Observations and Musings
from the Acts of
the Sent-forth Folks
Part Four
By Jonathan Mitchell
Chapter 11
Typical of the religious mindset, the traditional Jews throughout Judea took exception to Peter's behavior with Cornelius, when they heard about it, and then some challenged him about it (vss. 1-3). He begins his explanation to them in vs. 5, and rehearses the incidents, on through vs. 17. Now pay attention to what Peter concludes about all this, in vs. 17:
"God gave to (or: gives in; grants for) them, as also to (or: in; for) us, the equal free-gift (the gratuity that is equal in quality, measure and rank): faithing, believing and putting their trust upon the Lord, Jesus Christ."
Faithing (the act of faith), believing and putting trust on the Lord is an interior action that God GIVES to people. This act is not something that people decide to do. Believing is a gift; putting trust on the Lord is a gift; living in and with faith is a gift. We do this because we are GIVEN to do it. It is the same as being given life from out of death. We live because of the gift of Life, which is Christ. That Life is a life that generates faith, trust and believing. Now leading up to this, notice how they received this GIFT:
15. "However, within the midst of my starting to continue speaking, the set-apart Breath-effect (or: Holy Spirit) fell upon them - even as also upon us, in the beginning.
16. "At this I was reminded of the results of the flow and the gush-effects (or: words spoken) by the Lord, as He was repeatedly saying, 'John, indeed (or: for his part), immersed in water, yet you yourselves will be immersed (baptized) within the midst of set-apart Breath-effect (or: in [the] Holy Spirit; in union with a sacred attitude).'"
Peter is SPEAKING; during this, the Holy Spirit fell upon them (the action was on God's part); Peter recalls Jesus' words about folks being
"immersed with the midst of the Holy Spirit."
That, is how they got the gift that is explained in the next verse (vs. 17, above). Once again we see how the Logos creates. What was created was
"faithing, believing and putting their trust upon the Lord, Jesus Christ."
Now take note of what happened, when Peter finished his report to these Judeans:
18. Now upon hearing these, they were quiet (silent; still), and then they gave glory to, and enhanced the reputation of, God, as a group saying, "Consequently, God also gave (or: gives; grants) to the non-Jews (the ethnic multitudes of the nations; the Gentiles) the change of mind (or: change in thinking) into Life!"
Observe how they interpreted what Peter had said about faithing and believing: God GAVE these folks THE CHANGE OF MIND into LIFE!" It is all, and always has been, the work of God, through His Word and His Spirit. Next, Luke goes back to the situation following the murder of Stephen, and we get another picture of what was happening during that season, beginning from Judea.
19. So then, as to the folks being scattered and dispersed from the pressure, affliction and tribulation being birthed on [the situation regarding] Stephen, they went throughout [the country, or, area] as far as Phoenicia, Cyprus and Antioch [capital of the Roman Province of Syria], by custom speaking the Logos (the Word; the message; the idea and information) to no one except to Jews only.
20. Yet there were certain folks from among them - adult men from Cyprus and Cyrene - who, upon coming into Antioch, began also speaking to the Greeks [reading with p74, Aleph2, A and D*: = Gentiles, non-Jews, people of the nations; but B, D2, and other MSS read: Hellenists (= Greek-speaking Jews, as well as others of the Greek culture)], continuously bringing and announcing [to them] the Lord Jesus as the news of goodness, ease and well-being.
[Note: It is not clear from the text whether this happened before, simultaneously with, or after Peter visited Cornelius; further: these folks seemed to be operating on their own, with no "official" sending or commissioning]
21. Furthermore, the hand (= the power and activity) of [the] Lord [= Yahweh, or Christ] was with them, and a great number -- the faithing, trusting and believing - turned [themselves and their lives] back around (or: returned), upon the Lord.
Verse 20 seems to be in contrast to the last line of vs. 19, which speaks of the Jewish believers going only to the Jews. It would seem that those from Cyprus and Cyrene had a broader, more inclusive view of the Good News. They also appear not to consider themselves as dependent upon, nor subservient to, "the twelve" in Jerusalem. These folks seem either to predate, or to be contemporary with, Paul's missions. We find in vs. 21 an OT phrase,
"the hand of the Lord."
This is a metaphor of God being the One doing the acting. They were co-laborers with God and Christ (2 Cor. 6:1). Because God was acting through these folks (Phil. 2:13), a great number
"turned back around, or returned, upon the Lord."
The particular phrase that Luke uses here suggests that like with the conversion of Saul, God touched them (as, from behind, surprising them) and they turn around upon Him (i.e., to face Him in these folks). Luke's words describe a picture of folks going in one direction and God reaching out to apprehend them, or to get their attention. It causes them to turn back from where they were headed. Another picture might be of Jews who had strayed from following Yahweh and were following the Hellenist or Roman culture, and now turned back to Yahweh, or turned around and focused on Christ. These would have "returned" to the Lord. Both of these pictures likely fit the situation that Luke briefly describes.
The assembly of the called-out in Jerusalem heard a report of what was happening in Antioch and sent Barnabas (bar-Nabas) to check it out (vs. 22). He was happy with what he saw (vs. 23) and encouraged them,
"to habitually remain oriented to and focused in the Lord [= Christ and Yahweh] - with (or: by) the plan and purpose of the heart!" Due to his work among them (vs. 24), "a considerable crowd was set toward (or: added to) the Lord."
Verse 25 has him going on to Tarsus to find Saul, and then he brought him back to Antioch (vs. 26), and it was in that city that it happened,
"for the first time to employ the useful appellation "Christians (little anointed ones; = Messianics; = associates or followers of the Christ)" [to; for] the disciples (or: students; apprentices)."
The grammar of this verse is a bit obscure, so we cannot be sure whether others called the disciples "Christians," or whether Barnabas and Saul referred to themselves, or to all Christ's apprentices, as Christians.
In 27-30 we read about a prophecy of a coming famine throughout the Empire, so those in Antioch decide to send financial support to the brothers in Judea through Barnabas and Saul - a display of solidarity. Apparently those in Syria felt that they were better prepared for the famine than those folks in Judea.
Chapter 12 returns the narrative to events in Jerusalem:
Herod Agrippa I, the king, had Jacob (James) killed, which pleased the Judeans, so then he arrests Peter, putting him in the prison. But during that night,
"An agent of and from [the] Lord (or: [Christ's or Yahweh's] messenger) made a stand upon [the scene; D reads: stood by Peter], and light shown (or: a light shines) within the midst of the room (= prison cell). Now tapping Peter's side, he (she; it) raised him up, while saying, 'Get up quickly!' Then his chains at once fell off from [his] hands" (vs. 7).
A light shining in the room and the sudden appearance of this agent signals to the readers that this is an agent from the atmosphere, or heaven (the realm of spirit), not an ordinary person acting on behalf of the Lord. Its sudden disappearance, once they are outside, also witnesses to this fact, as well as the detail that the outer iron gate of the prison
"automatically (spontaneously; by self-acting) was opened up to (or: for) them" (vs. 10).
At first Peter thought this was a vision, but when he came to himself he realized that the Lord had sent an agent to rescue him (vs. 11). Details such as this inform us that life for Christ's followers was extraordinary in those days. The interaction between the natural and the supernatural gave witness that things were different, following Christ's resurrection, and with the disciples and converts receiving the Promise of the Spirit from the Father.
When Peter comes to the home of John-Mark's mother, Mary, we find that Peter's release from prison was hard to believe by those in the house, even though they had been praying for his release (vs. 12b). The servant-girl, Rhoda, answered the door and found Peter there, but,
"Then, upon recognizing (accurately knowing) Peter's voice, from the joy [of the realization] she did not open up the gateway, but instead, immediately running into [their] midst, reported [that] Peter is standing before the gateway (or: entrance)" (vs. 14).
Luke describes the incident and includes this humorous detail. However, he also gives us a picture of the world view of those within the house, for when she reports to them that Peter is at the door, we read:
"Yet they themselves said to her, "You are either manic, or you are out of your mind!" But she continued strongly asserting and thoroughly insisting [that] thus [they] are to continue having [it] (= that it was so). So those folks kept on saying, one after another, [D adds: to her], "[D adds: Perhaps] it is his agent (or: The messenger is from him; or: It is the agent that pertains to him; It is the messenger that has his characteristics)!" (vs. 15).
Luke gives no explanation for what those folks said about "his agent," but we are reminded of the words in Mat. 18:10 where Jesus spoke about children:
"You men be constantly seeing [to it] (= be perceptive so as to take care) [that] you should not even once think down on (have a condescending attitude toward; think of low importance; despise; disdain; or: bring attitudes or ways of thinking down on) one of these little folks, for you see, I am now saying to you people that their agents within [the] heavens (or: messengers centered in [the] atmospheres) are throughout every situation continually observing the face (= the presence; = expressed feeling and attitude) of the Father - the One centered within [the] heavens (or: in the midst of, and in union with, [the] atmospheres)."
Was Jesus speaking symbolically, or literally? Jesus had been speaking in hyperbole, referencing Gehenna, and following this declaration in vs. 10 He began a parable about finding a lost sheep. These statements are grist for our imaginations, but the original audiences probably got the point. The Jewish culture, mixed with the Hellenistic influences of that day, along with traditions that had incorporated Persian religious views from their past time under that empire, had yielded a plethora of cosmologies. Since nothing more is said about this, we should probably just set these comments on the shelf, for now.
When those in Mary's home finally came to meet Peter at the door, he related the incident of his release, then said,
"'Report these things back to Jacob (James) and the brothers (or: brotherhood).' And then, after going out, he went his way into a different place" (vs. 17).
The chapter moves on to note the commotion among the soldiers, finding Peter missing from prison (vs. 18), then after mentioning that Herod made a thorough search for him, without finding him, Luke devotes the next verses to Herod, ending with his death (vs. 23).
Verses 23-24 return to the Good News, and the activities of Barnabas and Saul:
24. But the Logos of God (God's Word, thought and idea; or: the message pertaining to and the source of which is God; the verbal expression which is God [B reads: the Lord {= Christ or Yahweh}]) kept on growing (increasing) and continued being multiplied.
25. Yet Barnabas and Saul, after returning out of [D reads: from; other MSS: into] Jerusalem [E and other witnesses add: into Antioch], [are] fulfilling the dispensing and attending service - having taken along with [them] John, the one surnamed Mark.
We want to point to vs. 24, where Luke explains that
"the Logos (Word, etc.) kept on growing, or increasing, and was being multiplied."
Perhaps he meant that the message was being received by more and more people. But if that is the case, why did he phrase it this way? Was he indicating something about the character of the Logos? Did he have in mind the Vine metaphor that Jesus used of Himself in Jn. 15:1-17? Or, was the "verbal expression which is God" increasing so that folks were learning more information about the effect of Christ's death and resurrection and the spreading of His reign throughout the Empire? Was "God's idea" becoming clearer as time went by and many folks were likely entering into the discussion of what all this would mean? Or was this an ontological statement about the Logos becoming flesh as new members were being added to His body? Was the last Adam (1 Cor. 15) saying of His bride,
"This is flesh of my flesh and bone of my bone"?
John Gavazzoni responded to this with the following:
"That certainly fits with a pattern I noticed in the New Testament many years ago. In principle it's about the Word made flesh. What I noticed was that there's a parallel thread throughout the N.T. of the Logos growing and multiplying and the number of disciples greatly increasing. The thread shows up in each of the sections of the N.T. In the gospels, summarizing very essentially what the synoptic gospels have to say about Jesus, John wraps it up as 'the Word became flesh and dwelt among us...' Then in Acts, as the number of disciples increased, so the Word grew, was multiplied and prevailed. It was still He, singularly the Logos, but now expanded in and as many, and it just came to me, that this involved the Word being expressed in the uniqueness of each of us in our own way.
Then, in the epistles, Paul calls that expansion, 'living epistles, known and read of all men.' Though he does mention the Book (Scroll of Life) in one of his epistles, it's not until The Book of Revelation that that Scroll is highlighted. So the Logos, in whom was life, and the Life was the Light of men, has grown to become a Scroll of Life. That scroll is being opened to declare 'Life from the dead' I suppose we could say it's still being written, and when the sons of God, in whom the Word has become flesh, are manifested/unveiled/uncovered, creation will be delivered from its bondage to decay."
