#journeythroughacts

Looking at Historical Events through a Spiritual Lens

What I find fascinating about Acts 18 is an often overlooked detail.  In verse 2, we find out that Paul connects with a Jew named Aquila, a native of Pontus, recently from Italy with his wife Priscilla.  Now, all of this isn’t overly interesting.  It’s just simply recording who these people were and how they connected with Paul.  But to me, the golden phrase is this: “…because Claudius had commanded all the Jews to leave Rome.”

So, who are the players?

Claudius: Roman Emperor from 41 to 54 who during his time seeks to establish a more Roman focus on religion (thus expelling the Jews)

Aquila and Priscilla: as we found out, he is from Pontus, which is modern day Turkey and apparently had spent some time in Italy before moving to Corinth; obviously the move was precipitated by the edict from Claudius, but perhaps going to Corinth had something to do with their profession as tent makers

I don’t really need to mention Paul, because, well, he’s Paul.  It would be good to mention that Paul, in chapter 18, leaves Athens and finds himself in Corinth, once again persuading the Jews and Greeks.  Interestingly, later in the chapter he takes A and P with him when he sets sail for Syria.  

Ok, so what’s the big deal.  Well, it’s this fascinating fact that A and P end up in Corinth, where they meet Paul and then go with him and then later they are used mightily by God to explain the “way of God” more accurately to a bold witness named Apollos.  Think of these chess pieces on the table being moved around in a way that none of us could even dream up.  And what we’re getting at here is looking at these dots being connected in a sovereign way by God who is having all of this happen.  And ironically, part of the puzzle that God uses is an evil Roman Emperor named Claudius who expels the Jews from Rome.  What appears to be a tragic and sad move ends up being a massive boost for the gospel work in Corinth and in Ephesus!  

My main point is this.  I know it’s easy to get worked up when something bad happens.  Like Jews getting kicked out of Rome.  Or war in Syria.  Fires in Sacramento.  Floods in Africa.  Evil dictators.  Horrible decisions.  I’m not saying that any of these things are good in and of themselves.  But what I’m saying is that God uses these things and orchestrates them for the advancement fo the gospel.  Why do I know this?  Because here in Acts 18 we have a great example of how God sovereignly brings A and P out of Rome where they help Paul in Corinth and then at the end of the chapter are helping Apollos.  If you have time, check out a map and draw a line from Pontus (where A is from) to Rome, Italy (where they were living) and then to Corinth, Greece (where they met Paul) and then over to Ephesus (where they end up with Paul at the end of the chapter).  It gives you a pretty amazing perspective about how God sovereignly moves people around to accomplish His purposes.  

“Now while Paul was waiting for them at Athens, his spirit was provoked within him as he saw that the city was full of idols”

I’ve always loved this chapter, but after visiting Athens and standing on Mars Hill where Paul addressed the people of Athens, I love it even more.  It was exhilarating to think of Paul, walking in the city and assessing the spiritual pulse of that place.  This is what leads him to reason with the Jews and devout persons in the synagogue, but also with the people in the marketplace.  

There is so much to be said here in Acts 17, but I want to focus on this idea that “his spirit was provoked within him.”  I’d like to suggest that this wasn’t merely a mental provocation, but a deeply spiritual one that led Paul to intentionally engage the city in a way that we desperately need to copy.  

So after a lot of persecution in Acts 16 and the first part of 17, Paul is sent to Athens and sends word that Silas and Timothy are to be sent to join him as quickly as possible.  This, by the way, is one of the few times you’ll find Paul alone.  He’s usually with a team and in this case, he was sent ahead and in Acts 17:16, Paul is waiting for them at Athens.  But for Paul, waiting is not an idle business.  He’s active.  He’s looking.  He’s observing.  This leads him to reason in two very distinct places; the sacred space and the marketplace.  

I don't want to get into Paul’s mini-sermon, but I will say that it was brilliant.  Paul, recognizing his audience, doesn’t start with the Messiah like he does with a Jewish audience, but rather starts with God as creator.  It’s quite brilliant, actually.  And truth be told, more and more we’re encountering these types of people nowadays.  People with no history or context for Jesus.  So Paul goes, “no problem” and he backs up and starts from the beginning.  But look, by the time he’s wrapping up the talk, he’s back pointing at Jesus in verse 31.  So yeah, a little more context to walk people through the big picture, but he ends up right where he needs to be.  And frankly, Europeans being Europeans, nothing much has changed since Acts 17.  At the end of the speech, some mock, others are vaguely interested and some believed and joined him.  

