting the fuel on the fire when the viper slithered out and immediately struck at him and fastened itself to his hand. The creature so firmly fastened itself that it hung from Paul’s hand. All could see it. The Maltese were seen whispering among themselves. Luke learned that they were saying of Paul Surely this man was a murderer (possibly having learned that there were prisoners among the strangers), that even though he has escaped the sea yet justice is giving him his just deserts. But the snake did not hang on Paul’s hand long for it was shaken off into the fire. Then were the barbarians the more intent upon watching this stranger, but he neither fell over dead nor did they see him swell up at all. Then in a few moments they repeated in reverse what had happened to the apostle at Lystra. They called him a god!
What was the first act of kindness on the part of the natives?
What caused the snake to come out of the roots?
How were the Maltese like and unlike those of Lystra?
Acts 28:7-10 Following the episode on the beach they were taken to the governor of the island whose name was Publius. He was a wealthy land owner and was very kindly disposed toward these unexpected visitors. For three days they were treated royally by Publius. The unusual escape of Paul from the bite of the serpent was probably noised about but the islanders were to have even more proof of the power and presence of God with this man.
They had not been any time with the governor until they were told of the severe sickness of his fathervery probably he was confined to his bed in his son’s house. He was suffering from dysentery in the aggravated form. Paul doubtless saw an opportunity to repay some of the kindness shown them and at the same time an opportunity to give testimony for his Saviour. Going into the room where the sick man lay, Paul placed his hands upon him and prayed; he was healed. This exciting and wonderful incident was soon told in every part of the island. In no time at all Paul had a business of healing on his hands. Those with all types of diseases came to be curedand were they? Ah, yes! Like in the days of the Saviour (and so unlike today) there were no disappointments. These persons were not without a deep sense of gratitude. Paul, Luke, Aristarchus and others were honored with many honors. And when they sailed, the natives put on board the ship as many things in foodstuffs and other gifts as they thought they could use.
How did Paul repay the natives for their kindness and at the same time open a door for the gospel?
How are the cures of Paul and Jesus unlike those of today?
PUTEOLI
A famous watering place of the Romans, located in a sheltered part of the Bay of Naples. Its Greek name was Dicaearchia. It was the most accessible harbor near to Rome. So Paul was brought to this port with other prisoners (Acts 28:13). Vespasian conferred great privileges upon the city. Cicero had a villa here, and Hadrian a tomb. Portions of its famous baths remain to this day, and a part of the pier at which St. Paul must have landed on his way to Rome. The present name is Pozzuoli. (Unger’s Bible Dictionary, P. 904, 905.)
Acts 28:11-12
AT SYRACUSE. Acts 28:11-12.
And after three months we set sail in a ship of Alexandria which had wintered in the island, whose sign was The Twin Brothers.
And touching at Syracuse, we tarried there three days.
**Acts 28:11 **It was a ship from Alexandria, Egypt, upon which Paul started the journey and it was a ship from Alexandria upon which he was to finish the journey; but of course it was another vessel, one that had fared better than her companion during the winter period. This three month period was from the middle of November to the middle of February. According to Greek mythology, Jupiter or Zeus had two sons by one of the goddesses named Leda. These sons were supposed to have been translated into the sky and as the shining stars had a good influence on the ocean and hence were the patron gods of the sailors. The names of these two sons were Castor and Pollux. The ship upon which Paul and the others embarked was named after these gods.
What was the significance of the name of the ship upon which they sailed to Rome?
**Acts 28:12 **It was eighty-six miles to Syracuse. This port was made up of five cities. The walls were 22 miles in circumference and the city rivaled Carthage in wealth, according to Strabo. Cicero calls it -glorious Syracuse, greatest of Greek cities, and fairest of all cities.-’ It was a colony of Corinth and for years almost mistress of the world. (Dallmann, Paul pp. 251-252.)
Here they stayed for three days. There is no record that Paul preached here at this time, but later a strong work was established.
What type of city was Syracuse?
Acts 28:13-14
AT RHEGIUM. Acts 28:13 a.
And from thence we made a circuit, and arrived at Rhegium:
IN PUTEOLI. Acts 28:13 b, Acts 28:14.
and after one day a south wind sprang up, and on the second day we came to Puteoli;
where we found brethren, and were entreated to tarry with them seven days: and so we came to Rome.
Acts 28:13 b, Acts 28:14 Puteoli was eight miles northwest of Naples and the greatest port of Italy, especially for wheat from Egypt, the grainary of Rome, 140 miles away. Here stood a large pier of twenty-five arches, of which thirteen ruined ones remain. At this pier the vessels discharged their passengers and cargo. Curious crowds commonly came to see the sight. (ibid, p. 263)
In the crowd that came to the pier were some followers of the Way. How glad was Paul to see these brethren and how happy they were to see him. He was prevailed upon by them to stay seven days. During this time they doubtless had preaching and fellowship.