Ken Nichols shared these beautiful insight on vs. 24:
"As I currently think of the Logos as 'God's big idea peace plan for the cosmos,' I would tend to think of this as the message of God's peace being spread. I see this as a twofold message. One: that God had declared peace with man, that there was no enmity between them; that God's nature was ONLY mercy and forgiveness, and that judgement had been begun and finished on the cross. Two: that God's desire was for man to live at peace, and that Jesus taught us what that looked like in the Beatitudes.
That, insofar as it was up to US, that we should live at peace with all men. Where the Romans brought a message of 'peace' through subjugation, the apostles were bringing a message of peace through co-submission and self-sacrifice (i.e., taking up the cross). These twin messages of peace were spreading OUTSIDE of Jerusalem (where Jesus MOSTLY taught them - since they would directly impact the lives of those who lived there in the near future), to the surrounding areas. The message was NOT just about living at peace to save the lives of those who lived in and directly around Jerusalem in the upcoming apocalypse, but was becoming a 'bigger deal,' a spiritual message for not just the Jews, but soon for the entire known world. In other words he's saying 'Hey, this message of peace is REALLY taking off...'"
Dan Kaplan has pointed us to the following texts, in regard to vs. 24:
1 Jn. 2:5. Yet whoever may be habitually keeping (attentively guarding to observe) His Word (Logos; Thought; Idea; message), truly (or: actually; in reality) within this person God's Love has been perfected and brought to its goal (or: the love which is God has been matured, finished and reached its purposed destiny). In this we constantly know experientially that we continuously exist within the midst of Him, and in union with Him.
6. The person habitually speaking [thus, as though] to be constantly abiding (dwelling) within Him, is continuously under obligation himself also to go on walking about (= behaving and conducting his life) just as That One (or: on the level and in the sphere as [He]) walked (or: walks; = lives His life).
The Logos, "God's big idea," means keeping and observing it, and living our lives accordingly, with Jesus as our Pattern and Leader on this Path and Way of living. Dan also pointed us to 1 Pet. 2:
2. as recently born infants, intensely yearn (crave; long) for the non-baiting (undeceitful; guileless; honest; unadulterated) milk belonging to the Word (Logos) which is pertaining to thought, reason and communication, and which contains the qualities and characteristics contained in the message - to the end that, within it, you folks can (or: would; may) grow and increase into health and wholeness (deliverance; rescued safety; salvation; restoration),
3. since (or: if) you folks, "by sipping, tasted (= experienced) that the Lord [= Yahweh or Christ] [is] good, kind and useful (or: obliging and profitable)!" [Ps. 34:9]
The growth and increase begins with a birth (via the Logos) into this new realm of the Christ, and Peter encouraged folks to "yearn, long and crave" for the Logos, so that they could "grow and increase" by it. Note the descriptions of the Lord, from Ps. 34:9; He is "good, kind and useful - obliging and profitable!" Next Dan referenced 2 Pet. 3:18a,
"So be continually growing and increasing, centered within grace and in union with joyful favor, as well as [in] intimate, experiential knowledge and insight of (or: from, and which is) our Lord and Savior, Jesus Christ."
Also we have Rom. 5:20b,
"But where the Sin (the failure; the divergence and missing of the target) increases (or: abounded to be more than enough; becomes more intense) THE GRACE ("the act producing happiness, which is granted as a favor" - Jim Coram) at once super-exceeds (or: hyper-exceeded) over and above, surrounding to excessive abundance and overflow."
Growth was a recurring theme. Cf Isa. 9:7
Chapter 13
The narrative returns us to Antioch where, by this time,
"there were prophets (folks who had light ahead of time and spoke it before folks) and teachers," and in vs. 2 we read that, "in the midst of [the called-out community] continually doing public work (service for the people) for (or: in; to; by; with) the Lord [= Christ or Yahweh], as well as periodically fasting, the set-apart Breath-effect (or: the Holy Spirit) said, 'Now therefore, you folks section off (mark off boundaries so as to define; same verb used in Nu. 8:11, LXX, for sectioning-off the Levites) Barnabas and Saul - to (or: for; by; in; with) Me - into the work toward which I Myself have called (or: summoned) them.'"
There are a few things to note, here. First, this group in Antioch seems to be well established, having the gifts to them, from the Lord, of prophets and teachers, as we read in Eph. 4:
11. And He Himself at one point gave (or: gives; [p46: has given and it now exists as a gift]), on the one hand (or: indeed), the folks sent off with a commission (the emissaries; the representatives), yet also those who have light ahead of time and speak it before others (the prophets), and on the other hand those who announce goodness and well-being and bring good news, and then the shepherds, and finally teachers (or: the shepherds-and-instructors),
12. facing and with a view toward the bringing down of the fresh and timely, for the preparation (mending; knitting together; adjusting; fitting; repairing; perfectly adjusting adaptation; equipping; completely furnishing) of the set-apart folks (the saints; the holy ones) unto a work (or: into an action; into the midst of a deed or task) of attending service and dispensing, [leading] unto (or: into) construction (house-building) of the body which is the Christ (or: whose source, character and quality is from the Anointed One; or: the body formed by the Anointing),
13. [to go on] until we - the whole of mankind (all people) - can (or: would) come down to the goal (or: attain; arrive at; meet accordingly; meet down face-to-face): into the state of oneness from, and which is, The Faithfulness (or: the unity of, that belongs to and which characterizes that which is faith; or: the lack of division which has its source in trust, confidence and reliability, has the character of and is in reference to the loyalty and fidelity), even which is the full, experiential and intimate knowledge (or: and from recognition; and of discovery; as well as pertaining to insight) which is (or: of; from; in reference to) the Son of God, [growing] into [the] purposed and destined adult man (complete, finished, full-grown, perfect, goal-attained, mature manhood) - into (or: unto) [the] measure of [the] stature (full age; prime of life) of the entire content which comprises the Anointed One (or: which is the result of the full number which is the Christ; of the effect of the fullness from the [Messiah]; from the effect of that which fills and completes that which refers to the Christ; of the result of the filling from, and which is, the Christ) - [cf 1 Cor. 13:10-11]
14. to the end that no longer (or: no more) would or should we exist being infants (immature folks; not-yet-speaking ones), continuously being tossed by (= being caused to fluctuate from) [successive] waves and repeatedly being carried hither and thither (or: around in circles) by every wind of the teaching (or: from what is taught) within the caprice (the throw of the dice; versatile artifice; games of chance; the trickery) of mankind, in readiness to do anything (amoral craftiness; working everything; or: = while stopping at nothing) with a view toward and leading to the methodical treatment (or: the systematizing or technical procedure) of The Wandering (the straying; the deception; [A adds: of the thrusting-through; or: from the person who casts {divisiveness or harm} through the midst of folks]).
15. But continuously being real and true (living in accord with reality and the facts; holding to, speaking, pursuing and walking in Truth; truthing it) within, and in union with, love (or: centered in unambiguous acceptance; a full giving of ourselves with an urge toward union), WE can GROW UP (enlarge; increase) into Him - the ALL which is the Head: Christ (or: [and] we would in love make all things grow up into Him Who is the head and source: [the] Anointed One)!
16. - from out of Whom (or: out from the midst of Which) all the Body (or: the entire body) being continuously fitted and framed together (made a common joint by a word; laid out and closely joined together) and constantly being knit together and caused to mount up united through every fastening (or: joint) of the supply of rich furnishings (or: through every assimilation of the full supply of funds; through every touch {kindling; setting on fire} of the completely supplied requirements) in accord with (or: down from; commensurate to; in the sphere and to the degree of) the operation (operative, effectual energy) within [the] measure of each one part [other MSS: member], is itself continually making (or: is for itself progressively producing and forming) the growth and increase of the Body, [focused on and leading] into house-construction (or: unto building [up] and edification) of itself within the midst of, and in union with, love (full self-giving in an unambiguous urge toward union or reunion; acceptance).
This passage should shed light on the situation in Antioch when Barnabas and Saul arrived. So it should be not surprise that we observe the second point:
"the set-apart Breath-effect (or: the Holy Spirit) said."
We are not told how the Spirit spoke to them; just that He did. Let this sink in. God spoke to the group in Antioch. They did not have to "check with headquarters" in Jerusalem. The Spirit played an active role in making decisions concerning the local group. They were in touch with God. A simple statement by Luke; a huge revelation to us.
Another point: this community was,
"doing public work (service for the people) for (or: in; to; by; with) the Lord."Now the religious-minded translators render the verb,
"conducting a religious service to the Lord" (Hart); "ministered to the Lord" (KJV; Nyland); "were worshiping the Lord" (ESV; NRSV; NIV); "engaged in worshiping God" (Barclay); "ministering to the Lord" (CLNT). Now the NWT reads "publicly ministering," while the Kingdom Interlinear Translation more correctly gives, "doing public work."
My Analytical lexicon gives for this verb: "properly: to perform some public service at one's own expense." The noun for this activity is from leitos (public) and ergon (work). But these other translations transform this into a "church service" or fit it into Christianity's later Judaized-religion which brought back the work of a priesthood. This verb was used of the old covenant priesthood (e.g., Heb. 10:11), but Heb. 10:12ff explains that Christ's one sacrifice ended that kind of "work." Did the called-out folks in Antioch have priests? 13:1 says there were "prophets and teachers." But verse 2 speaks of what the COMMUNITY was doing. Paul used this same verb in Rom. 15:27,
"the ethnic multitudes (the nations; the Gentiles; the non-Jews) have common participation and shared existence in their spiritual things, they also continue indebted to perform COMMUNAL SERVICE to and for them in things pertaining to THE MATERIAL LIFE (or: fleshly things)."
Another point here is the dative case used in the phrase that is the indirect object of the verb we have just been discussing. It is the phrase "the Lord" with no expressed preposition. So we must consider the context, and apply the functions of the dative case that make sense here, and so, including the parenthetical expansion, here is what is on offer: "for (or: in; to; by; with) the Lord." The work was done for the Lord and to the Lord (Col. 3:23; 1 Cor. 10:31); but this work was also done in the Lord (Acts 17:28), and with the Lord (2 Cor. 6:1); and it was done by the Lord (Phil. 2:13). Just keeping all these functions of the dative case in mind, we are joined to all these other thoughts from Paul.
And now to the final clause of vs. 2:
"you folks section off Barnabas and Saul - to (or: for; by; in; with) Me."
We have another case of no expressed preposition before the personal pronoun "Me," which is also in the dative case. So just ponder what each of those would imply. What a blessed "sectioning off" that these two men experienced. Think of the companionship involved in the rendering "with Me."
The final phrase, "into the work toward which I Myself have called (or: summoned) them," implies that their entire lives and beings were "marked off with boundaries so as to define [them]" as were the Levites in the old covenant/arrangement.
In vs. 4 we read,
"They themselves indeed therefore - being sent out from the midst by the set-apart Breath-effect (or: under the Holy Spirit)."
Once again we see the Breath-effect directly involved in the actions of those being "led by the Spirit" (Rom. 8:14). There may also be an inference, here, to vs. 2, "you folks section off," and vs. 3,
"placing their hands on (or: to) them, they loosed [them] away."
We see all through Acts that the entire called-out community is involved with what is going on, even if the narrative highlights certain individuals who are gifted for a particular work or function. What Paul later will refer to as a "body of Christ" can already be seen as the context of activity.
Luke now follows the work of Barnabas and Saul, and in vs. 5 we read:
"And so, upon coming to be in Salamis, they began bringing God's Logos down (or: thoroughly announcing the message and proclaiming God's Word, Idea and thought; [note: the prophets brought the Word of God down from heaven, and to the people]) within the synagogues of the Jews..."
