April 30, 2014 Acts Chapter 26

The Book of Acts Chapter 26

Originally posted Friday, June 6, 2008

General Comment: Paul has been defending his steadfast adherence to his own Jewish practices since his last trip to Jerusalem (21:17). We read a hint of what was to follow when Luke reports the suspicions voiced by a number of Jewish Christians. What they had heard, and some believed, was that Paul had forsaken his allegiance to the teachings of Moses and the Law and had encouraged other Jews to do the same. It was, of course, nonsense, the disinformation of Hellenistic Jews of the Diaspora. That Paul's message to the Gentiles, including those attached to Synagogues, did not emphasize the requirements of that Law with respect to circumcision and much of the strictures of the Levitical Holiness Code was certainly true. But as for his own piety and that of Jews converting to Christianity it was not. He was and would continue to be a practicing Jew, and proud of it. This was the central feature of his defense against which hearing after hearing could not successfully impugn.

The Jewish Sanhedrin had not provided any acceptable proof of Paul's apostasy even with their attempts to use and manipulate Roman officials. In what may be a classic demonstration of religious irony, this very Council, strict disciples of the Law and the guardian's of righteous justice, could reach only one remedy: to kill the man they could not convict.

After being heard by two Roman Procurators who found no violation of their law there still was no conclusion. In order to secure justice for himself, Paul refused to stand again before the Council which had forsaken any notion of justice. He had appealed to Caesar. But there would be one more hearing, arranged more for the sake of Festus' need for documenting the reason for his transfer of Paul to Rome. This time Paul would stand before a King, the last of the line of Herods.

Acts Chapter 26:1-23 Paul's Defense before Agrippa

Paul was more correct than he knew when he addressed Agrippa as one who knew "all the customs and controversies of the Jews." Agrippa would watch the disintegration of Palestine into a battlefield between Jewish zealots and Roman Legions. In the year 70 CE he would stand along side the Roman General Titus, son of the Emperor Titus Flavius Vespasian, as the walls of Jerusalem were breached, the magnificent Temple profaned and burnt to the ground. He knew the "controversies of the Jews very well.

Paul's defense is consistent. Everybody who is being honest knows his history as a pious Jew, even as a conservative, zealous Pharisee and could testify accordingly. The only reason he is standing accused is because of his hope in the resurrection, a hope promised to Patriarchs, Prophets and all Israel. As a repudiation of the contrary claims of the priestly Sadducees, Paul rhetorically asks why anyone would think it incredible that God could raise the dead.

He freely admitted he persecuted those who believed in Jesus. He hunted them, imprisoned them, "cast his pebble" approving their condemnation to death. He tried every tactic to get them to reject their belief, even to such lengths that he would chase them wherever they tried to escape. His hate was all consuming. It was not a hate born of the early Christian belief in resurrection. Nor was it their claim that Jesus was the Messiah. As a Pharisee Paul believed in both and that God would fulfill the promise to Israel for both, but not now and not in a carpenter from Nazareth. Paul's rage centered on the Messianic movement's demand for repentance and baptism in Jesus' name and its rejection of the Pharisaic oral tradition. He took this to be blasphemy against Moses, the Law and the God who gave the Law, the very charge that had been made against him (21:27-28). It is a sad thing to watch how destructive a person can be when motivated by hate. It is a wonderful thing to see how constructive a person can be when motivated by acceptance, kindness, compassion and justice.

All of this would change on the Damascus road.  In the flash of a moment's visionary inspiration, all would become clear to him. He had been "kicking against the goads," resisting the pointed stick urgings of the Spirit (1). He was resisting what John Wesley called prevenient Grace, the subtle nudging of God's invitation to a new life and a new direction. Through his spiritual eyes he saw what his fellow Jews, former Christian enemies, had seen and believed. As sometimes happens to the most rabid haters, he would become the most zealous of advocates. He knew his life would now be spent in preaching the very message he had hated, not just to Israel but to the unclean Gentiles as well. The message would be simple: put aside the past and accept the new; turn to the God who forgets that past and gives the new; see through new eyes; hear through new ears; take your place among the faithful.

He was not negligent in his obedience to his vision. Hearing the same words of mission as did the Eleven, he proclaimed what he envisioned, in Damascus, Jerusalem, the countryside of Judea and then to the Gentiles. For this he was seized. For this he faced death. Now for this and with God's abiding help, he stood and testified to all who would listen: the Messiah must suffer and be raised and "announce light" to Jew and Gentile alike.

Acts Chapter 26:24-32" Paul Tries to Convert Agrippa

A good evangelist never passes up the opportunity to inject a little invitation to consider the Gospel. Festus thinks Paul is crazy. All of this talk of resurrections, Messiahs and roadway visions is a mark of insanity. Does Paul wish to impose this Jewish mythology on Rome? Does he want to "turn the world upside down?" It is more than his Roman rationality can take. But Paul seeks an ally in Agrippa. He surely knows all of these things. He challenged him. Surely Agrippa believes in the prophets and if so he would believe in Paul's message about Jesus. Does Paul want him to become a Christian? Yes, him and everyone who heard him.

The hearing was over. All the evangelizing aside and whether he was insane or not, there was no charge to be brought. Paul has done nothing deserving death or even imprisonment. The last word is Agrippa's to Festus. If Paul had not appealed to Caesar he could have been set free. Of course, Paul was already "free" but he had a trip to make. Rome awaited him. It was where he believed God was sending him by way of this necessary road.

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Notes:

(1) Goads are pointed sticks used to herd cattle

April 29, 2014 Acts Chapter 25

The Book of Acts Chapter 25

Originally posted Thursday, June 5, 2008

Acts Chapter 25:1-12 Paul Appeals to Caesar

Porcius Festus arrived in Caesarea in 59/60 CE as the successor of Antonius Felix (1).  He had the misfortune of inheriting the beginnings of widespread unrest in Palestine, much of which was the result of his oppressive predecessor, Felix. The unrest would ultimately lead to the Jewish war against Rome in 66 CE, an event Festus would not live to see. He died in 62 CE, two years after his arrival. 

He also inherited Paul, still waiting to be heard regarding the charges first brought by the Temple authorities. Festus' first act was to visit Jerusalem, more as an introduction call than for official business. While there the Temple leaders told him of their lingering case against Paul. They urged him to have Paul transferred to their jurisdiction in Jerusalem. Luke writes that they had planned a second time to ambush and kill him should Festus agree to their request. He may have understood the inflammatory nature of having Paul in Jerusalem where violence might erupt. This was not the way he wanted to begin his time as their Governor. Instead he offered them an opportunity to come to Caesarea to present their accusations.