How far to Rome from Puteoli? How long did they stay in Puteoli?
Acts 28:15
**THE MARKET OF APPIUS AND THE THREE TAVERNS. **Acts 28:15.
And from thence the brethren, when they heard of us, came to meet us as far as The Market of Appius and The Three Taverns; whom when Paul saw, he thanked God, and took courage.
Acts 28:15 In order to get some idea of the territory the apostle is covering at this time, we quote from Dallmann respecting the trip from Puteoli to The Market of Appius and the Three Taverns.
On the eighth day after landing, Paul left Puteoli for Rome, one hundred and seventy miles away. On the Via Consularis he passed the temple of Serapis. Going between the two mountains beyond the city, he crosses the famous and fertile fields of Campania. After a march of nineteen miles he spends the night at Capua, famous for its mighty ancient amphitheatre and its statue of Venus. He leaves on the Via Appia, built by the Censor Appius Claudius in 312 B.C. during the Samnite War. In 280 the blind man by a great speech had hindered a peace with Pyrrhus. He was also Rome’s first author and composed a collection of wise sayings. Eight hundred years later this -queen of Roads-’, as Statius calls it, was still in such perfect state as to astonish Procopius, secretary of General Belisarius. Procopius writes: To traverse the Appian Way is a five days-’ journey for a good walker. It leads from Rome to Capua. Its breadth is such that two chariots may meet upon it and pass each other without interruption, and its magnificence surpasses that of all other roads. Procopius goes on to tell us Appius had the material brought from a great distance -so as to have all the stones hard and of the nature of millstones.-’ Then he had the stones smoothed and polished and cut in corresponding angles so as to bite together in jointures without the intervention of copper or any other material to bind them, and in this manner they were so firmly united that, on looking at them, we would say they had not been put together by art, but had grown so upon the spot. Milestones were all along the way. Every forty feet was a seat. About every twenty miles was a mansion or poststation where horses, mules, and vehicles were kept for travelers and government dispatches. (ibid, p. 264-265). Paul landed at Appii Forum where Appius Claudius founded a market for the country people when he built the Queen of Roads, of which the great Caesar himself had once been a curator. Suetonius says: Claudius Drusus erected a statue of himself wearing a crown at Appii Forum. A hundred years before, Horace was here with Virgil and Maecenas.. to reconcile Augustus and Mark Anthony. He found the water was utterly bad. The place was full of boatmen and extortionate tavern-keepers. Four buildings, one a miserable inn, is all that remains of Foro Appio. The forty-third milestone is still there. Here Paul was met by Christians who had come from Rome to greet him. Three Taverns is ten miles beyond the Market of Appius. At Antium on the sea, where Nero was born, Cicero had a Villa and on his way to Mormiae he stopped at Three Taverns. While the horses were being changed he tasted the wine and wrote a letter to Atticus on the festival of Ceres, April 12, 58 B.C. Here more Christians from Rome came to greet the apostle. When Paul saw these, he thanked God and took courage. (ibid, p. 267-268) Evidently there were groups of Christians in both places. Paul must have entered this great city with apprehension and wonder as to how he would be received among the Jewish Christians and as to how his trial would turn out. So when these persons showed their love by coming more than forty miles to greet him, he did indeed thank God and was encouraged.
When was the road of Appia built?
How many days walk from Capau to Rome?
Give three interesting facts about this road.
What was the method of travel from Puteoli to Appii Forum?
How far had the Christians traveled to see Paul?
Acts 28:16-31
AT ROME. Acts 28:16-31.
And when we entered into Rome, Paul was suffered to abide by himself with the soldier that guarded him.
And it came to pass, that after three days he called together those that were the chief of the Jews: and when they were come together, he said unto them, I, brethren, though I had done nothing against the people, or the customs of our fathers, yet was delivered prisoner from Jerusalem into the hands of the Romans:
who, when they had examined me, desired to set me at liberty, because there was no cause of death in me.
But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had aught whereof to accuse my nation.
For this cause therefore did I entreat you to see and to speak with me: for because of the hope of Israel I am bound with this chain.
And they said unto him, We neither received letters from Judaea concerning thee, nor did any of the brethren come hither and report or speak any harm of thee.
But we desire to hear of thee what thou thinkest: for as concerning this sect, it is known to us that everywhere it is spoken against.
And when they had appointed him a day, they came to him into his lodging in great number; to whom he expounded the matter, testifying the kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning till evening.
And some believed the things which were spoken, and some disbelieved.
And when they agreed not among themselves, they departed after that Paul had spoken one word, Well spake the Holy Spirit through Isaiah the prophet unto your fathers,
saying,
Go thou unto this people, and say, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive:
For this people’s heart is waxed gross,
And their ears are dull of hearing, And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, And I should heal them.
Be it known therefore unto you, that this salvation of God is sent unto the Gentiles: they will also hear.
Acts 28:29
And when he had said these words, the Jews departed, having much disputing among themselves.