What I have first rendered "bringing... down," is the verb angello (to tell; to announce) that is prefixed with the preposition kata (down; or, when joined to a verb it can become an intensifier: thoroughly). I kept the root idea and inserted a bracketed explanation for the concept of "down" in this context. The Concordant Key-word Concordance lists the central meaning as being "to down-message." The parenthetical expansion gives the common usage, but the literal rendering allows our imagination to better perceive what is in the word picture. We can best understand the thinking and linguistic environment of ancient texts when we keep in mind their world view. With these folks (as with many moderns, today) "heaven" is thought of spatially, as being "up." They were proclaiming God's Word, and in doing so they were bringing down the Logos, God's Idea and thought - the concept and expressed message about the Christ. Christ, the Logos become flesh, was the Word that they thoroughly announced to those Jews.
Verses 6-12 describe the incident with the Roman proconsul (regional governor),
Sergius Paulus, and"a magus [note: originally of the Persians, Medes and Babylonians as priests and wise men, magi specialized in the study of astrology and enchantment and were often employed as official spiritual advisers; some were sorcerers] [and] a false prophet - a Jew named Bar-Jesus, who was in association with the proconsul,,,, kept on standing in face-to-face opposition to them."
Saul's response, and the results which followed, are noteworthy:
9. Yet Saul - the [same] man also [being] Paul - being filled full of set-apart Breath-effect (or: being filled with [the] Holy Spirit and a sacred attitude), after staring intently into him, said,
10. "O you son of an adversary (of one who throws something through another person; = one who has the character and qualities of a devil), all full of fish-bait (or: filled with every fraud and deceit) and every thing that is done adroitly and with ease (knavish schemes and roguish tricks) - enemy of all fairness, equity, rightwised behavior and just relationships which constitute the Way pointed out (= covenant principles)! You will not of yourself cease thoroughly perverting and twisting in two (or: distorting) the straight ways and paths of [the] Lord [= Yahweh, or, Christ],
11. "and so at this moment, look and consider: [the] hand of [the] Lord [is] upon you, and you will proceed being a blind man, not seeing the sun - until an appointed season, and a fitting situation!" So instantly, and from the necessary [situation], a thick mist (also: a medical term for a failure of sight) and darkness (obscure dimness and shadowed gloom) fell upon him, and then, continuously going around, he kept seeking people to lead him by the hand. [~ Paul in 9:9, above]
12. At that point the proconsul, having seen what had happened, at once was convinced, believed and is trusting - being progressively struck out the midst of himself (or: = struck out of his [wits]), and astounded, upon (or: at) the Lord's [= Christ's or Yahweh's] teaching (or: teaching about the Lord, and from the Lord).
We don't see much of this today. Some might complain that Paul was not being Christ-like in this situation, but we think that Luke included this to show the power that attended the authority of Christ's sent-forth folks at that time. With Christianity being almost ubiquitous in our day, it is easy to forget how new and unusual it was to the folks in that day.
Verse 14 finds them in Pisidian Antioch, in another synagogue, where they are asked to share with the group, and Paul gives the message. In vss. 17-25 Paul briefly rehearses Israel's history up to the time of John, the immerser. Having set the stage with this foundation upon which to build for these Jews, he then presents the proclamation:
26. "Men! Brothers! Sons of the race (or: family) of Abraham as well as those among you continuously revering and respecting God (or: [who] are God-fearers; proselytes)! The Logos (Word; message; idea; matter laid out; pattern-forming information) of this deliverance (salvation; rescue; return to health, wholeness and our original state of being) was sent forth out to us [other MSS: you]!
27. "You see, those presently residing in Jerusalem, along with their rulers, not knowing this or even the voices of the prophets - those being regularly and repeatedly read in accord with every sabbath - they fulfilled [them] in judging [Him] (or: not recognizing or knowing, and being ignorant about, this One, by judging [Him] they fulfilled the voices of the prophets which are continuously being read, down on every sabbath).
28. "And even though not finding in Him even one cause for death, they asked Pilate to take Him up to be executed.
29. "So as they ended all the things having been written concerning Him, after taking [Him] down from the wooden pole (stake; cross), they put [Him] into a memorial tomb.
30. "Yet God aroused and raised Him up from out of the midst of dead folks,
31. "Who was from time to time seen on many days by those walking back up together from Galilee into Jerusalem - who at this time continue being witnesses of Him to the people.
32. "And thus we ourselves continue bringing and declaring [to] you folks the good news [about] the Promise that was being birthed to (or: was occurring toward) our fathers
33. "that God has filled this out of [our] midst (or: has fully fulfilled this) for (or: to; in) our children in raising (resurrecting) Jesus - even as it has been written in the second Psalm, 'You are My Son; I Myself have given birth to You today.' [Ps. 2:7]
34. "Now, seeing that He raised Him up from out of the midst of dead folks - no longer being about to be progressively returning into corruption and decay. Thus He has declared, 'I will proceed giving to and among you people the faithful and trustworthy qualities and aspects of pious and benign loyalty which belonged to David.' [Isa. 55:3]
35. "Wherefore also, in a different [Psalm], it continues saying, 'I will not proceed in giving Your Pious and Benignly Loyal Person to see (= experience) decay or corruption.' [Ps. 16:10]
36. "You see David, on the one hand - in his own generation - after rendering subordinate service to the counsel, purpose and express will of, and from, God, fell asleep (= died) and was added to his fathers - and then saw (= experienced) decay and corruption.
37. "On the other hand, He whom God aroused and raised up did not see (= experience) decay or corruption.
38. "Therefore be it now known to you and progressively experienced by you folks - men... brothers - that through This One is being continuously and progressively announced, as a message come down to (or: for; among) you people, a flowing-away of mistakes (a sending away of failures; a divorce from sins; an abandoning of errors; a forgiveness from situations of missing the target; a release from deviations),
39. "even (or: also) from all things of which (or: from which) you folks, in union with (or: within; centered in) [the] Law of Moses, had no power or ability to at any point be rightwised (eschatologically delivered or turned in the right direction; made right, fair, equitable and in right relationships within the Way pointed out). In union with, centered in, and within This One, everyone - the habitually trusting, the repeatedly faithing, the normally believing, or the continuing faithful (or: all humanity - which when habitually trusting, repeatedly faithing, progressively believing or continuing faithful) - is being progressively rightwised (eschatologically delivered, turned in the right direction, and habitually placed in covenant relationships which accord with the Way pointed out; or: continuously made right, fair, just and equitable).
Verses 26-37 have told the story, and now vss. 38-39 present the results of the story: the Good News! It begins with this One being announced as a message come down to them:
a) a flowing-away of mistakes [from them]
b) a sending-away of failures [from their lives]
c) a divorce from [their] sins
d) [their being able to] abandon [their] errors
e) a release from [their] deviations
f ) a forgiveness from situations of missing the target.
And all of this is for all of us. What good news. What a release. What freedom from guilt. We no longer have to carry our past around with us. The effects of our failures are wiped away.
But there is more: vs. 39 makes clear that the Law could do none of this. Yet,
"in union with This One, or centered in This One, and within This One, all humanity - which when habitually trusting, repeatedly faithing, progressively believing or continuing faithful" - any or all of these aspects or manifestations of the Spirit within - "is being progressively rightwised" (etc., as the parenthetical expansion offers).
What glorious good news!
40. "Therefore see to it [that] the thing having been declared within the Prophets (= the writings of those who had light ahead of time) may not be coming upon you folks,
41. 'Continue looking and keep on directing your eyes, you scorners and despisers who maintain a down frame of mind, and be at once wondering and marveling in amazement - and then be caused to disappear (be made invisible), because I Myself am progressively accomplishing a work in your days - a work which you folks cannot trust or put your faith in (or: would not believe) even if someone would relate [it] in detail to you.'" [Hab. 1:5] [D adds: And they {i.e., those hearing him} were silent.]
Paul concludes his sermon with a warning from the Prophets, the Scriptures of these Jews. Verses 42-45 inform us that some received his message and they were invited back for the next sabbath gathering where
"almost all the city was led together to listen to and hear the Logos (Word; message; information) of the Lord,"
but this filled the Jews (i.e., those not accepting the message) with jealousy, and they began speaking abusively and were contradicting Paul. At this, Paul and Barnabas said,
"It was a matter of constraint, compulsion, and pressed indispensability [for] God's Logos to be spoken to you folks first! Yet since you folks continue to push it away from yourselves, and are repeatedly judging (or: deciding) yourselves [to be] not worthy of the eonian life (the life pertaining to the Age [of Messiah]; the life whose source and character is from the Age), look! We are now being turned unto the nations (the ethnic multitudes; the Gentiles; the non-Jews). You see, thus has the Lord [= Christ or Yahweh] inwardly directed to (set a goal for) us: 'I have placed (or: set) you unto [being] a light of nations (ethnic multitudes; non-Jews), [in order for] you to be [placed] into the midst of a deliverance (a rescue and a return to health and wholeness) as far as [the] last [point] of the earth!'" [Isa. 49:6] (vss. 46-47)
But of course,
"Now upon hearing [this], the non-Jews (the [folks of the] nations and ethnic groups) began rejoicing and continued glorifying (enhancing the reputation of) the message from God (God's Logos: God's Word and idea)... So the message of, from, and about, the Lord [= Christ or Yahweh] (or: the Lord's Word and idea; the Logos, which is the Lord) began being carried through the midst in all directions - and continued thus throughout the whole country (or: region)." (vss. 48-49).
However, those holding to Judaism drove the disciples out of that country, so they went on to Iconium, and the chapter ends by reporting that the disciples
"continued being repeatedly, or progressively, filled with joy and a consecrated attitude (a holy spirit; a set-apart Breath-effect; or: [the] Holy Spirit)."
Chapter 14
Luke picks up their activities in Iconium with some accepting, and some rejecting, the message, yet they were
"continuously giving evidence for, testifying by, and bearing witness to, the Logos (Word; message; idea; pattern-forming Information) of, and which is, His grace and from His favor, by repeatedly giving signs and granting miracles (or: portents; wonders) to be happening through their hands" (vss. 1-3). But the population being split - some for and some against - concluded with those being against pelting the missionaries with stones, so they continued on "into the cities of Lycaonia, Lystra and Derbe - as well as the surrounding country, and there (= in those places) they were continuously bringing and declaring the good news" (vss. 4-7).
So we see the pattern continuing.
In Lystra, Paul heals a lame man and the population think the Paul and Barnabas are the gods come in human form, and begin to make a sacrifice to them. Paul stops them and preaches a short sermon, but Jews who had followed from Antioch and Iconium persuaded the crowd against Paul and Barnabas, and the crowd now turns on Paul, stones him and then drags him outside the city (vss. 8-19). But vs. 20 informs us,
"However, with the disciples' forming a circle, surrounding him, upon arising (or: after standing back up again; or: upon resurrecting) he entered into the city. Then on the next day he went out, together with Barnabas, into Derbe."
They continue their journey, circling back to Antioch,
"progressively establishing (fixing and making to stand) the souls (inner lives) of the disciples (or: students), repeatedly calling [them] alongside to give relief, aid and comfort while encouraging [them] to continue abiding and remaining in place by The Faithfulness (or: in this trust, reliance, confidence and assurance; with the loyalty of conviction), and [saying] that, 'It continues binding and necessary for us to enter into the reign of God (or: God's kingdom; the sovereign activities which are God) through the midst of many pressures, squeezings, tribulations, afflictions and oppressions'" (vs. 22).
This final statement, in vs. 22, echoes what Jesus said in Mat. 7:14,
"the gate is narrow, cramping and restrictive which is habitually leading off into the Life - and the path has been compressed and squeezed [to where the traveler is being pressed and encumbered] - and the folks presently (or: one after another, in a continuous procession) finding it are few."
The "Life" to which Jesus referred, is "the reign of God" of which Paul spoke. In Jn. 16:33, Jesus had given His followers a wonderful promise, despite their circumstances:
"I have spoken these things to you so that you may continuously have (hold; possess) peace and a joining centered in, within the midst of, and in union with, Me. Within the System (dominating and controlling world of culture, religion, economy and government; or: among and in union with the aggregate of humanity) you normally have pressure and stress (or: continually have squeezing; repeatedly have tribulation and oppression), but nonetheless, be confident and take courage! I, Myself, have overcome and conquered the System (dominating world; organized arrangement of religion and society; aggregate of humanity) so that it stands a completed victory!"