Anyway, I digress.  The point of this was this, in our cities, I strongly believe we need to consider two points from Acts 17:

1. We need to have spiritual eyes to see our city for what it is: In Paul’s time certainly there were a lot of idols.  As you look down from Mars Hill towards the former marketplace, there is a straightaway that had idols lining the street.  I mean, every couple of meters there is a statue of yet another god.  And so sure, it was easy for Paul to point out these idols.  But the point isn’t that there were physical idols, it was that Paul’s spirit was provoked within him when he saw that the city was full of idols.  I really think we need to recapture this.  This idea that as we walk around our city we are provoked at the amount of idolatry that is going on.  Sure, there are amazing monuments and beautiful buildings.  But believe me, there is idolatry happening on every corner.  People are offering themselves to drugs and alcohol.  People are giving themselves over to work or to pleasure.  People are addicted to success or maintaining a certain appearance.  To television. To Facebook. To sports or a particular club. The list just goes on and on.  Idolatry is worshipping the creation instead of the creator and so just fill in the blank with whatever pops up.  Whatever takes our devotion away from God and eats up our time, energy and affections.  We desperately need to be provoked by this and not to be complacent or worse, to get used to it and not think it’s a big deal.

2. Having spiritual eyes for our city should move us to REASON with people about the hope that is within us: I love that Paul’s waiting and observing was not inactive, but led him to reason with both the Jews and those in the marketplace.  He was compelled to act.  To talk.  To discuss.  Paul wasn’t content to sit back and pray for the “poor lost people of Athens,” but took it upon himself to make sure Jesus was going to be known.  I love this!  Having spiritual eyes should compel us to have a conversation.  And I love what God does.  He takes Paul’s concern and his conversations and gives him an opportunity to share with a wider audience.  And you know what, one of the most amazing things, despite being a mixed bag of results after Paul’s speech, is that we have two names recorded, Dionysius and Damaris (among others) that believed in Jesus and joined the followers.  Pretty incredible if you ask me!  Paul’s faithfulness to reason with people and present Jesus led to people coming to faith.  

“About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them.”

This is one of my favorite stories in Acts.  And it’s not just because I got to be the jailer in the 4th grade play that depicted this scene.  Well, maybe it is.  It was a very dramatic reenactment, I might add.  My friend was Paul.  I was the jailer.  After the earthquake I drew my sword to kill myself and my buddy screamed, “Don’t hurt yourself, we’re all here.”  End scene.  It was just fantastic. Everybody clapped.  I envisioned a life in the theatre.  

But really, this is a fascinating story.  Paul and Silas go to Philippi, a Roman colony after being prevented by the Spirit of Jesus to enter Asia and during a dream is called to set out for Macedonia.  And here we have the first missionary work in the continent of Europe.  And subsequently, the first converts and the first church.  And in the middle of these amazing events, we have this story about Paul and Silas in jail.  

I want to focus on something very important here.  It’s just mind boggling to think about this.  Paul and Silas share the gospel with a God-fearer named Lydia and she believes in Jesus and is baptized....along with her entire household.  Paul and Silas then get thrown into prison because they cast out a demon from this slave girl, bringing on the wrath of the men who would make money off of her fortune-telling.  So here we have Paul and Silas, arrested, stripped of their clothes, beaten severely with rods and sentenced to jail.  Sometimes we don't grasp the depth of this and we coast over these parts because stopping makes it all too real.  But imagine with me, what Paul and Silas are feeling as they are sitting in the jail cell.  They are tired.  Crushed. Bodies broken and bruised.  Cuts.  Scrapes.  Blood.  Naked.  I’m sure their heads felt like they were going to explode.  They were put in the inner prison (i.e. most secure place of the prison) and their feet were secured in stocks.  I mean, it was an absolute worst case scenario.  God, why?  God, why would you allow this to happen?  We just saw Lydia and her entire family come to Christ.  But now we’re in prison.  We’ve been unjustly beaten.  We’re bleeding.  We’re hurting.  How is this part of your plan, God?