For a second time Paul faced his accusers before a Roman judge. They brought their charges but, as before offered no convincing proof. Paul, pointing to the shabby nature of the charges, repeated his simple, self confident defense. He has not committed any offense against the law, the Temple or the Emperor. As something of a compromise and perhaps as a favor to his new subjects, the Jews, Festus offers Paul the possibility of going to Jerusalem where he would still be tried by Festus. Paul sees nothing good or of fairness coming from such a change in venue. His only chance for justice will be before the Emperor's tribunal in Caesarea. He knows he has done nothing wrong. He deserves justice even if that justice condemns him. Instead of choosing Jerusalem he exercises his right as a citizen of the Empire, He appeals to Caesar and it will be to Caesar that he will go.

Acts Chapter 25:13-22 Festus Consults King Agrippa II

Not too long after Festus had settled in he received an official welcoming visit from King Herod Agrippa II (grandson of Herod the Great) and his "beloved" sister, Bernice (2). They also had a residence in Caesarea, and another in Jerusalem. During their stay in the city Festus took the opportunity to discuss Paul's case. He reviewed all the events of his own visit to Jerusalem, the complaints made against Paul by the Temple leadership and his offer to have them come to Caesarea to be heard. It was there that he realized the charges were not a matter of Roman law but related to "certain points of disagreement" regarding the Jewish religion and a man named Jesus who had been crucified but, according to Paul, was still alive. Rather than be returned to Jerusalem for a new trial Paul had decided to appeal to the Emperor so he was being kept in custody until Festus could transport him to Rome.

Agrippa would not have been ignorant of the events in Jerusalem or of the standing of the Christian movement in Palestine. His father had been involved in the persecution of the early Christian leaders. Paul would have been well known to him. Even though Agrippa was a secular Jew he wielded significant authority over the Temple and its priestly leadership. That leadership would have kept Agrippa well informed of any matter which would have involved the Romans. He would take this opportunity to question Paul himself.

Acts Chapter 25:23-27 Paul Brought Before Agrippa and Bernice

On the following day Agrippa and Bernice arrived with all the pomp and ceremony accorded to their royal position, accompanied by Roman officers and city officials. Festus introduced Paul to the assembled dignitaries, rehearsing the main points of his own observations regarding the case against him. After hearing from Paul and the Jerusalem representatives he had concluded there was nothing upon which to base any charges or to render a judgment, certainly not Paul's death for which the Jews had vociferously clamored.  However, because Paul had appealed to Caesar, he felt compelled to send him. Festus' dilemma is the lack of a specific charge. It would be inappropriate to send Paul to Caesar without a reason. Festus' hope is that through further questioning of Paul by Agrippa and the city officials he would have something concrete to write as justification for sending Paul.

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Notes:

(1) The arrival of Festus provides us with a date marker for Paul's hearing. Church historical writings give a date inconsistent with both Jewish and Roman records. The best indicator for 60 CE is Josephus' mention of his two year reign and a firm date for his successor Albinus in 62 CE.  Also there was a new coin issued in Judea in October, 59 CE which indicates the installing of a new Procurator. From Josephus' comments Festus is seen in a positive light in comparison with his predecessor, Felix. He was active in subduing a number of brigands (robber gangs) establishing a degree of order in Palestine and fair in the judging of cases brought before him. This is consistent with Luke's description of his dealing with Paul's case.

(2) Agrippa II was the last of the Herodian Kings. He died childless in 100 CE. During his reign as King he eventually ruled over a territory fully as large as his Grandfather Herod the Great's kingdom. Josephus reports that he was successful in having full possession of the High Priest's robes and regalia returned to the High Priest rather than being held by the Procurator.

April 28, 2014: Acts Chapter 24

The Book of Acts Chapter 24

Originally posted Wednesday, June 4, 2008

Acts Chapter 24:1-9 Paul Before Felix

Everything is now in place for Paul to be brought before Felix for judgment. He is ready with his defense. The High Priest, Ananias and a number of Elders have arrived bringing with them the orator/attorney Tertullus as their court representative. We note that there are no Pharisees in the Jerusalem party who might be sympathetic with Paul. The elders and the High Priest would be Sadducees, the main group opposing Paul. Tertullus was certainly a Gentile and has been trained in Roman law and procedures. Some writers contend he may not have been a convert to Judaism, but the evidence does not favor such a conclusion. Many educated Gentiles were God Worshippers in the Synagogues of the Diaspora.

According to proper procedure Tertullus is the first to speak as prosecuting Attorney. He begins by ingratiating himself and his clients to Felix through a series of complimentary remarks, none of which would pass the test of history. He does not wish to detain Felix any longer than necessary to present the facts of his client's case:

1. Paul is a pestilent fellow. A pestilent person is one who spreads a disease among the people. The disease in this case is his preaching of Jesus as the Messiah, foretold in the Jewish Scriptures, and the need for Jews to repent and believe in Jesus. The result of his pestilence has been the division within Diaspora Synagogues, the loss of members to new Christian communities and of Gentile God worshippers who are also Synagogue benefactors.

2. He is an inciter of riots among all the Jews throughout the world. The riots have occurred because of the jealousy of those who see Paul's success. The incitement to riot is not because of his preaching but from those who reject him and are willing to use force to secure their position. Tertullus does not mention the attempts of the Synagogue leadership to enlist pagan Gentiles and ruffians in their cause.

3. He is the ringleader of the sect of the Nazoreans. Paul is indeed a ringleader of those who believe in Jesus. The use of "sect" is a pejorative term of derision, treating the members as part of an heretical offshoot of Judaism to be ridiculed, much the same as Jews regarded Samaritans and Essenes regarded the Jews.

4. He tried to profane the Temple Sanctuary. That he tried to profane the Temple within the Court of the Israelites was, as we read in 21:28-29, a wild rumor that spread throughout the crowds where noise drowned out fact.

Acts Chapter 24:10-23 Paul's Defense

Paul begins with limited deference to Felix' position as one who has been "a judge over this nation." He characterizes his presence in the Temple as in keeping with his Jewish piety. He rejects the charges brought against him as not provable. He was in the Temple to worship not to join in a dispute with anyone or to stir up a crowd in the Synagogues or the city. Neither did anyone find him doing so. He then shapes his concept of his own association with the Way in the context of his Judaism, thereby refuting the notion that it is a sect. Paul worships the God of Israel believing in the Law and the Prophets. He believes in the final resurrection of the dead which he sees as foretold in Scripture.

He continues, describing his purpose for being in Jerusalem. He had come bringing alms (charitable offerings) and to offer sacrifices to God according to the Law of Moses. Those that have made charges against him found him in the Temple participating in a prescribed Jewish rite of purification, not causing any disturbance. The only reason a disturbance began was because of certain Jews from Asia (21:27-28) but they are not here as they ought to be to bring a charge, if indeed they have any. Can any of these who have come from Jerusalem bring a charge for what he said when he was before the Council? Was it because he declared his hope in the resurrection that he was on trial before the council?