This chapter ends with their arrival in Antioch and giving a report to the called-out community there of what God had done, and that He
"opened up a (or: [the]) door of trust with the ethnic multitudes (or: from faith among the nations; of confidence for the non-Jews; from Faithfulness to the Gentiles)."
Notice that the phrase,
"door of trust WITH the ethnic multitudes,"
can also read,
"a door from faith AMONG the nations," or, "a door of confidence FOR the non-Jews," or, "[the] door from Faithfulness [first Christ's, then His sent-forth folks] TO the nations."
Each function of the dative case fills in the picture more clearly. The use of the term "door," in vs. 27, calls to mind how Jesus referred to Himself as the Door in Jn. 10:7, 9, and also the
"door (or: gate; entrance; portal), having been opened (thus: standing open) within the atmosphere (or: heaven; sky)" for John (Rev. 4:1).
Chapter 15
Now we have Judeans coming to influence the Antioch congregation to Judaize, teaching,
"Unless you folks should (or: would) get circumcised within (or: by) the custom of Moses [D reads: and should habitually walk (= order your lives) in (by) the custom of Moses], you continue without power to be saved" (vs. 1).
This brought about a dispute between Paul and Barnabas, on one side, and the Judaizers on the other side of the issue. The result was Paul and Barnabas being sent to Jerusalem to "break the tie" on the matter where they reported to the called-out folks what had been happening (vss. 2-4). Verse 5 informs us,
"Yet certain men from the sect of the Pharisees - being ones who had believed and were now trusting - stood up out of the midst, [as a group] saying that it continues binding and necessary for them [i.e., the non-Jews] to continue with circumcision, besides to continue to be observing the Law of Moses."
They were representative of the Judaizing faction within the community. Their position was clear: "salvation" was through keeping the Law and observing its customs. They were in concord with those of whom we read in vs. 1, above.
After considerable discussion on this matter, Peter stood up and addressed the group:
"You yourselves continue well versed that from the days of the beginning God chose among you folks [for] the ethnic multitudes (or: nations; non-Jews) to hear the Logos (Word; idea; message) of the good news through my mouth - and then, to at once trust and believe! And God, One who knows (or: has insights into) the heart by intimate experience, has given evidence for them in giving the set-apart Breath-effect upon them, just as [He did] to us, also! Furthermore, He made not even one separation of any kind between both us and them, at once cleansing their hearts by faith (with trust; in The Faithfulness [of Christ]; to and for convinced reliance)! Therefore, why are you folks at this time continuing to test God [by attempting] to put upon the neck of the students (disciples; apprentices) a yoke which neither our fathers (= ancestors) were, nor we ourselves are, strong enough [even] to pick up, [much less] to carry?
But to the contrary, through the grace and gratuitous favor of the Lord (or: Owner) Jesus [C, D & others add: Christ] (or: which has its source and character in [Yahweh] - Jesus; or: which is the Lord Jesus) we continue trusting and believing to at once be delivered or rescued or saved or made whole, in accordance with which manner those people also [are] (or: But rather, we ourselves habitually trust to be wholly restored to health and returned to our original state and condition, through the joyous grace which has the character and qualities of Jesus, the Lord - in the same way as those folks [were], also)" (vss. 7-11).
Before we continue, notice that Peter said,
"He made not even one separation of any kind between both us and them" (vs. 9).
This is the message of Paul, in Eph. 2:11-19,
"making (forming; constructing; creating; producing) The Both [to be] one... to the end that He may frame (create; found and settle from a state of wildness and disorder) The Two into One qualitatively New and Different [p46 & others: common] Humanity" (vss. 14-15).
This presentation, by Peter, gives a view that opposes the Judaizers, which was given in vss. 1 and 5, above. Peter's response intimates that since the
"ethnic multitudes," to whom he was sent, had been given "the set-apart Breath-effect (Holy Spirit)" and that God had "cleansed their hearts by faith (or, by the Faithfulness of Jesus going to the cross), bringing them to convinced reliance," then it was obvious that they were "saved" by these gifts. Therefore, why burden them with the Law - which neither the Jews nor their ancestors were able to pick up and carry (i.e., observe and keep)? It was the Lord's grace and favor which was the source of their trusting and believing, and through this grace they were "at once delivered and saved... in accordance with which manner those people also are."
The Spirit had come to them, on the Day of Pentecost, apart from any particular act of the Law that they had performed. Likewise with these Gentiles - they did nothing to receive the free gift from God.
The alternate reading parenthetically on offer in vs. 11 says that it is the grace that has the character and qualities of Jesus that is the means of their (i.e., the Jews') habitually trusting to be restored (delivered, saved, etc.). And this is "in the same way as those folks," (i.e., the Gentiles) which means that it is without observing the Law of Moses.
Peter's witness to the group was effective is countering the thrust of the Judaizers, for vs. 12 tells us:
"So [D adds: with the older men (or: elders) now accepting and consenting to the things having been spoken by Peter,] the entire multitude became silent, and they began listening to Barnabas and Paul progressively unfolding..."
Following their presentation, Jacob (or: James) addresses the group with a conclusion that for the time being stalled off Pharisees and other Judaizers, but it would not put an end to this conflict between these two points of view. These same issues followed after Paul's work and teachings, and in various forms has plagued the Christian religion ever since. But let us observe Jacob's historic words to the group (he was evidently considered a leader within that Jerusalem community):
13. Now after the [time for] them to become silent, Jacob (or: James) [D adds: upon arising] discerningly responded, presently saying, "Men! Brothers! Hear (or: Listen to) me!
14. "Simeon led [us] out and unfolded, relating in detail, how God first made a visit (and: took an attentive look characterized by complete care) to at one point take from out of the midst of the ethnic multitudes (or: nations; folks who were non-Jews) a people for His Name (= as His representatives and for His glory; or: by His Name [= power and authority]; in His Name [= possession and realm of being]; with His Name [= character and reputation]; to His Name).
15. "And with this, the words (or: messages; Logoi) of, or from, the Prophets (= the writings of those who had light ahead of time) continue sounding together in agreement and symphony, just as it has been - and stands - written,
16.'After these things I will proceed turning back again (or: return), and I will progressively build back up again (rebuild as a house) the tent (or: tabernacle) of David - the one having fallen down. Then I will continue building back up again (rebuild as a house) its things having been turned upside down - also I will keep on making it straight and erect again
17.'so that the rest of humanity would seek out and earnestly try to find the Lord [= Yahweh] - even all the ethnic multitudes (nations; non-Jews), upon whom My Name has been called upon and remains surnamed and attached: upon them, continues saying [the] Lord [= Yahweh] - the One constantly doing these things.' [Amos 9:11-12; Rev. 21:3]
18. "[These have been] known from an indefinite period of time (from [the; this] age) by insight and personal experience. [or: with other MSS: "Known in (or: with; or: to; by) the Lord {= Yahweh or Christ}, by experience and insight from the indefinite past, are His deeds and works.]
19. "Hence, I myself am now judging and deciding not to continue making it more difficult for, or to be troubling or harassing, the folks from the ethnic multitudes (the nations; the non-Jews) [who] are progressively turning upon (= turning around to) God,
20. "however, to send word by a letter for them to be habitually holding themselves away from the effects of ceremonial pollution from the idols - as well as from the prostitution (or: whoring; [note: may also have reference to temple idol worship]; or: sexual immorality; [p45 omits this phrase]) - and from [something that was] strangled [i.e., where the blood was not drained out], also from blood [comment: these were prohibitions from the Law, in Lev. 17 & 18; D adds: Also, whatever you would not normally want to be happening to yourselves, do not do to others].
21. "For you see, Moses - from out of [the] original generations - continually has folks repeatedly making public proclamation of him [= of his laws], in city after city within the synagogues, being habitually read aloud in correspondence with every sabbath."
So the decision was made (Peter, of course being in agreement with Jacob) and the next verse records the action taken by the group:
22. At that point it seemed [good; favorable] to the sent-forth folks and the older men (or: elders), together with the whole called-out community, to send adult men - folks picked out (or: chosen; selected; spoken-forth) from among their midst - into Antioch along with Paul and Barnabas, [namely], Judah - the one normally being called Barsabbas - and Silas (probably = Silvanus), men normally taking the lead among the brothers (= fellow believers).
The next verse and on through vs. 30 give the content of the letter and its being brought to the called-out community in Antioch. The reading of the letter caused them to,
"burst into rejoicing at the helpful and encouraging [message] of comfort and relief."
The rest of the chapter records more of what went on there:
"However Paul and Barnabas continued spending time in Antioch, constantly teaching and repeatedly bringing the good news - declaring the Logos (Word) of, and from, the Lord [= Christ or Yahweh]: the message of ease and well-being - along with many different folks, also" (vs. 35).
The final phrase of this verse would seem to indicate that Paul and Barnabas were not the only folks spreading the message throughout the city. The chapter ends with a disagreement between Paul and Barnabas concerning John-Mark, and it resulted in their going their separate ways.
Chapter 16
Next, Luke follows Paul and his missionary journey. We will not remark on his activities, but will note some expressions that Luke uses to describe what was happening. First will be vs. 5:
"The called-out communities were indeed, therefore, being progressively made strong, firm, solid and stable by The Faithfulness (or: in union with the trusting conviction; with loyalty), and they kept on increasing and superabounding in number daily."
Here we will point out just one phrase, which is again in the dative case, with no expressed preposition. It is, "by The Faithfulness." I chose this as the first rendering, instead of the common translation, "in the faith." This common rendering tends to suggest that "the faith" was a set of beliefs - because this is how it came to be read, through the dogmatic and theological lens of the organized church, in the following centuries. But my bold rendering suggests that the strength and stability and growth of these communities was "by Christ's Faithfulness" - first being the work of the cross, and then being His work IN them, through His Spirit indwelling them. The parenthetical expansion offers other viable alternatives, which are, of course, true. But Christ's Faithfulness to them is what brought all this about (Phil. 2:13).
Verse 9 records Paul's vision which was of a man calling for them to go to Macedonia, so they headed for that province and wound up in Philippi, then met with some women who had met for prayer by the river. In vs. 13 Luke writes,
"we had been supposing (or: inferring from custom) there to be a place of prayer (may = a synagogue; a place devoted to imparting goodness and to speaking toward things being well)."
Because of ceremonial washings, synagogues were often located by a source of water. Scholars have suggested that this was the reason that Paul "supposed" that they would find a place of prayer there. They meet Lydia there, she is immersed, and then she offers them hospitality.
Verse 16-18 record this incident:
"... a certain servant-girl (or: maid) - continuously holding a python spirit (or: repeatedly having a python breath-effect; = a serpent attitude and orientation; = an animistic practitioner;
[note: in Greek mythology, Python was a giant snake guarding the oracular sanctuary at Delphi until slain by the god Apollo; later, the term came to refer to divination, ventriloquism and oracular spirits])
suddenly comes to meet with us (or: comes from under to confront us face to face), who, by habitually performing many acts of the craft of divining, fortune-telling and casting spells, had been consistently providing a steady source of income for her owners (or: masters; lords). This girl, repeatedly following Paul and [the rest of] us down [to the river], kept on crying out and shrieking, constantly saying, 'These people (or: humans) are slaves of the Most High God [= the Hebrew phrase: El Ha Elyon], who are constantly and progressively bringing the news down and are announcing to you folks [other MSS: to us] a way (or: path) of safety and deliverance (or: health, wholeness and salvation).'"
Paul becomes annoyed at this harassment, and one day,
"finally turning around [toward her], Paul says to the breath-effect (or: spirit; or: said in and by the Breath-effect and Spirit), 'I am now giving a directive to you (or: passing on an announcement for you) - within and in union with [the] Name of Jesus Christ - to go out and away from her at once!' And thus, it went out that very hour."