Maybe Paul asked those questions, maybe he didn’t.  But what we do know, what’s recorded in Scripture, is this insane fact: they were praying and singing hymns to God.  Ok, seriously?  What?  Yep, you read it right, they were praying and singing hymns to God.  

And we know the rest of the story.  There was a violent earthquake, the foundations of the jail were shaken, the doors flung open and the chains came off.  The jailer, sure that all of his prisoners had escaped, drew his sword and was about to end his life (most certainly because if a prisoner escaped, the jailer was responsible and would have been killed in the escapees place).  And Paul calls out these sweet words, “Don’t harm yourself, because we’re all here!”  And we have the dramatic conversion of the jailer and his household.

Do you want to know how I react?  I’ve never been beat for my faith.  I’ve never bled for my faith.  I’ve never been imprisoned wrongly for my faith.  I’ve never been beaten with rods or severely flogged.  But at the slightest offense from someone, I’m mortally wounded.  I’m offended.  And my reaction certainly isn’t to pray or sing hymns.  So why is that?  Why can Paul and Silas be beaten within an inch of life and be SO STINKIN’ CONTENT that what comes out is praise and worship.  And that when something doesn’t go exactly right in my life I complain and murmur and allow resentment and thoughts of revenge to boil and bubble in my head.  Wow.  Jesus.  I need your help.  I want praise and worship to come from my lips, regardless of what circumstance I’m in.  I want to see life’s circumstances as an opportunity for You to be praised, to see you working sovereignly even in situations that seem out of control.  Just like Paul and Silas, I want to see even the worst of situations in the light of Jesus’ redemptive work here on earth.  He makes all things new.  Including broken bones and bloody noses.  And imprisonment and beatings and everything in between.  So my prayer today is for two groups of people.  Those who live and work in a fairly peaceful situation and those who are persecuted for righteousness.  My prayer for those in peaceful circumstances is that we’ll not trade our comfort for compromise.  That even if we’re not being beat or thrown into jail, we will boldly worship God in every circumstance in the life that God has given to us.  And my prayer for those who are persecuted is that they will have the boldness and confidence of Paul and Silas, that even in the worst of situations, praise and worship would be their heart song.

“After Paul and Barnabas had engaged them in serious argument and debate, Paul and Barnabas and some others were appointed to go up to the apostles and the elders in Jerusalem about this issue.”

Chapter 15 gets intense!  All of a sudden, there is major conflict, this time stemming not from outside persecution, but from internal teaching.  There were some men who had come up from Judea and began to teach a new doctrine about salvation.  Essentially, they were saying, “If you want to be saved, then you have to follow our custom” and specifically, to be circumcised.  Now, why is this such a big deal?

It would be helpful at this point to read a little wider to see why Paul and Barnabas engage these guys with “serious argument and debate.”  If you have a minute, flip over to Galatians and read Paul’s incredible treatise on justification through faith and specifically, an argument against the need to add anything to Christ’s work on the cross.  Certainly, we can all agree that adding this requirement in order to be saved is unnecessary, but why the severity of Paul’s response?  I think we could learn a thing or two from Paul here, in my opinion.  

First things first, this is not a light matter.  When something is added to salvation, it’s worth fighting against.  It’s worth a serious argument and debate.  It’s worth a trip down south to go to the apostles and elders “about this issue.”  I kind of wish we were this serious about adding something to salvation today.  It seems like this is so common today, that we add a little here and a little there in order to make Christ’s sacrifice a little more like our cultural norms or we add something to make it more palpable to our likings--and in doing so we make Jesus’ sacrifice into our image instead of being conformed to His.  And the worst thing is that we don’t really fight it, we don’t really make a big deal about it  We allow it to creep in slowly and change how we see things.

But here is Paul and Barnabas, ready to fight tooth and nail against anything that would be added to Christ’s atoning work.  And Paul in Galatians makes this stunning and incredible argument, that by adding something to salvation we are in fact submitting to slavery once again.  “For freedom, Christ set us free” Paul exclaims and then exhorts, “Stand firm then and don’t submit again to a yoke of slavery.”  Wow.  Do you see where Paul is going with this?  Christ’s sacrifice on the cross was sufficient for your freedom.  Complete.  It does not need anything else.  It stands alone.  It is without blemish.  It is complete and utter freedom.  You can’t add anything to it and you can’t make it better.  