Having heard both sides, Felix, who according to Luke is "well informed" about the Way, adjourned the hearing until such time as he could discuss the matter with Tribune Lysias and render a decision. Until that time Felix relaxed Paul's detention allowing him to have liberty in the facilities and free access by his friends who may come to see to his needs.

Acts Chapter 24:24-27 Paul in Custody

In something of a sub-plot Luke writes of conversations between Felix and Paul regarding Paul's faith in Jesus. Luke notes the subjects as justice, self control and the coming judgment. Why Felix became frightened is not clear. As an aristocratic pagan it probably wasn't the content of the conversations. Some have suggested it was because he was faced with his own mortality and the sense of guilt for having lived a life of deceit, licentiousness and greed. Luke's comment that Felix spoke to Paul often in hopes that Paul might offer him a bribe in exchange for his freedom is an accurate measure of his true character.

For some reason that Luke does not adequately explain, Felix left Paul in custody for two years leaving the case for his successor Porcius Festus to decide (60 CE). That this was to do the Jews a favor may have some merit. He might have realized that his cruelty and corruption as Governor of Judea could follow him to Rome which in fact it did.  Emissaries from Caesarea Maritima traveled to Rome to lodge their complaints about him directly to Emperor Nero. Had it not been for the influence of his brother he probably would have been imprisoned or worse. In this case the favor would have been the added two year detention which, according to Roman law was the maximum amount of time a judgment could be postponed. This would give the Jews enough time to build a better case and get another attorney.

April 27, 2014: Acts Chapter 23

The Book of Acts Chapter 23

Originally posted Tuesday, June 3, 2008

Acts Chapter 23:1-11 Paul Before the Sanhedrin

As a pagan and not at all versed in Jewish law or tradition, Claudius Lysias had no idea of why the mob reacted so violently to Paul's words. They wanted to kill Paul for something he said but Lysias could not understand why nor could he interpret the disparate shouts from those who were straining to get their hands on Paul. When he learned that Paul was a Roman Citizen who had caused some grievance among the people he was bound by his law to determine the cause. He could not flog Paul. His only recourse was to insist on a meeting of the Sanhedrin, the Jewish Council which was the usual civil as well as spiritual authority in Jerusalem.

Lysias stood Paul before the Council. Without being asked Paul began to speak. His first words expressed that he had lived his life in accordance with God's law as a righteous man. Hardly had the words been said when Paul was struck in the mouth at the order of the High Priest, Ananias (1). There was nothing in what Paul said that would have deserved such an unreasonable reaction. Perhaps Ananias felt insulted by having been addressed when permission for Paul to speak had not been given. Paul, not known for his excessive humility, fires back with a curse against the High Priest as one who sits in judgment according to the law yet violates that very law (Lev. 19:15). Paul's response invokes God's rejection of Ananias and all unrepentant Jews like him who have refused to accept both Jesus' and Paul's mission. Paul uses the familiar term "white washed wall" similar in style as "white washed tombs," clean on the outside but full of corruption within. He rejects the High Priest's right to judge anything let alone a mission ordained by God.

Paul's apology for insulting Ananias is a feigned response (Exod. 22:28). Certainly he would have known the High Priest by his adornment if nothing else. Paul had relatives in Jerusalem and as an observant Jew he would have been in the Temple at least three times a year as well as for Yom Kippur and seen the High Priest in the Sanctuary. His response is more dismissive of Ananias than apologetic.

What follows is Paul's clever move to create a division between two parties within the Council. He knows (without having to notice) a number of the council members are Sadducees who accept only the first five books (Torah) of the Old Testament as authoritative. They do not believe in a resurrection and therefore not in angels and spirits which they would understand as two descriptions or representations of resurrection. On the other hand the Pharisees believe in all three. Because they do, they might be sympathetic to a fellow Pharisee who has claimed visions ofthe spirit Jesus. Paul's insight into how to "pull their chains" as we would put it, got the desired reaction and the Sadducees and Pharisees entered into a theological shouting match. The Pharisees rose up en masse shouting in favor of Paul who, after all just might have heard an angel or spirit. As Gamaliel had said to the council on a prior occasion, to deny Paul's contention might put them on the wrong side of God (5:38-39). Paul may have gotten more than he bargained for as the argument became violent, with one side defending Paul and the other trying to kill him. The Tribune quickly moved to disentangle Paul from the donnybrook and had him taken back to the safety of the barracks.

That night, in a restless sleep, that same Spirit that had guided his path before spoke again. Keep up your courage. What you have done here you must (divine imperative) do in Rome.

Acts Chapter 23:12-22 The Plot to Kill Paul

Having been unsuccessful in their attempt to rid themselves of Paul in the Council meeting, the next day a group of forty Jews (presumably of Sadducees or their allies) devised a plot to assassinate Paul. Their strategy was to get the Tribune to return Paul to the Council for further discussion and this cabal, bound by oath, would intercept and kill him. Their hatred of Paul was so intense they were willing to give their own lives which would surely have occurred at the hands of the accompanying Roman guard.

Luke does not inform us of the source of so deep and immoveable a hatred that would motivate a murder and certain martyrdom for the murderers. In our own global religious environment we find similar acting out of religious bigotry not only irrational and despicable but totally incomprehensible. In this case we may surmise that Paul was seen as a traitor to Israel as the chosen people of God. This likely had nothing to do with his proclaiming Jesus to be the Messiah. More probable was the erosion of Synagogue devotion by those whom Paul had converted to Christianity and who were forming into their own house churches even in Jerusalem, the heart ofBiblical Israel. Add to that the inclusion of the Gentiles in God's provenance and so as equals in God's sight and God's Kingdom. This is certainly an example of what it means to be blinded by hate.

 In a continued bit of luck (?), Paul's nephew is able to warn Paul and then the Tribune of the plot (2). Luke does not tell us how this young man would have learned about this plan. What he may want us to see is a high ranking Roman Tribune trusting more in Paul's nephew than in the Jewish council. It certainly gives the impression of a Roman government siding with a Roman Citizen amidst the religious peculiarities of Jerusalem. 