This episode reminded Dan Kaplan of the authority given to Moses in Ex. 7:1, where Yahweh told Moses,
"See, I appoint (or: give) you [as an] elohim (god) to Pharaoh,"
and then vss. 9-12 which tells of the episode of Aaron's rod/snake swallowing the rods/snakes of Pharoah's courtiers. Dan also called to mind Jas. 4:7,
"So stand in opposition to the [or: your] adversary (or: take a stand [as in battle] against the person trying to thrust you through [with a weapon, or a word] or cause division), and he or she will progressively flee (take flight) away from you!"
This is what Paul had just done, in vs. 18, above. We also have Mat. 10:1a,
"And at one point, upon summoning His twelve disciples to Himself, He gave to them authority (privilege from out of Being) pertaining to unclean spirits (attitudes; breath-effects), to be habitually casting them out."
With her special gift no longer functioning, her owners became upset with Paul, for they normally made a lot of money from her psychic abilities. So the girl's masters bring Paul and Silas to the city magistrates, accusing them of causing trouble and teaching unlawful customs. The magistrates beat them and then threw them into the local prison, with their feet in stocks (19-24). Verses 25-31 record the "Philippian Jail" experience:
"Now at about midnight, Paul and Silas, continuing in thinking toward having the situation go well (or: imparting words toward having goodness), began singing hymns [to] God. So then, the prisoners kept on attentively listening... Now suddenly a great shaking occurred so that foundations of the prison were caused to move to and fro... all the doors were at once opened and the bonds of everyone were loosened. So the jailer coming to be awakened and having seen the doors of the prison being opened up, on drawing [his] sword was about to proceed in killing himself, continuing in assuming - from what normally happens - the prisoners to have fled out. But Paul shouted in a loud voice, saying, 'You should perform nothing bad to yourself - we are all in here! So, after asking for lights, with a leap he rushed into [their] midst, and then coming to be in the midst of a tremble, he fell down toward Paul and Silas [and] said to them, 'Sirs what is it now necessary for me to continue doing or keep on performing so that I can be kept safe (or: rescued)?' So these men said, 'At once place your trust and confidence upon the Lord Jesus, and then you as well as your household will be kept safe (or: rescued and kept from trouble or danger [from the consequences of these events]).'"
The extent of the potential freedom effected by the earthquake, together with the fact of no one being hurt, is remarkable. But the situation presented danger to the jailor. He assumed that prisoners had escaped, which would likely mean a painful death for him, and perhaps for his family, so he decides to make a quick end of his life. Even with Paul assuring him that none had escaped, he still thought that he would be in trouble with his superiors, so he asks Paul and Silas what he should do to be kept safe in this situation. The answer was to put his trust in the Lord, Who would keep him and his household safe. This incident has often been interpreted as the jailor suddenly wanting to "be saved" from his sins and from hell, with Paul giving him the formula,
"Believe in the Lord Jesus, and you will be saved [and, presumably, 'go to heaven when you die']."
We suggest that the jailors cry for help was in the same sphere (i.e., to be kept physically safe) as that of the disciples in the storm on the lake,
"Lord, save us!" (Mat. 8:25).
In vs. 32 we find Paul and Silas speaking God's Word (Logos; message; Information) to the jailor and his household, who
"washed [the bruises from] the blows, and bathed [their] stripes" (vs. 33;
Was this fact included as an allusion to Joseph of Arimathea caring for the body of the crucified Jesus, and the women's preparation of spices and ointments - Lu. 23:53, 56?). It certainly expresses the jailor's appreciation, and was an act of kindness that he may never have done before. Their emergence of Paul and Silas from the prison could be seen as a lived-out parable of resurrection. Next, Paul baptized them all. Verses 34-40 report the rest of the story up to their visiting Lydia and "the brothers" (i.e., folks from the same Womb - the literal meaning of the word), before departing from Philippi.
Chapter 17
The narrative now brings them to Thessalonica, and to a synagogue of the Jews, where
"corresponding to the custom having been normally practiced by Paul, he went into [their] midst to face them, and thus, upon three [consecutive] sabbaths he laid out thoughts and ideas to them through reasoning from the Scriptures" (vs. 2)
, and we find a short statement of what Paul taught them, in vs. 3 where he was,
"thoroughly and progressively opening up and repeatedly placing [passages of Scripture] side-by-side, [showing them] that it had continued binding and necessary for the Anointed One (the Christ) to experience, and at some point to suffer, but then to rise from out of the midst progressively publishing down among) you folks, is the Anointed One (the Christ; = the Messiah).'"
Luke presents only this summation of "the Gospel" and then, in vs. 4, informs us that,
"certain folks from among them were persuaded and became convinced - including a great multitude of 'God-fearing' Greeks, as well as not a few of the leading (most prominent) women [of the city]."
From this report, it would seem that Jesus being the awaited Messiah was what those of Second Temple Judaism needed to hear, as "the Gospel." Then vss. 5-10 give the results from those Jews who did not accept this message, and so Paul and Silas carry on to Berea, where
"folks who received and welcomed the Logos (the Word; the message; the idea) with all eagerness [were] repeatedly examining again, separating back and sifting up and down the Scriptures - day by day - to determine if these continue having it thus (or: holding it in this way)."
In other words, Paul's message to them, also, was that Jesus being the Messiah was based upon OT Scriptures. Verse 12 asserts that many believed, and then notes that among these were
"respectable Greek women and men, not a few."
So already the called-out folks are a mix of Jews and Gentiles (cf Eph. 2:11-19).
17:16 finds Paul in Athens, noting that
"the city was full of idols (or: as he was progressively beholding the city continuously existing in a correspondence to idols; or: repeatedly noticing the city as existing in the sphere of concepts and mental images of forms, fancies and appearances, as well as being followers along the line of perceptions)."
We should pause here, and consider the alternate renderings that are on offer. The root idea of the word "idol" is "form." Was he observing that the Athenians lived their lives "in a correspondence to idols,"? - in other words, was the relationship to those idols a governing force for how they lived their lives? Or, was he more referring to the philosophical concepts, as well as the physical "idols," that concerned "mental images of forms, fancies, appearances or perceptions" that ruled their behaviors? Considering the teachings of Plato (about "forms"), Paul may have been using a play on words about this center of philosophies. These mental concepts, images and perceptions are common even in our own days and cultures. Verses 17 instruct us that, "he began to reason and dialogue (hold discussions) with the Jews and with the reverent, religious folks within the synagogue, and then, day by day in the marketplace, to those happening along," and then vs. 18 brings him in contact with philosophers (Epicureans and Stoics) who were curious of what he had to say. They referred to him as a
"seed-collector (or: seed-layer; or: = a bird or a gleaner that picks up scraps in the market place or fallen seeds in the field; or: = a chatterer who gathers scraps of knowledge and repeats trifling thoughts and ideas)."
It was obviously a put-down, but we cannot be sure of just how they were using the term. These folks took him to the Areopagus which was located on Mars' hill, and vs. 22 begins his message to them. This, we will see, is a very different approach than he was using with the Jews in the synagogues:
23. "for while passing through, and then continuing in contemplation during carefully observing one after another of your religious objects (items of reverence; effects of veneration, devotion and worship), I also found an elevated spot within which it had been inscribed, 'To (or: For) an Unknown (or: Unknowable) God.' To Whom then, while continuing ignorant, you make it a habit to give reverent worship and dutiful support, this One am I myself presently announcing to you folks (or: Therefore, to what you people continue unknowingly giving godly devotion, this same One do I myself continue publishing among you).
24. "The God making (forming and constructing; producing) the ordered system and arrangement of the universe, and all the things within it - this One continuously being from the start: Lord of heaven and of earth- is not now (or: habitually) taking up residence within handmade shrines, sanctuaries or temples!
25. "Neither is He continuously provided for, attended or habitually served by human hands - as constantly being in want, or having a need of something - He Himself being the One constantly giving to all people, and things, life and breath and all things!
26. "Besides this, He made (formed; or: constructs; or: produced) from out of one [man, or, source; D and other MSS add: blood] every ethnic group of mankind, to continue dwelling upon all [the] face of the earth (or: land) - while setting a boundary for (or: defining; determining; specifying) [the] seasons and fitting situations (or: fertile moments and opportunities) which have been set and arranged with [predetermined] aspects (or: facing toward [specific purposes]), as well as [the] limits and bounds of their dwelling place (residence; habitat) -
27. "[D adds: most of all] to be continuously seeking God, since really, in fact, they could feel about and grope, and then at some point might (or: possibly) find Him! And, to be sure, [He] is continuously being an Originator (or: He is constantly subsisting, being inherently [the] Under-Beginner; = [the ground of Being]) not far away (or: a long distance) from each one of us!
28. "For you see, within the midst of and in union with Him we continuously live (or, as a subjunctive: could be constantly living), and are constantly moved about and put into motion, and continue existing (experiencing Being). Even as certain of the poets down among you people have said, 'You see, we are also a family of the One (or: we even continuously exist being a race whose source is the One; or: we also are His species and offspring; we are even a family which is composed of the One and which is the One).' [a quote of Aratos, and of Keleanthes]
29. "Therefore, continuously and inherently subsisting from under a beginning, being God's family (a species of God; a race whose source is God; [the] kind of being having the qualities and characteristics of God; [the] offspring birthed from God), we continue indebted (or: we ought) not from custom to be habitually presuming or inferring the Deity (or: the Divine Nature) to be like gold or silver or stone - a result of engraved or sculpted work of art or craftsmanship, or even of human inner rush of emotion, feeling, passion, sentiment, reflection or concept.
30. "Indeed then, upon looking over, seeing above and perceiving on behalf of [D reads: taking no notice of] the times of this ignorance, in regard to the present conditions and situations, God is presently and progressively passing along this announcement to, for and among, the humans: all people (or: humans), everywhere, are to be progressively changing [their] thinking and continue with a changed mindset!
31. "In accord with that, He set (or: established) a Day within which He continues about to proceed evaluating and deciding about (or: judging) the inhabited area [of the Empire], in fairness and equity of an eschatological deliverance and liberation (or: in union with rightwised relationships for making things right and in accord with the Way pointed out; or: centered in covenant inclusion; or: within establishment of covenant participation) - within a Man, [D adds: Jesus,] Whom He definitely marked out, furnishing faith to all people (providing trust and confident assurance among, and for, all humans; tendering fidelity, loyalty and faithfulness in all) by raising Him back up again from the midst of dead ones (or: causing Him to stand up: out of, or forth from among, dead folks)."
First of all, consider how different Paul's message is to these Gentiles, as compared to his normal message to those familiar with Judaism. Next we see that he proclaims God as the Creator and presents a cosmology to them which includes an ontological statement (vss. 27b-29) explaining humanity's relationship to God. Then vs. 30 offers more information about His involvement with, and expectation of, humans, and ends (vs. 31) with a proclamation about
"a Day within which He continues about to proceed evaluating and deciding about (or: judging) the inhabited area,"
explaining that this will happen,
"in fairness and equity of an eschatological deliverance and liberation (or: in union with rightwised relationships for making things right and in accord with the Way pointed out; or: centered in covenant inclusion; or: within establishment of covenant participation)."
This would have been an entirely new concept to his listeners: that God was about to make a decision concerning the Empire, and that it included "eschatological deliverance" and a rightwising of human beings, turning them in the right direction. The term dikaiosune was used in the LXX for God's deliverance of Israel (see Douglas A. Campbell, The Deliverance of God, An Apocalyptic Rereading of Justification in Paul) which also signified "covenant inclusion and participation" (see the writings about Paul by N.T. Wright). Here, Paul is applying this Jewish-nuanced term to humanity, in general, because of the resurrection of Jesus.
Also, observe the result of raising this Man from the midst of dead folks (vs. 31): this act included
"furnishing faith to all people (providing trust and confident assurance among, and for, all humans; tendering fidelity, loyalty and faithfulness in all)."
What an inclusive message. This "seed picker" dropped a lot of seeds into the intellectuals of Athens!