My second point was going to be about the atonement itself, but I’m not wanting to wade into that debate right now.  My conviction is that a poor understanding of the atonement of Christ leads us to embrace these types of errors, like adding something or skewing our understanding of freedom.  I will put it out there that I embrace, without hesitation, what the Reformers articulated, that the atonement is best summed up in the penal substitutionary atonement theory.  It’s fallen on hard times lately and I’m not entirely insensitive to the criticism, especially as it relates to a lazy or poor interpretation of said theory.  Many have argued that penal substitutionary theory is just divine child abuse, but that’s just a lazy way to throw rocks without really grappling with the issue.  But, my point here, related to Acts 15, is to argue that embracing other theories of the atonement might be a slippery slope to making mistakes about Christ’s sacrifice on the cross.  I’m not saying anyone has to embrace what I believe about penal substitution, but I do believe that this theory gives us the most accurate representation of the atonement that leaves no room for adding or subtracting something from Christ’s work.  Anyway, I digress.  I’ll leave that for another day.

“But the people of the city were divided.”

The gospel brings division.  Early on, as soon as the gospel message begins to be preached, there is great division.  In Acts 14, it says that some sided with the Jews and some sided with the apostles.  And worse, verse 2 says that the “unbelieving Jews stirred up the Gentiles and poisoned their minds against the brothers.” And so this is where I want to camp out today, to look at division caused by the gospel.

Often times, I think we’re scared by the word “division.”  Personally, I’m wired to desire unity and so a word like division seems to be dangerous.  However, I’m learning to embrace division in its proper context.  Division as a result of the preaching of the gospel is fine.  Division as a result of personality diference or methodology or whatever else is toxic. 

The main reason I’m okay with the division that comes from the preaching of the gospel is mainly because Jesus promised that this would happen.  In his discourse to the disciples in John 15, Jesus promises that there will be division between the world and the true followers.  Jesus uses the word “hate” to describe this division, a strong and powerful way to illustrate this reality.  The amazing thing, however, is when Jesus gets done talking about how the world will hate his followers, he follows it up with verse 26, “But when the Helper comes.....”  Although the gospel will cause division, the Spirit is there to draw us into truth.  

The main reason that I say that division that is outside of the preaching of the gospel is toxic is two-fold.  First, because Paul spends an extraordinary amount of time teaching about unity in the church.  Second, because I’ve seen firsthand the destructive nature of division within teams, marriages, relationships and the church.  If division is caused because there is a firm stance on God’s Word, then so be it.  And whatever consequence that comes as a result of that stance is fine with me.  In Acts 14, it’s heavy persecution.  In many parts of the world, it continues to be heavy persecution.  Recently I had a discussion with a colleague about some women who had came to faith.  The result?  Division and heavy persecution from one of the husbands.  I won’t go into details because I want to protect the people and their story, but it happened in a country that we typically think “oh, that type of stuff doesn’t happen here.”  

So what does Acts 14 teach us about division?  

1. Division comes when the Gospel is preached 2. Sometimes there are heavy consequences when division happens 3. Jesus promised that this was just part of being a disciple 4. The believers are united despite the persecution (Paul is beat, stoned and left for dead, but continues to preach the word in great boldness and unity)

Luke 10:11: “When you enter any town, and they don’t welcome you, go out into its streets and say, ‘We are wiping off even the dust of your town that clings to our feet as a witness against you.  Know this for certain: The kingdom of God has come near.’”

Acts 13: 51: “But Paul and Barnabas shook the dust off their feet against them and went to Iconium.”

In this last section, I just want to make mention about one thing.  The phrase “shake the dust off your feet” is often times misused and taken out of context.  I would say nowadays it’s used in reference to someone who didn’t listen to a gospel presentation or outright rejected the message.  And okay, perhaps we can say that’s a decent application of what Jesus was saying in Luke 10.  But, I do want to point out the connection of Jesus’ words in Luke 10 and an actual incident in Acts 13.  And point out some very important observations.