Acts Chapter 23:23-35 Paul Sent to Felix the Procurator (Governor)

Lysias took quick action on hearing the warning. At the third hour of the night (9:00 p.m.) with two Centurions, two hundred infantrymen, seventy horsemen and two hundred bowmen and horses for Paul to ride, the detachment left Jerusalem for Caesarea Maritima, the headquarters of Felix the Governor of Judea (3). Along with the Paul he sent a letter to Felix reviewing the events surrounding Paul's arrest and the hearing before the Council. His conclusion was that the charges were a matter of Jewish law and there was nothing involved deserving either death or imprisonment. Since Paul was a Roman citizen, Lysias was sending him to Felix and had ordered his accusers to appear before him to clearly state their charges. When Paul arrived and Felix had read the letter he had him placed under house arrest and kept him under guard in Herod's Praetorium to wait until his accusers arrived from Jerusalem. (The location of the Praetorium was in the palace of Herod the Great who built the seaport city of Caesarea. When the Romans began to rule Syria and Judea Caesarea became the headquarters of the Prefects such as Pilate and later the Procurators such as Felix. Paul's confinement would not have been in a dungeon or in solitary confinement)

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Notes:

(1) Ananias ben Nebedeus was the High Priest in the period 46-52 CE. He was detested by most Jews because of his close collaboration with the Romans and his oppressive reign. When the war with Rome broke out in 66 CE Ananias was assassinated

(2) Some writers have promoted the idea that Paul's sister's son (a young man in his twenties) was John Mark who had left Paul and Barnabas to return home to his mother in Jerusalem. This certainly would make a good story but it is probably conjecture. Luke surely would have given the young man's name if he were John Mark for no other reason than to provide a bit of atonement for his former weakness in the mission field.

(3) Felix' full name was Marcus Antonius Felix. He served as Procurator of Judea in the period 52-60 CE. According to Josephus he was a ruthless tyrant with the sexual morals of an alley cat. When he was succeeded by Festus as Procurator he returned to Rome.

April 26, 2014: Acts Chapter 22

The Book of Acts Chapter 22

Originally posted Monday June 2, 2008 

Acts Chapter 21:37-22:21 Paul's Defense

Paul has been arrested, bound with "two chains" and the soldiers are taking him to the barracks for interrogation. The Tribune, Claudius Lysias (1), is surprised to hear Paul speaking in Greek. In fact he has made the assumption that Paul is the Egyptian insurrectionist who had only recently led a revolt against Rome (2). This might have been an early example of "they all look the same to me."

Paul is quick to distance himself from a band of revolutionaries. His mention of Tarsus establishes Paul as a Hellenistic Jew living in a city noted for its educational excellence. With these credentials established, Paul asks for permission to speak to the crowd, which the Tribune grants.

Paul addresses the crowd in Aramaic to make his defense against those who charge that he teaches other Jews to ignore the law and the Jewish traditions of holiness. He does so by presenting his "Curriculum Vitae." Not only is he a Jew (they know that), he is the product of a strict Jewish education having studied under the tutelage of the great and highly respected Pharisaic teacher Gamaliel the Elder (3), himself the grandson of the even more famous Pharisee, Hillel. His training is as a Pharisee, one as zealous for God as they are.

Paul continues, giving his background as an avid persecutor of Jewish Christians, describing his experience of conversion to the Way on the road to Damascus. With the help of another "devout Jew according to the law," Ananias, he was told what God had in mind for him as a witness to the living presence of Christ.

After being baptized by Ananias he returned to Jerusalem. While praying in the Temple, Paul "fell into a trance" (had an epiphany) in which the voice of Jesus warned him that neither he nor his message about Jesus would be accepted. Paul thinks that his former role in the persecution of Christians will give his message an edge. The one who persecutes a sect and then through a visionary experience (prophetic) becomes one of their number surely will convince the Jews of the Way's acceptability to God. The voice of Jesus becomes insistent and commands Paul to "Go" for he is being sent to the Gentiles.

Acts Chapter 22:22-30 Paul and the Roman Tribune

Paul had managed to calm the crowd but it didn't last. His final comment is heard as an oxymoron, a contradiction in terms. He is a faithful Jew who was being sent to the unclean Gentiles to preach about another Jew who had been rejected by the priests and elders, then had been executed by the Romans, cursed by God as one who was "hanged on a tree." The crowds immediately took up the chant, "Away with such a fellow," as they threw off their cloaks and began tossing dust into the air as signs of hostility.

The Tribune again intervened and had Paul brought back into the barracks. The reaction of the crowd was puzzling to this Gentile. He could make no sense of their actions, wanting to kill a man without describing the crime with which he was being charged. This certainly wasn't the Roman way. If the crowd will not tell him what terrible deed deserving death Paul has done, he would extract it from Paul. When you don't know what else to do use some old fashioned Roman persuasion. A good flogging will get the truth out of him.

When he had been securely stretched out and tied to the brace with straps by the soldiers and the whips were ready, Paul played the trump card. "Is it legal for you to flog a Roman citizen who is uncondemned?" Of course it was not. Roman law forbade such an action. Only through an investigation, proper witnesses and a conviction could any punishment be administered. The surprised Centurion immediately told the Tribune who immediately asked Paul if this were true. Yes! The Tribune is not prepared for this. How can a Jew, no matter how smart and eloquent he is, be a Roman citizen? Lysias, who was a Greek, had purchased his citizenship with a large some of money. Paul did not need to buy his citizenship. He was born a citizen for his father was a citizen. With that Lysias understood what he had almost done and the punishment he would have incurred as a result. But he still did not have the answers he wanted.

The next day Lysias released Paul from confinement. He notified the Temple authorities that he was ordering a meeting of all seventy-one members of a Great Sanhedrin, the Council. He was bringing Paul to them so that he might learn of what crime he was being charged.

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Notes:

(1) Claudius Lysias was the commander (chiliarch) of a thousand man Jerusalem garrison ca. 58 CE when Felix was Procurator in Judea (58-60 CE).

(2) The Jewish historian, Josephus, writes of this revolt. The unnamed Egyptian came to Jerusalem claiming he was a prophet and Messiah. He convinced a large number of people - 4,000 is Luke's hyperbole, to come out of the city to the Mount of Olives. He promised that he would command the vast city walls to collapse and they would enter triumphantly, killing all those who were cooperating with the Romans. Before he was able to carry out his plan, Felix the Procurator of Judea sent a large force of soldiers and cavalry, killing or capturing most of them while the Egyptian escaped. (Antiquities of the Jews 20:8:6)

(3) Gamaliel the Elder (died ca. 52 CE) was a renowned Pharisee and teacher. He served as the President of the Sanhedrin for nearly four decades. Paul does not mention him in any of his biographical comments. His grandson, Gamaliel the Younger, survived the destruction of Jerusalem and became an important leader in the later rabbinic process of establishing normative Judaism and probably was instrumental in the final separation of Judaism from Christianity.