And he abode two whole years in his own hired dwelling, and received all that went in unto him,
preaching the kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, none forbidding him.
Acts 28:16 I must also see Rome. And now Paul was to have the fulfillment of this desire but how unlike the manner in which he had anticipated viewing the capitol city. There is much that could be written respecting the scenes that greeted the apostle as he walked those forty-three miles. We could write of the tombs and statues that lined the way but others have told of those things. Let us try to hold to the text as near as possible.
Paul was given much freedom here. He had his own rented house or apartmentall that reminded him that he was a prisoner was the chain and the soldier. What a train of long wearisome events had happened since he said, I appeal to Caesar. What a trying and tiresome journey it had been. But after only three days the tireless ambassador in bonds sent word that he wanted to meet with those who were the leaders among the Jews of Rome. Paul was especially interested in getting the true facts before these men. He wanted them to know that he was here as a prisoner, not because he had done anything against the Jewish leaders or the nation of Israel. Paul places the responsibility of his imprisonment upon the Jews. He further proves that he had done nothing against the Roman government for he states that upon examination no fault was found in him. Indeed, left up to them he would be at liberty; but the Jews intervened and made necessary an appeal to Caesar; thus did Paul account for his appearance in Rome as a prisoner. But one more final, pungent wordI sent for you that I might see you and tell you that for the hope of Israel (the Messiah) I am bound with this chain.
How does Paul show his tireless effort in serving Christ?
Whom does Paul blame for his imprisonment?
What was the reason Paul assigned for his imprisonment?
**Acts 28:17-22 **Whether or nor these elders and rulers of the synagogues in Rome were telling the truth or not I do not know, but they said that they had neither received written nor spoken word about the apostle, but that they had heard of this new sect to which Paul had just alluded and they would like very much to hear more about it first hand. These men were prejudiced to begin with for they only heard evil concerning this new sect. But we should be glad that they were even willing to give it a hearing. So a day and time was set and they came out in great numbers to hear from this strange prisoner.
Why should we suspect the Jews in Rome of not telling the truth?
**Acts 28:23-31 **Then followed a most touching scene. From morning until evening the bond-servant of Jesus Christ expounded, testified, opened, alleged, besought and proved that this Jesus was the Christ and that He did have a kingdom and subjects. Paul proved from both the law and the prophets that this was so. What was the result? Not peace but a sword.
The division which has resulted ever since when the truth of God has encountered, side by side, earnest conviction with worldly indifference, honest investigation with bigoted prejudice, trustful faith with the pride of scepticism. A stormy session followed as they disagreed among themselves. Then they departed, but not before Paul gave them one final inspired warning. Paul said, The words of Isaiah the prophet are surely fulfilled in you. As in Antioch of Pisidia he said in conclusion Lo we turn to the Gentiles. Here in Rome he modified the form just a bit. This salvation of God is sent unto the Gentiles. They will also hear. And now for two whole years he is to abide here at Rome. Luke tells us that all were permitted to see him and that he preached concerning the kingdom of God; that he also taught concerning the Lord Jesus Christ with all boldness. We might also add that certain epistles were written at this time. How many and which ones are determined by your conception as to what happened to Paul when he appeared before Caesar. After the two years was he released? Did he indeed go to Spain and then return to Rome for a second trial? We do not know. Here is the order of the writing of the epistles as I have thought of them:
What was touching about the scene in Paul’s lodging?
Did any in Rome accept the gospel?
What time and place was similar to this in Rome?
What is The Kingdom of God of which Paul preached?
What are the two theories of Paul’s trial and imprisonment?
**THE EPISTLES OF PAUL
The Epistle
The Date
The Journey
The Place
Where Written**
I Thess.
52 A.D.
Second
Corinth
II Thess.
53 A.D.
Second
Corinth
I Cor.
57 A.D.
Third
Ephesus
II Cor.
57 A.D.
Third
Macedonia at Philippi
Gal.
57 A.D.
Third
Corinth
Romans 58 A.D.
Third
Corinth
Phil.
62 A.D.
Journey to Rome
Enroute to Rome
**The Epistle
The Date The
Journey
Where Written**
Col.
62 A.D.
Journey to Rome
At Rome
Eph.
62 A.D.
Journey to Rome
Rome
Eph.
62 A.D.
Journey to Rome
Rome
I Tim.
67 A.D.
After Release
Ephesus
Titus 67 A.D.
After a visit to Crete
Ephesus
II Tim.
68 A.D.
To Tim. who was in Ephesus
Rome
Hebrews 68 A.D.
Some Bible scholars think that someone beside Paul wrote the epistle to the Hebrews
Rome
Thus after six years of happy effort I have finished the notes on the book of Acts. They are far from perfect. Of this I am more conscious than anyone else. But if they contribute in some way to make this marvelous book of Acts more actual to you, I shall be well repaid.
Yours in the Kingdom of God San Jose, California January, 1953
Don De Welt
Revised, February, 1958