Verse 28 deserves special attention for the three main elements in Paul's statement:
a) "within the midst of and in union with Him we continuously live (or, as a subjunctive: could be constantly living)"
i.e., God IS our environment, our sphere of existence. We are already in union with Him, as well as being "within" Him. Now this is taking the verb in the indicative. This same form also functions as a subjunctive, and thus my parenthetical alternate. But the special and relational aspects remain the same. This would indicate that even though we might exist being "dead in trespasses and sins" (Eph. 2:1), we can come to be alive in Him.
b) "are constantly moved about and put into motion"
- notice that the verb is passive: we are MOVED or put in motion BY Him. God both motivates us, and at time knocks us to the ground (Paul's Damascus road experience) or, as with Jesus, when
"the Breath-effect (the Spirit; the Wind; the Attitude) progressively impels Him forth out into the midst of the wilderness" (Mk. 1:12).
We seldom want to acknowledge God's direct action upon us.
c) "continue existing (experiencing Being)"
- i.e., our very existence is within God, and we experience existence of the very Being of God, even if we are unaware of it as perchance a fish might be unaware that it lives in an ocean.
Now the quote of these poets (apparently all writing/script is God-breathed, when read through the eyes of the Spirit) gives an ontological snapshot of our very existence:
"You see, we are also a family of the One (or: we even continuously exist being a race whose source is the One; or: we also are His species and offspring; we are even a family which is composed of the One and which is the One)."
Now this Paul says of all humanity. Selah.
Here is an example of Paul being
"all things to all people" (1 Cor. 9:22)
: to the philosophers in Athens he was a philosopher. In our passages above, he was a Jew to the Jews, when he spoke in their synagogues. This should inform us concerning his letters: they may be different when written to different audiences, or when he had received further unveilings from God (2 Cor. 12:1). This chapter ends by noting that some men and women came to trust and believe, and were
"being glued (joined; attached; welded) to him" (vs. 33).
What a wonderful report!
Chapter 18
Leaving Athens, Paul went to Corinth and took up his trade as a tentmaker, along with Pricilla and Aquila, while dialoguing and reasoning in the synagogue on the sabbaths,
"persuading and convincing both Jews and Greeks."
His teaching was successful there, and,
9. Now at one point, through a vision (the result of something seen), during [one] night, the Lord [= Christ or Yahweh] said to Paul, "Stop being caused to fear. To the contrary, keep on speaking; and you should not at any point become silent,
10. "because I, Myself, am with you, and not even one person will set himself upon (= assault; attack) you with the intent to treat you badly (harm you; behave in a worthless manner to you; injure or ill-treat you), because within this city there are many people in Me (or: for Me; with Me)." [Gen. 15:1]
11. So he took a seat (as a teacher) and was seated (= installed) [D adds: in Corinth] one year and six months, habitually teaching the Logos of (Word which is; message from) God among them.
However, the Jews of Corinth resisted Paul and vs. 18 finds him leaving for Syria, arriving in Ephesus (vs. 19) but then continuing on in his travels. The chapter ends with vss. 24-28 introducing Apollo who had met with Aquila and Pricilla, who then opened the message more fully to him, and in vs. 28 we read that he,
"at full stretch and with intense vigor, began thoroughly reasoning the case down to a conclusive proof to, and continued completely refuting, the Jews publicly, by progressively giving a complete demonstration through the Scriptures [for] Jesus to be the Christ."
Again, we find this being the common message to the Jews.
Chapter 19
This chapter takes up Paul's journeys again, with his return to Ephesus and finding some who had become followers of the teaching of John, the immerser (vs. 3). It is interesting to find that the movement of John had reached that far from Palestine. John had actually "prepared the Way" on into Gentile territory. Paul finds that these folks
"have not even heard if there is (or: exists) a Set-apart Breath-effect (or: Holy Spirit; or: sacred spirit and attitude; [D* and p38 read: we have not so much as heard of any one's receiving a holy spirit])"
(vs. 2). They had not heard of the Christ event, or of Pentecost and the coming of the Spirit in Jerusalem. Then Luke instruct us:
4. Yet Paul said, "John immersed (or: baptized) [into] an immersion (a baptism) of a change of thinking for the people, repeatedly saying that they could and should at once put their trust in, believe and place loyalty into the One progressively coming after him - that is, into Jesus."
Paul is calling to mind, for these folks, an allusion to Lu. 3:16 and Jn. 1:15, 27, 30-34, where John had referred to the One coming after him. We can see that Paul is also reaching back to the earlier traditions involving John and Jesus and tying them to his own revelations and teachings as he brings these folks up to date. Then, in vss. 5-6 we are told,
"Now, upon hearing [this], they were at once immersed (or: baptized) into the Name of the Lord Jesus. Then, after (or: during) Paul's placing [his] hands upon them, the Set-apart Breath-effect (or: the Holy Spirit) came [p38 and D read: immediately fell] upon them and they began speaking in languages (or: with tongues), and then began (or: and continued) prophesying (speaking light ahead of time and in front of people)."
We have not encountered such an incident since 10:46, above, and this is now the final mention of "speaking in languages" in the book of Acts. However, Paul teaches on this topic in 1 Cor. 12-14, giving specific instructions about it in those chapters.
Is there, perhaps, some symbolism in Luke giving the number of people that had this experience in Ephesus? Verse 7 informs us,
"There were about twelve adult men, [in] all."
Was this a secondary message to the folks who would read Luke's accounts in Palestine? Was this suggesting that now, in Asia Minor, a new Israel, or a second group paralleling "the twelve" in Jerusalem, has come into being? The circular letter (called Ephesians) to that area had some of the most developed theology of all the Christians writings of the 1st century AD.
Notice that vs. 8, here, instructs us that Paul began teaching the Jews in Ephesus,
"concerning the reign of God (or: about God's kingdom; sovereign influences and activities which are God)."
This parallels Jesus' ministry in Judea. Paul apparently had the same message that Jesus had, at least for the Jews.
Furthermore, consider Mat. 13:15,
"the heart of this people was made thick and fat, and thus has become impervious, dull and insensitive, and with the ears they hear heavily, and are thus hard of hearing, and they shut (or: closed) their eyes..."
Now compare vs. 9, here, where Luke now reports that,
"as certain folks were being progressively dried up and began to be made hard and stiff, they continued unconvinced (unpersuaded) and began being uncompliant and obstinate, repeatedly speaking bad, worthless and malicious things about the Way before the crowd."
Note, also, the reference to "the Way" in vs. 9, which is also an allusion to Jn. 14:6. This seems to be tying Paul to the early traditions of the movement, and to the teachings of Jesus. And with the passage of Eph. 2:11-22 in mind (which spoke of the joining of the Uncircumcision with the Circumcision into One New Humanity), consider the next verse, here:
10. Now this took place for two years, so that all the folks permanently living in (or: normally inhabiting) [the province of] Asia [had the chance] to at some point listen to and hear the Logos of the Lord (or: = Christ's Word; or: [Yahweh]'s thought and idea; or: the message and information about, and which is, the Lord) - both Jews and Greeks.
Luke keeps on presenting the picture of communities composed of Jews and Gentiles. Mention of the Logos brings to mind the Prologue of John's Gospel. And now observe vs. 11:
"More than this, God kept on performing (or: continued making and constructing) uncommon (or: extraordinary; what one doesn't experience every day) abilities and expressions of power through the hands of Paul"
- another echo of Jesus' ministry.
And then, 12b gives this picture:
"to cause the sicknesses and diseases to be transferred away from them (or: to be changed and transformed so as to be other than they were, and be away from them), and furthermore to cause the miserable spirits (or: the breath-effects and attitudes which cause pain, bad conditions, unsoundness, wickedness and evil) to journey out of the midst (or: to progressively travel out and depart), one after another"
- yet another echo of Jesus' work and signs.
In Jn. 14:12, Jesus predicted,
"the person habitually trusting and progressively believing into Me, the works (actions; deeds) which I Myself am constantly doing (habitually performing; progressively making, constructing, creating, forming) that one also will proceed doing (performing; making; creating; producing), and he will progressively be doing and producing greater than these, because I Myself am progressively journeying (traveling; going from this place to another) toward (or: facing) the Father."
Next Luke offers a picture of a movement among some Jews who apparently practiced exorcism (vss. 13-16), but failed when they attempted to do it by using the Name,
"Jesus, whom Paul continues preaching."
The spirit in the man resisted:
"Indeed, from experience I recognize and have insight about Jesus, and I am learning of, and becoming increasingly acquainted with, Paul, but now who (or: what [sort of] men) are you folks?" (vs. 15).
Verse 17 returns to "the new Pentecost" in Asia, echoing 2:43, 5:5 and 11, above:
"Now this [incident] came to be known to (or: by) everyone - both Jews and Greeks - normally residing in Ephesus. And so fear fell upon them all, and then the Name of the Lord Jesus began becoming great and continued enlarging."
Again, notice the mention of
"both Jews and Greeks."
The final participle of this verse echoes Lu. 1:46, and is an allusion to 10:46, above. The communal activities in vss. 18-19, here, calls to mind communal actions of 4:32-37, above, but for a different reason. We now also have a reprise of 6:7, above, here in vs. 20,
"Thus, down with force and in accord with [the] might of the Lord [= Yahweh, or, Christ], the Logos (Word; idea and message; pattern-forming, laid-out Information) continued growing and increasing - and It increasingly exerted strength so as to prevail."
Interestingly, the next section of this chapter begins with Paul going to Jerusalem, curiously saying,
"After the [situation] occurs [for] me to come to be in that place [i.e., Jerusalem], it continues binding and necessary for me to see Rome at some point, also" (vs. 21b).
Paul seems to be "weaving a cloth" by his journeys, but tying it all to Jerusalem, where the new covenant began, and from where it was now spreading.
The rest of chapter 19 records more of Paul's adventures in Ephesus, and chapter 20 continues with Paul's travels.
Chapter 20
Not only was John the immerser's message gone abroad, but the folks of Luke's relationships at least kept track of Israel's feasts, for in vs. 6 we find the phrase
"after the days [= the Feast] of Unleavened [Bread]..."
Verses 7-12 record a time of Paul presenting a prolonged message, until around midnight, where a young man fell asleep and then fell from a third-story window and was killed by the fall. In vs. 10 Paul takes him in his arms, embraces him, and then tells everyone there,
"his soul (the inner life of his being) continues existing (or: being) within the midst of him!"
and the young man survives. The implication of this story is that Paul raised him from the dead - another echo of the ministry of Jesus.
Paul journeys on, and then stops at Miletus and sends for the older men of the called-out community in Ephesus to come over to see him. Verses 18-35 record a long discourse with the folks there, so we will consider some of the highlights of what he said to them. He rehearses for them his past practices, about teaching in public and in houses (vs. 20), and recalls that this was:
21. "to both Jews and Greeks constantly certifying with thorough testimony about, and full witness of, the change in thinking and attitude, with a turning into God, as well as faith, trust and loyalty unto our Lord, Jesus [p74, Aleph, A, C & D add: Christ].
22. "And so now, look and consider this! I myself, having been bound by the Breath-effect (or: in the Spirit; to [my] spirit and attitude; with the [realm of] spirit; for the breath-effect) - and still being thus - I continue proceeding on my journey into Jerusalem, not seeing or knowing [p41 & D read: having insight about] the things that will progressively be meeting together with me (or: that will proceed falling together in opposition to me) within the midst of her (or: it),
23. "except that down through each city (or: from city to city) the Set-apart Breath-effect (or: Holy Spirit) keeps repeatedly giving full witness and evidence to me, continually saying that bonds (= imprisonments) and pressures (oppressions; afflictions; tribulations) continue remaining and are still awaiting me.
Here we see his testimony of how his mission had been for everyone, and how although the Breath-effect (or: Spirit) had "bound" him on a new mission, this same Breath-effect was telling him that he was being led into more "bonds." But he continues sharing with these folks: 24. "Nevertheless, from not even one thought do I habitually make my soul of value to myself, until I can finish my course (complete my trek and perfect my career; bring my run to its purposed destiny), as well as the attending service, which I received from beside the Lord Jesus: to (or: for) myself make full witness of and give thorough evidence for the good news (the message of ease, goodness and well-being) which is God's grace (or: which has a source in, and the character of, the undeserved joyous favor of God).