April 25, 2014: Acts Chapter 21

The Book of Acts Chapter 21

Originally posted Friday, May 30, 2008

General Comment: Throughout Luke's report of Paul's missionary travels we read of numerous occasions of hospitality (table fellowship) offered to Paul and his companions. Although such hospitality was (and is) an inherent feature of Semitic culture, it also became the vehicle by which Jewish Christianity spread so quickly from village to village in Palestine and then to larger communities. The initial mission of the evangelists was to the people of Israel, in accordance with Jesus' commissioning of the Eleven (1:6-8). Ironically the cultural norm of hospitality by the Jewish people would promote the new religion they would ultimately reject. A number of years ago one of the members of our evangelism team developed a ministry in her neighborhood. On certain days she would invite friends to have coffee and dessert with her in her kitchen. She would take the opportunity to speak of her church and what it meant in her life and that of her family. She would always include an invitation to her Sunday class and worship, an invitation that was frequently accepted. This is how the church grows, at the table (LK 10:5-9). This is how the church is sustained, at the Table (MK 14:22-24).

Acts Chapter 21:1-16 Paul's Journey to Jerusalem

Our eyewitness provides us with a detailed account of Paul's final journey from Ephesus to Jerusalem. A number of coastal cities are named: Cos, an island near the southwestern coast of Asia Minor; Rhodes, an island south of Cos and the location of the huge, 120 foot bronze statue of Apollo, the Colossus of Rhodes; and Patara, a port city of Lycia on the southern coast of Asia Minor. At this port Paul changed ships, from the smaller coastal vessel to the larger vessel used for open sea travel. They sailed on the open sea, passing Cyprus on the left and landing at Tyre in eastern Syria, a journey of more than three hundred miles. Here there was an established Christian community and Paul stayed among the believers for seven days. From Tyre Paul sailed south to Galilean Ptolemais, finally ending his sea travels in Caesarea Maritima. Here Paul stayed several days with Philip the evangelist who had led the early mission among the Samaritans (8:4-8, 14-17) and had converted the Ethiopian Eunuch (8:34-38). Caesarea was also the city where the first Gentile was converted to Christianity (10:44-48).

Luke mentions Philip's four virgin daughters who have the spiritual gift of prophecy as an introduction to Agabus, the prophet from Jerusalem whom we first met in Antioch where he had predicted (in the Spirit) the widespread famine during Claudius' reign (11:27-30). He appears in Caesarea specifically to speak about Paul. In an acted prophesy he takes Paul' belt and binds his hands and feet. Using an introduction similar to the ancient prophets of Israel (Thus says the Lord), Agabus says "Thus says the Holy Sprit." Through his actions he predicts that Paul will be bound by the Jews and handed over to the Gentiles. The use of these words is meant to reflect the conditions under which Jesus was handed over to Pilate by the Temple authorities. Knowing this to be the case, the believers fear for Paul's life and attempt to persuade him not to go to Jerusalem. He will have none of this tearful display of concern. He is prepared to suffer anything including his own death in Jerusalem on behalf of the name Jesus (as a witness to faith in Jesus). Such a sentiment was a hallmark of the early Christian attitude toward martyrdom. Paul will one day write of his many sufferings and, as did Peter, he will rejoice that he was considered worthy to suffer as Christ did (5:40-42). No doubt Paul understood that his continuing mission would one day come to this and he had steeled himself for that moment.

After several days Paul, and with a number of believers from Caesarea accompanying him, he set out on the overland route to Jerusalem where he was to stay with Mnason of Cyprus.

Acts Chapter 21:17-26 Paul Visits James at Jerusalem

The day after Paul's arrival in Jerusalem he paid a visit to James and the church Elders. He gave a full report of his mission work among the Gentiles. There were some present who were concerned about how many of the Jewish Christians would react to Paul being in the city. Paul was widely seen in the light of Gentile (Hellenistic) culture and his close proximity to it. There was a difficulty in separating the Jew from the cultural association. In addition, these Jewish Christians were "zealous for the law." They had heard rumors that Paul was trying to convince the Jews of the Diaspora to forsake their traditions, specifically circumcision of male children and the dietary laws (a charge made by the authorities against Stephen). In order to head off any public criticism the Elders recommended that Paul make a clear demonstration of his own adherence to the law, that he does "observe and guard the law." There were four men under a Nazarite vow (Num. 6:1-5) who were ready for its completion and for the required rite of purification before the priest (Num. 6:13-20). If Paul would go through this rite with them and pay for having their hair cut, this would convince the skeptics of his steadfast piety. Paul had no problem with such a proposal. He was a Jew and in his own life he practiced his Judaism and had never preached among the Jews any doctrine of the abandonment of their tradition. Of course he understood that such adherence was of no consequence with respect to one's entry into God's Kingdom, but it was the tradition that defined a people and their history neither of which should be forsaken. So the next day Paul and the four men purified themselves (through a ritual bath). He entered the Temple precincts with them, made offering to the priest for the cutting of their hair, thereby releasing the men from their vow.

Acts Chapter 21:27-36 Paul's Arrest in the Temple

Pentecost was a one of the three pilgrimage festivals and Jews would gather from Palestine and the Diaspora. Some of those who attended were from Macedonia, Greece and Asia (western Asia Minor). Among them were a number of pilgrims who heard Paul preach in their Synagogues and had strongly rejected his message (19:8-10). When they saw Paul walking in the Court of the Israelites they began to shout and draw attention to Paul as the one who had been teaching against Moses, the law and the Temple. Not only that, they said he had brought Greeks into the Temple. Of course he had not done any of these things and the Greek was a Gentile believer from Ephesus that they had seen with Paul in the City, not the Temple. All truth laid aside, the uproar was afoot. Paul was dragged out of the court and the huge doors were shut.

Fortunately for Paul the attempts to kill him were interrupted by the opportune intervention of the Roman soldiers who were garrisoned in the barracks of the Antonia Fortress overlooking the Temple area. Once the Tribune (commanding officer) was informed he sent a large detachment of soldiers and their Centurions to quell the riot and get Paul out of harms way. The Tribune had Paul arrested and chained, assuming he was the instigator of the violence. The Tribune asked the crowd who this man was and what he had done but there was so much shouting he couldn't get any clear answers. He ordered that Paul be brought into the barracks. The press of those still trying to kill him was so great he had to be carried by the soldiers as the rioters followed shouting their threats.

(Acts Chapter 21:37-39 is an integral part of Chapter 22)

April 24, 2014: Acts Chapter 20

The Book of Acts Chapter 20

Originally posted Thursday, May 29, 2008

General Comment: Throughout Paul's career as a Christian missionary he was the object of abuse, plots to kill him, stoning, imprisonment, rejection by and hatred from his fellow Israelites. There will be more to come along the road to Rome where he will make the ultimate sacrifice on behalf of Christ. Not many of us have experienced such a "fire in the belly" for any cause. We might be reminded of another missionary who was driven by the divine imperative to proclaim the Gospel against all odds. An observer, seeing the great crowds that came out to hear John Wesley, asked him what accounted for these large gatherings everywhere he preached. After some thought he replied, "I just set myself on fire and people come for miles to watch me burn." What would it be like if the church were made up of disciples who burned with such a dedication to the work God has set before them?