First, in Acts 13, the reason for the “shaking” was persecution, not simply a disinterested person.  The Jews incited the crowds against Paul and Barnabas and in a riot-like environment they expelled them from their district.  The persecution was intense and personal.  It was directed against Paul and Barnabas with the hopes of extinguishing the growing faith of these new believers.  It was a futile effort as we read in verse 49 that the “word of the Lord spread through the whole region.”  Although the advance of the gospel couldn’t be stopped, the Jews know that getting Paul and Barnabas out of their city will help them curb the enthusiasm.  So, my main point here is that Jesus’ words are being applied here in Acts in the midst of persecution.  Not in a casual way. Not simply because someone rejected the gospel.  Certainly, it was a rejection of the gospel, but it brought about intense persecution as well.  

Second, it was done in the context of leaving a witness.  I think this is fascinating here.  Many Gentiles believes and from what we read in Acts 14, eventually elders are appointed in each of these towns and the church begins to grow.  So, it wasn’t like Paul and Barnabas just got angry with the people and decided to leave because no one was listening.  They left because of the intense persecution, probably knowing that it was better for the new believers not to stay in that place and continue to draw fire against them (yes, I’m speculating, the Bible doesn’t necessarily say that, just to be clear).

Why is any of this important?  Frankly, because I think we too quickly try to apply Luke 10 when someone rejects the gospel or is unfriendly to us.  And my point, my overall argument is that the threshold for applying Luke 10 today is much higher than unfriendliness of disinterest.  We can’t go around saying “oh, just shake the dust off your feet” when there is a general malaise or disinterest in the gospel.  Certainly, it makes us sad or it grieves us when people don’t respond to the gospel.  But, my conviction is that this isn’t a casual way to determine if we should move on to a different relationship or even a different town.  It’s a hard thing.  I think there has been a movement to apply everything from Luke 10 to the modern missionary movement, but I think we need to be careful.  Questions need to be asked.  For instance, did Jesus intend for these instructions in 10 (The sending out of the 72) to be applied to us today?  Does it carry the same weight as Luke 9:23 or Matthew 28:18-20?  If so, why don’t we leave our wallet at home?  Or shoes?  Or backpack?  

I think you can make an argument that Paul the apostle brings forward at least one element of the Luke 10 instructions.  He seems like use the “shaking off the dust” forward to the situation he’s in, primarily as justification to leave one town and go to the next.  I’m also okay with using verse 2 from Luke 10 as it seems completely acceptable to pray to the Lord of the harvest to send out workers into the harvest.  I’m even ok, generally, with the idea that there are God prepared people of peace in the places we are working.  I’ve experienced that firsthand. So are there elements of Luke 10 that we bring forward?  Certainly.  However, I’m saying that when we bring them forward, to be careful with how we decide to apply them.  I think Acts 13 is a great example of careful application in the midst of a very dangerous situation.  It seems to be that God’s plan for Paul and Barnabas was that they continue to press on and even that, curiously, was a testimony to the Jew’s hardheadedness and cold hearts towards the gospel message.  

"When the Gentiles heard this, they rejoiced and honored the word of the Lord, and al who had been appointed to eternal life believed.”

Most of chapter 13 is Paul’s sermon in Antioch of Pisidia.  Paul starts in the OT and works his way towards Christ, declaring that in Jesus there is forgiveness of sins.  In Christ, says Paul, there is justification for everyone who believes, something that no one could do on their own through the law of Moses.  And the result was mixed.  Many were interested and wanted to hear more.  The Jews are filled with jealousy and stir up trouble.  Which leads us to a massive shift in missiology here in Acts 13.  The focus is now not exclusively only for the Jews, but has expanded to the Gentiles (non-Jews).  And here’s what’s really fascinating.  Paul quotes Isaiah 49:6 which says, “I have made you a light for the Gentiles to bring salvation to the end of the earth.”  