25. "And thus now, consider this. I have seen and am thus aware that all you folks, among whom I passed through constantly and progressively making public proclamation heralding the reign and kingdom [D adds: of Jesus; E and others read: of God], will no longer see my face.
26. "Hence, I am now testifying to you men - in this very day - that I continue being clean from the blood of all people,
27. "for you see, I did not draw back from recounting to, for, and among you folks all the purpose, will and counsel of God (or: from the [situation] to at some point announce again all God's design and determination for you people).
He has been led to set the record straight to them, regarding his life up to then, testifying that he does not expect to see them again, but also that he has held nothing back from them concerning
"the purpose, will and counsel of God."
Now he gives them admonition about being good shepherds of Christ's sheep.
28. "Continue holding focused toward and taking attentive care - to and for yourselves, as well as for all the little flock among whom the Set-apart Breath-effect Itself (or: the Holy Spirit Himself) set you folks [as] ones who look around over people for their welfare and oversee situations - to be continuously (or: habitually) acting as shepherds of God's [other MSS: {the} Lord's {= Christ's or Yahweh's}] called-out community which He built and produced as a surrounding for Himself (or: made to encompass Himself), through (or: by means of) His own blood.
Take note of my rendering of the verb in the last clause - that it is different from how it is rendered in the common translations, which read "purchased," or "obtained." While these extended meanings correctly describe aspects of the work of Christ, a more literal rendering better expresses what the Greek is saying. The verb is peripoieó, which is the verb poieó (make; build; produce) prefixed with the preposition peri- (around; on all sides). The renderings on offer, here,
"He built and produced as a surrounding for Himself (or: made to encompass Himself),"
give a beautiful picture of such as what we find in Heb. 12:22-24 and Rev. 4:4-6; 5:6-13; 7:9-17. In the next two verses, Paul gives these folks warnings:
29. "Now I myself have seen and am aware that, after (or: with) my spreading forth as dust and ashes (= going away, so as to be out of reach), heavy (burdensome and oppressive; fierce; vicious) wolves will enter into the midst of you folks - folks by habit not sparing (or: treating with tenderness or forbearance) the little flock,
30. "and men from among you yourselves (= from your own community) will of themselves proceed standing up, repeatedly speaking things having been thoroughly turned and twisted (things that are distorted and not straight), to progressively drag (or: draw; [D & p41 read: turn]) away the disciples behind (thus: after) themselves.
Looking back, over history, we can observe how quickly this happened. As Stacy Wood said to me, "After Paul passed from the scene, the Judaizers won" - and a new religion (institutionalized Christianity) was born. Consider here what Ezekiel said,
"Then the Word of Yahweh came to me, saying, 'Son of man, prophesy against the shepherds of Israel. Prophesy and say to those shepherds, "Thus says Yahweh God, 'Woe shepherds of Israel who have been feeding themselves! Should not the shepherds feed the flock? You eat the fat and clothe yourselves with the wool; you slaughter the fat [sheep] without feeding the flock. Those who are sickly you have not strengthened; the diseased you have not healed; the broken you have not bound up; the scattered you have not brought back, nor have you sought for the lost; but with force and with severity you have dominated them. And so they were scattered for lack of a shepherd, and they became food for every beast of the field... My flock wandered...'" (Ezk. 34:1-6a; cf the rest of that chapter).
What had happened in Ezekiel's day would happen again, for this is the way of unregenerate humans. But let us look at the rest of Paul's message to those older men of Ephesus:
31. "Therefore, constantly keep your wits about you (be continuously awake, alert and watchful) while continuously bearing in mind through remembrance that three-year period [when] night and day I did not cease - with tears - repeatedly and progressively placing [thoughts; ideas; information; admonition] in the minds of each one [D & E add: of you folks].
32. "And these present things I am presently placing beside you folks, by (or: in; with) the Lord [= Christ or Yahweh; other MSS: God], even by (or: in; with) the Logos (Word; thought; idea; message) of His grace and from His undeserved, joyous favor which is continuously having power and ability to at any point edify and build the house, and then to at once give the enjoyment of the allotted inheritance within the midst of (or: in union with; or: among) all the folks having been set-apart (or: consecrated, made holy and dedicated to sacred service).
Even with the wolves coming, "the Logos of His grace" has "the power and ability to build" God's house,
"then to at once give the enjoyment of the allotted inheritance..."
That was not something for which they would have to wait. The inheritance lay in BEING His set-apart House.
Now Paul returns to reminding them of his personal behavior when among them, ending (vs. 35) with a reminder of his demonstrated way of dealing with people and situations, and then an admonition:
33. "I did not covet, have an over-desire for, or set my heart upon silver or gold or clothing which belongs to even one person.
34. "You yourselves continue knowing by personal experience that these very hands subserved to my needs, as well as [giving service] to those being with me.
35. "I demonstrated under your observation, giving you an object lesson for all situations and for all people, that by thus laboring it continues binding and necessary to habitually take things in hand so as to assist in the stead of the weak and infirm folks, besides to be constantly bearing in mind through remembrance the words (thoughts; ideas; messages; patterns of information; logoi) of, and from, the Lord Jesus, that He said, 'It is a happy and blessed [state and situation] to be habitually giving, rather than to be continually receiving!'"
This saying of Jesus has not been found in any other surviving text, but for those who have followed this admonition, they have found it to be true: it is simply Love in action. The next three verses of this chapter describe Paul's departure from them.
Chapter 21
The first eight verses describe Paul's voyage to Caesarea, where he then comes to Philip's home. It is noted by Luke that Philip had been one of "the seven" that had been selected to help with the needs of the Jerusalem community (6:3-6, above). But Philip has moved, and we learn that he has four unmarried daughters "[who] were from time to time prophesying (speaking light ahead of time and in front of people)" (vs. 9).
Verses 10-14 describe a prophecy about Paul being bound and handed over to the ethnic multitudes (i.e., the Romans) in Jerusalem. At this everyone present begs Paul not to go there, but he remains resolute, and so they become silent, and say
"Let the will (or: desire, intent, resolve, design) of the Lord come to be."
They were brought to turning Paul's situation over to God, and their final statement is an expression of trust, and acknowledgement of God's sovereignty. In the next verses we find Paul traveling on to Jerusalem, meeting with Jacob (aka James) and the older men of the community, where he reports to them the testimonies of his travels among the nations. Next we read,
20. Now after hearing [these things] they began giving the glory and ascribing the reputation to God [D and other MSS: the Lord (= Yahweh, or, Christ)]. Besides this, they said to him, "Brother, you are now observing and noticing how many tens of thousands there are among the Jews of those having trusted and are continuing in believing - and they all continue humbly from their beginning being zealots of the Law (or: zealous about the Law).
21. "Yet they have been orally instructed concerning you, that you are repeatedly (or: habitually) teaching all the Jews down through the ethnic multitudes (or: nations; non-Jews) an apostasy away (a revolt; a standing away) from Moses, constantly telling them not to be circumcising [their] children, nor even to be living their lives (continually walking about) in (by; with) the customs.
22. "What therefore is it (= What is to be done; What is the solution)?..."
Notice that these folks report that there are "many tens of thousands" of the Jews who are trusting and believing. It must mean that they are all followers of Christ. This is amazing. However, they are still keeping the Law, and this becomes the bone of contention about Paul's work among the Gentiles (nations). The rest of the chapter describes the attempt on Paul's life,
"the whole city set in violent motion,"
and Paul's rescue and arrest by the Roman tribune and his soldiers who were garrisoned in Jerusalem.
Chapter 22
Verses 1-21 give Paul's account to the crowd of his background in Judaism, and then his life up to his Damascus road experience, his conversion, his being complicit in Stephan's death, and ends with Jesus telling him,
"'Get on your way, because I Myself will be sending you off with a mission, out into the ethnic multitudes (or: nations; non-Jews) afar off" (vs. 21),
and that set the crowd into an uproar, calling for Paul's death (vs. 22). The tribune once again takes Paul to safety, under arrest. The chapter ends with the tribune bringing "chief priests and all the Sanhedrin (High Council) to come together" on the next day, and then he brings out Paul to confront them.
Chapter 23
Skipping over Paul's opening remarks and the chief priest's response, we find (vs. 6) that Paul identifies himself to the Jews as a Pharisee who is being judged for his belief in the resurrection. He knew that this crowd was composed of Pharisees, who believed in the resurrection, agents/messengers and spirits; but that it was also composed of Sadducees, who did not did not believe in these things. His strategy worked, and the Pharisees came to his defense, causing a spit in the group, and
"a great outcry broke out with shouts and screaming,"
and then the Pharisees cried out,
"We continue finding nothing wrong (bad; worthless) in this person! Now since (or: if) a spirit (or: breath-effect) or an agent (or: messenger) spoke (or: speaks) to him..." (vs. 9).
Apparently they had heard the story of Paul's Damascus road experience. In the commotion, their argument is apparently cut off, by the Roman commander intervening in the situation and removing Paul to keep him from harm (vs. 10).
Verse 11 gives a beautiful picture of the Lord's intimate communication with Paul in those days:
"Now in the following night, the Lord [= Christ or Yahweh], while standing by him, said, "Be increasingly receiving courage and confidence, for as you delivered a thorough witness of the things concerning Me into Jerusalem, in this way it continues binding and necessary for you yourself to deliver a witness (a testimony; evidence) into Rome also."
Verses 12-15 record the plot of the Jews who planned to kill Paul, and vs. 16 reports that "the son of Paul's sister" overhears their plans, then tells Paul who in turn has him inform the commander, and the result is Paul being taken out of Jerusalem by Roman guard and sent to Caesarea where the matter would be brought to the governor, Felix, along with a letter explaining the situation. (vss. 17-35).
Chapter 24
This chapter begins:
"Now after five days, Ananias the chief (or: ruling) priest came down (or: descended; or: walked down) with a group of older men (or: elders) and Tertullus, a certain forensic orator (or: lawyer; barrister; advocate), who as a group brought things to light (or: gave information; = gave evidence and presented their case) against Paul to the governor. So, at his [i.e., Paul's] being called, Tertullus began to proceed in making accusation..."
and he lays those out, on through vs. 8, accusing Paul of profaning the temple, and then vs. 9 adds,
"With that, the Jews also joined together in the attack (or: the charge; the indictment), continuing in alleging these things to continue holding thus (= to be true)."
Verse 10 picks up Paul's defense, carrying it on to his refuting their accusations (vs. 13) and then presenting the facts of his situation:
14. "Yet this I now speak in agreement (or: confess) to you, that according to the Way - which they are normally calling a sect (or: maintaining [to be] a party; or: terming heresy) - in this way am I habitually performing sacred service to the God of (or: pertaining to) the fathers, constantly trusting, believing and being loyal to all the things corresponding to the Law (= the Torah) and having been written within the Prophets -
15. "habitually holding (or: constantly having) an expectation [directed] into [other MSS: with a view toward] God, which also these men themselves continue anticipating and entertaining: there presently continues to be impending a resurrection that is going to be of both fair and equitable people as well as of unfair and inequitable folks (or: there now is about to be a resurrection. It is going to be both of rightwised folks who are in right relationship in the Way pointed out, and of unrightwised folks who are not in right relationship nor in union with the Way pointed out).
16. "Within this I myself also habitually exercise, exert myself, train and make endeavors: to be constantly having (or: habitually holding) a conscience free from striking toward [others], being inoffensive to God as well as [to] humanity - through all [situations] and at all [times].
17. "So intending, through the midst of more years, to make gifts of mercy and offerings unto my nation (or: ethnic group), I finally arrived and was present,
18. "within which [activities] they found me, having been ceremonially purified, within the Temple complex - not with a crowd, nor with a tumult or uproar!
19. "But [there were] certain Jews from the [province of] Asia for whom it continued binding to be present before you, and to be making accusations - if they might continue having anything against me.
20. "Or else let these men themselves say what result of wrong-doing, injustice, injury or unfairness they found at my standing before the Sanhedrin (Jewish High Council),
21. "other than about this one voice with which I cried out, standing in the midst of them: 'Concerning a resurrection of dead people I myself am presently being judged (or: separated for a decision) today, before you people!'"