Acts Chapter 20:1-6 Paul's Travelogue

Paul's original plans were to pass through Macedonia and Greece, particularly Corinth, visit the Church in Jerusalem and then head for Rome. All of this had been interrupted by the events in Ephesus. He remained out of sight until tempers cooled and it was safe to travel. He made the circuit of churches in Macedonia and Greece, staying in Corinth for three months. As the church grew, the larger communities such as Antioch, Ephesus and Corinth became bases of operations, centers for the organizing of missions to their respective surrounding areas. We can image Paul's stay of three months in Corinth being used not only to strengthen the Corinthian Christians but to train evangelists and keep his own missionary talents sharp by journeying out to the small cities and towns of the Greek peninsula.

When he was ready to leave for Syria his plans were again altered by the possibility of hostility. This time the threat came from some of the same Macedonian Jews who had harassed him in Thessalonica and Beroea (17:5-14). Rather than taking the shortest route by sailing from the Bay of Corinth, Paul, accompanied by seven disciples, headed north, through Macedonia to Philippi. Paul sent the disciples ahead by land to Troas. When the days of Passover were over Paul set sail for Troas. (Notice in vs. 6 that the eyewitness "we" reappears)

Acts Chapter 20:7-16 Paul's Farewell Visit to Troas

Luke gives us a glimpse of the early community gathering on Sunday evening for the Eucharistic meal. According to Paul's early letters we know such fellowship was a weekly event. The terminology ""to break bread" means more than a meal. Here Paul would have used the words of institution much the same as we hear them during our Communion ritual. Besides the rite of baptism, this is the oldest tradition - sacrament, of the church and was repeated as a way to keep the spiritual presence of Christ ever before the believer. In John's Gospel this event was a reminder of the mystical bond between the believer and the indwelling Spirit of Christ. Taking the bread and wine was considered necessary as a demonstration of one's continuing faith in Christ and place within the community. One's continued state of salvation was acknowledged at the Lord's Table.

After the meal and the breaking of bread, Paul spoke at length to the believers of Troas. He continued speaking for so long a time that a young boy, precariously perched on the window ledge to catch the evening air, fell asleep and fell off the ledge, plummeting three floors to the courtyard below. Luke writes that he "was picked up dead." When Paul reached the boy he held him in his arms and to the relief of the gathering he announced that there was "life in him" after which he returned to the upper apartment, celebrated the Eucharist and continued speaking until dawn.

It is not clear what meaning Luke intends for us to find in this story. Is it an example of an Apostle raising the dead such as we read in Peter's raising of Tabitha in Joppa (9:36-43)? Or was the boy saved by falling into a pile of large baskets that would have been left outside for the next day's use? Luke does not tend to use hidden or double meanings as does John so we are left with our own conclusions. There is, none the less, a theme throughout Luke's writings (as well as the Gospels). He reminds the reader that it is the Spirit that brings life, both in creation and in re-creation through faith. Perhaps this is what Luke would have us understand - we all  "have life in us" no matter what.

Acts Chapter 20:13-38 Paul and the Ephesian Elders

We get the feeling here that Paul is in charge of the travel plans. Paul has made the sailing arrangements for the thirty mile crossing from Troas to the district of Mysia. But while his companions sailed along the eastern Aegean coast he walked the twenty miles along the Roman road, boarding the ship at Assos. From there our eyewitness notes the various cities along the route to Miletus, approximately thirty miles south of Ephesus.

Even though he was very close to Ephesus he was determined to reach Jerusalem for Pentecost and did not wish to delay his journey by what would have been a long stay. Instead he sent a message and summoned the church elders to meet with him in Miletus. 

What follows is Paul's farewell address to the Ephesians. It has been artistically crafted and Luke has included all the necessary reminders not just to the church at Ephesus but to churches throughout the ages. Paul outlines what the Christian mission is, its basis in Christ, God and the Holy Spirit. He reminds them of the role of the shepherd over the flock; of the continuing mission he has passed on to them, a mission more precious than gold and silver; of the labor of self giving love; of the times of persecution which shall surely come; of the presence among them of wolves who pretend to be shepherds but who will lead the sheep astray.

He finishes but wishes he could say more. The words are not there. There are only prayers now, and tears, embraces, and tears, and farewell.

April 23, 2014: Acts Chapter 19

The Book of Acts Chapter 19

Originally posted Wednesday, May 28, 2008

General Comment: This chapter contains two examples of how a few loud voices can lead astray the many. In vss. 8-10 a few members of the Synagogue rejected Paul's overtures on the Christian Way. Rather than having a reasoned debate of the issues where two sides can examine differing points of view, one side chose to "speak evil of the Way." In vss. 23-41 a few artisans, acting out of a threat to their livelihood, brought a theater full of people to a near riot even though many of the attendees had no idea what the issues were. All they heard were the inflammatory words - something about a threat to Artemis. It took a levelheaded, knowledgeable member of the community to bring a semblance of sanity to the crowd and avoid an unwelcome Roman intervention. Go to the courts he said, and lay your issues on the table. In our political environment there are many loud voices. Do we follow the last attack ad; the loudest talk show host or Cable TV pundit? Do we accept the promises politicians lay before us or their characterizations of one another's positions or associations? To what degree do we make an effort to "fact check" for ourselves what we are being told rather than accept the words we hear as truth?

There is a spillover in religious speech. Often what passes as dialog on issues that divide is not much more than one side talking past the other without much open-minded listening. The airways are full of religious experts. Some tell us if we have enough faith we can be healed, or live the life of prosperity. Others curse the very existence of certain faith communities, and many are perfectly willing to consign entire categories of people to not so nice a fate. How did we reach such a conclusion? Who told us this was how we should believe? Did we question the authority or the basis for such assertions? John Wesley encouraged the early Methodists to examine preaching and teaching through the multiple lenses of Scripture, tradition, experience and reason. The lesson from our spiritual founder has served us well for more than two hundred and fifty years. There doesn't seem to be any reason to abandon it now. 

Acts Chapter 19:1-10 Paul in Ephesus

With a strong team of evangelists continuing Paul's mission in Corinth, he traveled to the western extreme of Asia Minor, returning to Ephesus as he had promised (18:18-21). Luke writes that Paul found twelve Jewish disciples in Ephesus. They had been baptized by John the Baptist - a baptism of repentance in water, but had not received the Holy Spirit. In fact, as with Apollos, they had not heard of the Holy Spirit, at least not in the sense that Paul meant. As Jews they were quite aware of the Holy Spirit of God as the power of God speaking through the Judges of old and the prophets of Israel. In Paul's usage (and Luke's) the Holy Spirit was given as a second baptism to individual believers. This was understood as a continuing presence of the Spirit, not just for special occasions. As we read in John, there is an identification of the Holy Spirit with the abiding spiritual presence of Christ in the life of the disciple and the church. Paul would be at home with this connection as we will see in his letters.