This new movement is an old movement.  It’s been in the works since time began.  It’s a part of God’s expanding plan of salvation for mankind.  It now becomes the main focus for the rest of Acts as the gospel gets pushed out further and further.  Now, Paul will continue to wrestle with the his fellow Jews, both being persecuted by them and being burdened for them.  Paul so desperately wants the Jews to understand Jesus as Messiah and to turn in repentance and belief.  But many hardened their hearts towards the message and became persecutors of the Way.  However, this new push will now be a decisive moment in the church, even to the point where in chapter 15 the apostles and elders and the whole church decide how to handle this (more on that later).  

The point is this.  God’s plan for salvation, from the beginning of creation, was to provide salvation to all of mankind through Jesus.  So, a mental picture if you will.  Imagine, God creating the world and everything in it.  Then, every so carefully, the plan narrows along the years and finally culminates in ONE person, Jesus and his death and resurrection.  Then, in that instant, the plan once again begins to expand out, like ripples after a rock is thrown in a pond.  But, don’t mistake this.  Although salvation is now expanding to all tribes, tongues and nations, the focal point is Jesus.  Exclusively through Jesus.  Time and time again the apostles will preach that there is salvation only in Jesus the Christ.  

Over the years, the exclusivity of Jesus has fallen on hard times.  Of course that doesn’t mean that the doctrine of salvation changed, but rather than human hearts continue to show a hardness and callousness to the belief that Jesus is the only way.  Most nowadays will say that each religion end up in the same place.  Or, there are many paths to the same thing.  In the end, we’ll all end up together.  This is literally a lie that originates from the pit of hell.  There is only one way and Jesus says in John 10 that he’s the gate, the only way in.  In fact, this is exactly what he says,

“I am the gate. If anyone enters by me, he will be saved and will come in and go out and find pasture. A thief comes only to steal and kill and destroy.  I have come to that they may have life and have it in abundance.”

“As they were worshipping the Lord and fasting, the Holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have called them.’ Then, after they had fasted, prayed, and laid hands on them, they sent them off.”

Ok, so chapter 13 is really important.  In fact, so much is going on here that I couldn’t just pick one verse.  More than likely, I’ll need at least 3 entries to cover this chapter.  And that’s just scratching the surface!

The verse I picked is all about missionary selection and sending.  Here, in an intentional and God-driven way, Saul and Barnabas are sent out on the very first missionary journey.  This is a massive shift as the church embraces mission, not merely because of persecution, but from Spirit directed purpose.  So, several important things just in these first verses:

1. The church was functioning before God called the missionaries out: I think this is hugely important here.  Nobody was waiting around for the next assignment.  They quickly got to work, being the church!  The first verse talks about prophets and teachers; meaning that the church was doing what the church does!   2. God is the One who initiates the missionary call: Often times we place a huge importance on the individual call.  But, as it was in Acts 13, and should still be today, God is the initiator of missions.  It was the Holy Spirit who told the church to set apart Barnabas and Saul for the work.  Notice that the Spirit tells them to set them apart for the “work to which I have called them.”  God initiates, we respond. 3. God’s call happens in the context of worship (and fasting): The church is worshipping and fasting and being sensitive to the Spirit and that’s why they hear the Spirit’s direction.  Now, isn’t this fascinating.  It doesn’t say that only Paul heard the call.  Or just Barnabas.  They (the church) were worshipping the Lord and fasting when the Holy Spirit spoke to all of them.  Wow! 4. God’s call is confirmed by the church: Notice what happens after the Holy Spirit speaks!  The church fasted some more, they prayed some more and then they laid hands on them and sent them out.  This is massive!  The church isn’t doubting the Spirit’s word, but they confirm the Spirit’s direction by fasting (focusing their worship on God by denying bodily appetite), by praying (communicating directly with God and listening to His voice) and then responding in obedience to the Spirit’s direction (by laying hands on them and sending them out).   A few thoughts on this for us today:

1. God calls us those who are faithfully serving in the church 2. God calls missionaries out in the context of the local church 3. God is the great initiator of the missionary call, not us.  If my missionary calling is all about me, then perhaps I wasn’t called.  But if it’s about God initiating and me responding in obedience, then it seems to me like it follows the right pattern (I could go on and on about biblical calling and prove this) 4. God’s call is specific and directed by the Spirit  5. The Church’s responsibility is two fold in the missionary call: first, these men were faithfully serving the church (so there is a screening process) and second, the church is responsible for sending (commissioning and physically sending)