It might be difficult to think of these disciples in their small gatherings spread throughout the Roman Empire having received only John's baptism which was not carried out in Jesus' name. By the time of Paul's mission to Ephesus, John the Baptist had been dead for more than two decades. He had many disciples, many whom he had baptized in preparation for the one who was to come to usher in God's reign. Like other Jews in Palestine these disciples of John became followers of Jesus but were not part of the founding group of disciples in Jerusalem at the time of Pentecost. In their travels they formed small communities and probably carried out limited mission work. We have no idea what their level of understanding was regarding the meaning of Jesus' death and resurrection. If Apollos was any indication of the incompleteness of these disciples' understanding, there would be a need for further instruction. In this case Paul will be their teacher.  

Paul instructs these disciples of the intent of John's baptism. It is a baptism of repentance in anticipation of Jesus as the one in whom they must believe as God's risen Messiah who brings God's Holy Spirit and salvation. Paul then baptizes them in Jesus' name and with the Holy Spirit resulting in their speaking in tongues and prophesying. Reading Acts 2:4 in the context of the Pentecost pilgrims who were of the Jewish Diaspora and did not understood Aramaic we interpreted speaking in tongues as speaking in foreign languages. In Paul's case there are no pilgrims to hear the twelve speak. If there had been an audience they would have understood Greek, a language the twelve certainly would have known, being members of the Diaspora themselves.

While in Ephesus, Paul made an effort to persuade members of the Synagogue that it was through Jesus that they would participate in God's kingdom. A number refused to believe and rejected the entire notion that being a follower of or believer in Jesus brought any special advantage they did not already possess as pious Jews obedient to Torah. This was the same resistance Paul had been experiencing with an increasing frequency. He spent three months among them and that was enough. He would do what he had done in Athens and speak to the Gentiles in the open forum. In this case Paul took the disciples with him and moved to the lecture hall (school) of Tyrannus where he argued his case before Jew and Gentile alike for two years.

Luke closes the passage with the report that Paul spent two years of his three year mission to Ephesus in open preaching. That it was a productive mission is evident in Ephesus' importance as one of the most significant centers of early Christianity. It was the location of the community portrayed in John's Gospel, and the source of many of the earliest Christian writings.

Acts Chapter 19:11-20 The Sons of Sceva

As with other Apostles, Paul is empowered by the Spirit to heal and cast out evil spirits. Similar to the apocryphal stories about Jesus' infancy and childhood, even Paul's handkerchiefs and work clothing could effect healing for those who touched them.

This passage offers our first view of Jewish exorcists doing their work outside of Palestine. Jesus mentioned such exorcists in his debate with Pharisees who claimed he cast out demons only by the power of the devil. Here Luke has used a legend of an unknown person as the basis for the story. There was no High Priest in Jerusalem named Sceva. However, that there were Jewish exorcists of Levitical lineage in the Diaspora is probable. This would especially be so in such a major city as Ephesus with its large Jewish population.

In Luke's story these itinerant seven sons of Sceva were trying to cast out demons in the name of "the Jesus whom Paul proclaims." However they seem to have overlooked the early understanding that demons were cosmically interconnected through the mind of Satan and had a special, albeit evil, omniscience. This demon knew who Jesus and Paul were but not these seven "wannabes."  In a scene reminiscent of the best Vaudeville slapstick, the possessed man jumped on them, and so thoroughly thrashed them that they were forced to flee for their lives naked and bruised. News of this fracas spread among the population causing quite a stir. Many praised the name of Jesus as one that carried such power and many others became believers. Among them were a number of practitioners of magic who publically burned fifty thousand dinarii (about seven thousand dollars) worth of their books.

Acts Chapter 19:21-41 The Artemis Riot

Paul has laid out his plans to pass through Macedonia, Achaia, return to Jerusalem and from there he "must" (the divine imperative) see Rome. Timothy and Erastus, his "helpers," are sent ahead to prepare the churches for a visit. In the mean time Paul remained in the Ephesus area (Asia was the term for western Asia Minor or Turkey). One of the Seven Wonders of the World, the huge Temple of the Greek goddess Artemis (the Roman Diana), was located in Ephesus. It was a masterpiece of a structure, some 377 feet long and 180 feet wide, adorned with the statues of the greatest Greek sculptors of the time. Visitors, devotees and worshippers came from all over the Empire to participate in the pagan rites of Artemis the virgin goddess of the hunt. Its popularity created a need for artisans to make the various souvenirs that were sold around the temple court. One of the favorites was the small silver shrine of Artemis. These items brought significant income to their manufacturers who had begun to feel threatened by Paul. Not only was he having great success in converting the Gentiles, he was teaching that there was only one God and these idols made with human hands were no gods at all, Artemis included. Such a proclamation was a threat to business as well as to the willingness of people to be devoted to Artemis. The Temple was in jeopardy of becoming a mere tourist attraction. 

One of the artisans, Demetrius, gathered his fellow tradesmen and they began a public demonstration in the city to promote their grievances. As the crowds grew restive, two of Paul's companions from Macedonia were grabbed and hauled off to the amphitheater where the people were gathering (seated about 25,000). Paul wanted to go into the theater but was prevented by the disciples. Even a few of the city officials warned him of the danger of going into the midst of the mob. Many people had no idea why they were there; they had just followed the crowd. When Alexander, a Jew, was urged to speak in defense of Paul he was shouted down with an increasing crescendo of chanting "Great is Artemis of Ephesus."

The chant continued for about two hours until an official, the city clerk, succeeded in calming the people down. He took a reasoned approach to what had become an explosive issue. He reminded them that there wasn't anyone anywhere who did not know that their city was the keeper of the temple of Artemis and of the images that fell from heaven (meteorites). In effect he was telling them that nothing had happened or had been taught which would jeopardize the popularity either of their city or their temple. As for the men that had been dragged to the theater, they were no threat to anyone. They had done nothing unlawful or in blasphemy against Artemis. If there was some charge that Demetrius and his friends wanted to bring against them there were courts and proconsuls for that purpose. Take your charges to the regular assembly, the Clerk said. There is no justifiable cause for the commotion. With that he dismissed the crowd.

April 22, 2014: Acts Chapter 18

The Book of Acts Chapter 18

Originally posted Tuesday, May 27, 2008

General Comment: Luke has provided several important historical markers which will give us an accurate time context for the events he reports so briefly. With regard to Aquila and his wife Priscilla (Prisca), Luke writes that they were among the Jews expelled by the Emperor Claudius in 49/50 CE. The Roman writer Suetonius tells us that "all the Jews" were expelled because of riots "instigated by one Chrestus (Christ). Of course not all Jews were expelled - there were approximately forty thousand in Rome at the time. Only those who participated in the disturbances were expelled and among them were Jewish Christians such as Aquila and Priscilla. As far as Rome was concerned, Jewish Christians were a sect indistinguishable from the Synagogue Jews - after all they were all Jewish. When Paul reached Corinth he was met by two mature Christians who would become if invaluable assistance during his mission.

Another marker is the mention of the Proconsul, Gallio, who served the Senatorial Province ofAchaea, in which Corinth was located. It was the principle Roman province in Greece, attesting to Gallio's family connections and social status. Gallio served during the year 52/53. His attitude toward the charges brought against Paul by the Synagogue Jews demonstrates the Roman impartiality toward early Christians, showing no particular favoritism toward the Jewish concerns.

For those interested in Gallio's lineage, he was the elder brother of the great Stoic philosopher Seneca the Younger. Both were born in Cordova, Spain and both committed suicide, "encouraged" by the Emperor Nero.

Acts Chapter 18:1-17 Paul in Corinth

After leaving Athens in the hands of a small band of believers, Paul traveled the approximately fifty miles west southwest to the city of Corinth (50 CE). His first visit to Corinth would last eighteen months (51/52) which Luke compressed into this single passage. Luke implies that Paul knew or heard from others that Aquila and Priscilla who were among the Jewish Christians expelled by Claudius were in Corinth, for he sought them out. They were workers in canvas as tentmakers, a trade familiar to Paul who worked with the sturdy goat hair material. Later, in Paul's letters, we will learn that Paul continued to support his missionary efforts by working at his trade. We have no doubt Aquila and Priscilla offered Paul the hospitality of their home as well as their assistance as teachers and evangelists (multi-floor tenement apartment dwellings were typical for tradesmen in Rome and other large cities).

As usual, Paul made his first approach to the Jews on the Sabbath where he would "try to convince Jews and Greeks (God worshippers)." Silas and Timothy finally caught up with him and found him "proclaiming the word" that the Messiah was Jesus. As a sign that he was thoroughly disheartened by the consistent Jewish rejection of his preaching, he demonstrated his distain by shaking "their" dust from his clothing. He had tried his best and from now own their "blood" was on their own heads. As for Paul, he would no longer make any direct efforts to preach in Synagogues but would devote his attention to the more receptive Gentiles.

Following his parabolic act in the Synagogue Paul was offered hospitality by Titius (Titus) Justus, a God worshipper, whose home was next to the Synagogue. Although Luke is not clear at this point the text indicates Paul stayed there for some time during which Crispus, the leader of the Synagogue that had rejected Paul's message, became a believer in Jesus. He and his entire family were baptized, along with "many of the [Gentile Greek] Corinthians who had heard Paul preach.

As if in anticipation of the approaching events, Paul experiences a nighttime Spirit vision. In "the Spirit" Jesus encourages Paul to keep on preaching without fear that he (the Spirit of Jesus) will be with him to protect him through the assistance of other "Jesus people" who are in the city. As a result Paul will remain in Corinth for eighteen months. Toward the end of that time, during Gallio's Consulship, the Synagogue Jews "rose up with one accord," and brought Paul before the Judgment Seat (the Bema: the word used for the raised pulpit or dais in modern Synagogues). Their charge was religious, that Paul was trying to persuade others to worship God in a way not in keeping with Jewish law. Gallio knows enough about Judaism to understand this is not a matter of Roman law. The Jews were arguing their cause in an attempt to have Gallio support their law, perhaps thinking he would favor them as a long established presence in the Empire. But he was a Roman sworn to uphold Roman justice and this was not a matter of Roman law. He dismissed their case and told them to see to it themselves. He would not be the judge over their religious matters and "he drove them from the Judgment Seat."

The matter did not end there. In full view of a disinterested Gallio, a number of the Greeks seized the leader of Synagogue and beat him. Some writers suggest it was the Jews who seized Sothenes out of anger for his inept pressing of their cause or that he was a recent convert as was his immediate predecessor, Crispus. A number of manuscripts read "all the Greeks," indicating the anger of the more open-minded Greeks toward the Jews for having brought such a charge which was, in effect, a violation of the freedom of religious expression, a right held dear by the Greeks.

Acts Chapter 18:18-23 Paul's Continued Travels

When the eighteen months of his mission were finished, Paul bade farewell to the well established Corinthian Church. He sailed for Ephesus (western coast of Turkey), accompanied by Aquila and Priscilla. In a bit of unusual detail, Luke notes that Paul had his hair cut. Apparently he has been under a Nazarite vow made to God, a vow which was usually part of a pledge to accomplish some great task with God's blessing and assistance (as with Samson). During the term of the pledge the Nazarite would not cut his hair or drink wine.

As if he could not resist the possibilities that the Jews of Ephesus would be more receptive than those of Corinth, Paul went to the Synagogue to have a discussion with the members. They were receptive, at least to the degree that they wanted to hear more of what Paul had to say. He was anxious to be on his way to Jerusalem and back to Antioch so he promised them he would return if God willed. As soon as the ship was ready Paul sailed for Caesarea Maritima leaving Aquila and Priscilla in Ephesus to carry on a mission.

After greeting the Church in Jerusalem, Paul returned to Antioch in Syria, staying long enough to refresh himself for the next mission. When he was ready he set off again. He traveled through the Galatia region and Phrygia, visiting and encouraging the disciples of the several churches of the area.

Acts Chapter 18:24-28 The Ministry of Apollos

Luke introduces us to a new person, Apollos, a Jewish Christian from Alexandria, Egypt. From the descriptive information we can conclude that Apollos was part of the very large Jewish community in Alexandrian, a city only second to Rome in importance. He was educated in the Greek tradition and well steeped in the Greek Old Testament. He had been baptized in water by John but not by the Holy Sprit. We know nothing of the source or place of his conversion as a believer. His eloquence and enthusiasm made him an excellent teacher but the content of his teaching was apparently limited to the events related to Jesus' suffering, death and resurrection which he taught accurately.

When he came to Ephesus he first tried his hand at convincing the Synagogue Jews of what he had learned about Jesus. When Priscilla and Aquila heard him they recognized the inadequacies of his knowledge. They "took him aside and explained the Way of God more accurately," which means the Way according to Paul's preaching. Although Luke does not mention Apollos' receiving of the Holy Spirit, his later work in Corinth (vs. 28) where he "powerfully" refutes the Jews by his preaching of Jesus as the Messiah, we can conclude as much. As something of a tribute to Apollos, Paul will mention him in First Corinthians as a major and successful evangelist in that city.