In vs. 14, we should note Paul's characterization of the Christ movement, termed at that time "the Way," as a "sect" of Judaism. Note that this word also means a religious or political "party," and is the word that has also been translated as a "heresy." The word strictly means a "choice," an "option." But institutional Christianity has loaded the term with heavy, negative baggage, and it has become a weapon of attack in their "us versus them" arsenal. Notice that in 14b he claims belief and loyalty to all the things
"corresponding to the Law (= the Torah) and having been written within the Prophets."
He can say that, because those Scriptures give witness to Christ (Jn. 5:39).
In vs. 15 he cites the "expectation" of an
"impending a resurrection that is going to be of both fair and equitable people as well as of unfair and inequitable folks"
- and not only that, but his very accusers
"themselves continue anticipating and entertaining"
this. Another way of putting his main assertion is that
"there now is about to be a resurrection."
He was speaking of his own, present, 1st century era. Full Preterists contend that this happened, along with the Lord coming in judgment on Jerusalem, in AD 70. Partial Preterists do not hold this view, concerning resurrection. But consider what Paul says in 1 Cor. 15:16,
"For you see, if dead ones are not habitually (or: presently, one after another; periodically) being awakened and raised up, neither has Christ been awakened and raised up."
Note further in 1 Cor. 15:
42. Thus also (or: In this way too) [is] the resurrection of the dead people. It is habitually (repeatedly; presently; one after another) being sown within corruption (or: in union with decay and ruin; in perishability); it is being habitually (or: presently; repeatedly; one after another) awakened and raised up within incorruption (non-decayability; imperishableness).
43. It is constantly being sown within dishonor (in union with lack of value; in the midst of worthlessness), it is being habitually (or: repeatedly; constantly; progressively; one after another) awakened and raised up within, and in union with, glory (a manifestation which calls forth praise; an assumed appearance of good repute). It is constantly being sown within weakness (in union with lack of strength), it is being habitually (or: repeatedly; constantly; one after another; progressively) awakened and raised up within, and in union with, power and ability.
44. It is habitually (continually; repeatedly; presently) being sown a body having the qualities and characteristics of a soul (a body with the life of a soul and a consciousness of self; or: = a body animated by soul; or: = a natural, psychical entity); it is habitually (repeatedly; constantly; presently; one after another) being awakened and raised up a spiritual body (a body having the qualities and characteristics of the Breath-effect; or: = a spiritual entity)...
Paul ends his argument to Felix, and to the rest of his audience, by bringing the topic back to the resurrection, in vs. 21. He has shut down the Jews, but Felix keeps him there for two years, when Festus enters the stage.
But before proceeding to the next chapter, let us observe that this whole situation arose (in ch. 22) over the charge of Paul defiling the temple by bringing a Gentile into it. The crowd of Jews then go into a rage at his mentioning that the Lord had given him a mission to the Gentiles. But in ch. 23, he turns the topic to the resurrection, which leads to his being sent to Caesarea, and the governor. Now even though Felix's wife is a Jewess, his initial defense continued centered on resurrection, not on Jesus being the Messiah. But during the following days they both
"heard from him about the faith, trust and confident reliance [being placed] into Christ Jesus (or: the loyalty unto [the] Anointed Jesus [= Jesus the Messiah]),"
as well as the topics of
"eschatological deliverance and justice (or: being rightwised with righted relationships from covenant inclusion and participation within the Way pointed out), inner strength and self-control, and then the impending effect of judgment (separation and evaluation which is about to result in a decision)" (vss. 24-25). The topic of "impending effect of judgment"
is tied to "resurrection," so Paul has come full circle, and as 1 Cor. 15 affirms, this latter is fundamental to Paul's eschatology (end of the Old Covenant age). Here we see the emergence of Paul's central theology, and how the placing of trust into Jesus, the Messiah, was seminally linked to eschatological deliverance and being rightwised, which, again, signifies resurrection. For, as he says in 1 Cor. 15:17,
"And if Christ has not been awakened and raised up, your faith, trust and loyalty exists being devoid of success and results - you are still within the midst of and in union with your mistakes, failures, deviations, failures to hit the target, and sins!"
Freedom from our mistakes, failures... sins, is dependent upon resurrection (1 Cor. 15:16-17).
Chapter 25 presents the Jews seeking to get Festus to send Paul back to Jerusalem, but Paul appeals to the court of Caesar. During his waiting to be sent to Rome, King Agrippa and his wife visit Festus and chapter 26 gives us what Paul shared with them.
Chapter 26
Paul opens with a brief review of his own history, then in vs. 6 references the "expectation (or: hope) of the promise having been birthed into our fathers (= ancestors) by God," then in vs. 8 rhetorically asks,
"Why does it continue being judged unbelievable (or: decided [as] incredible) by (or: among) you folks - since (or: that) God periodically (or: habitually; constantly) raises dead people?"
So once again the subject of resurrection is brought up. In vss. 9-15 he gives his history on through the Damascus road experience. This time he adds a bit more to what the Lord said:
16. "'But now, get up and stand upon your feet! You see, into this [situation; commission] and unto this [purpose] I became seen by you (or: was made to appear to you): to take you in hand beforehand (or: to handle you in advance; or: to hand-pick you ahead of time) [to be] a subordinate and a witness - both of things in which you saw Me, and of things in which I will continue being seen by (or: in; with) you -
17. "'now Myself choosing you from out of the midst of the People (or: repeatedly taking you from out of the midst of, i.e., rescuing you from, the People), as well as from out of the midst of the ethnic multitudes (or: nations; non-Jews) unto whom I Myself am progressively sending you off with a mission:
18. "'to open back up their eyes again; to turn [their eyes; or: them] back: away from darkness (a realm of the shadow; dimness and obscurity) into Light, even from the authority and privilege of the adversary (or: that is, from the right which comes from out of being the opponent), and upon God; to receive a flowing away of deviations and a release from failures, mistakes and occasions of missing the goal (or: a forgiveness of sins) and an allotted inheritance among and in union with the folks having been - and now remaining - set apart in the trust into Me and for the loyalty unto Me (or: centered within the people made holy by The Faithfulness - [received] into the midst of Me; or: within those having been consecrated for fidelity, sanctified with faith and now set apart to trusting conviction - unto Me).' :
In vs. 16, the Lord explains why He had "become seen" by Paul, and "was made to appear" to him: it was
"to take him in hand beforehand, or to handle him in advance,"
or,
"to hand-pick him ahead of time."
Whichever is the correct reading of the Greek phrase, it certainly shows direct, personal involvement of the Lord, with Paul. Note also that Paul was to be
"a subordinate and a witness."
This is why Paul referred to himself as a slave of Jesus (Rom. 1:1). As a witness, he was to testify
"of things in which you saw Me."
And further,
"of things in which I will continue being seen by (or: in; with) you."
Note the dative form of "you," which can mean any of these functions: by you; in you; with you.
Verse 17 further explains Paul's mission. In the first participial clause, it can refer to God "choosing" him from the midst of Israel (or, the Jews), or, it can have the meaning of "rescuing" him FROM the People, who would now be his enemies; his opponents; his satan. This verse informs us that he was also chosen
"from out of the midst of the ethnic multitudes (or: nations; non-Jews),"
who would now be his mission.
Verse 18 continues the risen Jesus' instructions to Saul, and opens with an allusion to Jesus' mission (Lu. 4:18), as well as to Isa. 35:5; 42:6-7, where Paul recites more of what Jesus said to him on the Damascus road:
"'to open back up their eyes again; to turn [their eyes; or: them] back: away from darkness (a realm of the shadow; dimness and obscurity) into Light, even from the authority and privilege of the adversary (or: that is, from the right which comes from out of being the opponent), and upon God; to receive a flowing away of deviations and a release from failures, mistakes and occasions of missing the goal (or: a forgiveness of sins) and an allotted inheritance among and in union with the folks having been - and now remaining - set apart in the trust into Me and for the loyalty unto Me (or: centered within the people made holy by The Faithfulness - [received] into the midst of Me; or: within those having been consecrated for fidelity, sanctified with faith and now set apart to trusting conviction - unto Me).'"
In other words, he was given the mission of the Messiah. The next phrases,
"away from darkness (a realm of the shadow; dimness and obscurity) into Light,"
is an allusion to Lu. 1:79, and to what Zacharias said concerning John. Paul was to bring them to the Light (Jn. 8:12), and the Light to them. The next phrase speaks of Paul effecting the work of Christ unto them, bringing them away
"from the authority and privilege of the adversary."
He would challenge the Corinthians,
"what common existing (participation; partnership; sharing of Being) [is] in Light [directed] toward, or face to face with, darkness (or: [is there] for light with dimness from murky obscurity in the realm of shadows)?" (2 Cor. 6:14b)
- in other words, what participation does the new covenant have face to face with the old, with its shadows? What sharing of Being, which is Light, is there with the darkness of paganism? What partnership is there of Life with death? Cf Eph. 4:18; 5:8. Then there is Col. 1:13, which speaks of the Father (in vs. 12):
"He who drags us out of danger (or: rescued us) forth from out of the midst of the authority of the Darkness (from Darkness's jurisdiction and right; from existing out of gloomy shadows and obscure dimness; = the privilege of ignorance), and changes [our] position (or: transported [us], thus, giving [us] a change of standing, and transferred [us]) into the midst of the kingdom and reign of the Son of His love."
Paul was given this ministry. Their adversary and opponent was the Law (Rom. 7:5-10), for
"the power and ability of the Sin [is] the Law" (1 Cor. 15:56).
This was Paul's great mission. Their eyes were to be no longer looking unto Moses (Mk. 9:7b; 2 Cor. 3:14-15) but unto God, in Christ, the glory of the Lord (2 Cor. 3:18). This ministry of
"turning their eyes"
would also be,
"to receive a flowing away of deviations and a release from failures, mistakes and occasions of missing the goal (or: a forgiveness of sins)."
This is the
"allotted inheritance."
Paul was called to be a vessel for bringing the Promise of, from, and which is, the Father (Acts 1:4) to the nations. All this would come to
"folks having been set apart in the trust into Me and for the loyalty unto Me (or: centered within the people made holy by The Faithfulness - [received] into the midst of Me; or: within those having been consecrated for fidelity, sanctified with faith and now set apart to trusting conviction - unto Me)."
We cite this again, for emphasis.
"The trust into [Him]"
is a realm which is the Spirit of God. Being "set" there (an action of God upon us) sets us "apart" from the "world" of society, government and religion. We are placed there "for [the purpose of] loyalty unto [Him]."
Another way of saying this compound Greek phrase is:
"centered within the people (i.e., the 'folks') [that were] MADE HOLY by The Faithfulness [of Christ]" who have been received "into the midst of [Him]."
The final rendering on offer gives other functions of the dative nouns, along with other options of the semantic rages of these nouns:
"within those having been consecrated for fidelity, sanctified with faith and now set apart to trusting conviction - unto Me."
Fidelity, faith and trusting conviction. All this comes from God, through the agency of His Breath-effect (Spirit) coming into us. What a calling. And it is a call unto us, as well. Paul told us,
"Progressively come to be imitators of me, correspondingly as I, myself, also [am] of Christ and from [the] Anointing" (1 Cor. 11:1).
Paul continues his presentation to Agrippa, saying,
"I did not come to be unpersuaded in (or: become disobedient to) the heavenly sight (or: the vision from the atmosphere,) which was seen" (vs. 19).
The parenthetical expansion, "become disobedient," is the common rendering, and it is certainly a viable one. However, "come to be unpersuaded" is also viable, for the positive form of the verb primarily means to be persuaded or convinced (in its passive form). Here, the adjective form of the term may well refer to his many encounters and arguments with the Jews who refuted his experience and what he was teaching. They did not succeed in dissuading him. But it is also true that he was obedient to what he had seen. I conflated two meanings of that of which he continued persuaded: the sight... which was seen. The first could refer to the "sight" that blinded him on the road; the second could refer to the "content" of that which was "seen," or perceived, by him. His whole worldview was changed. He continued convinced of this, and remained persuaded in it. The adjective "heavenly" may refer to the sphere, or quality, of the sight - i.e., it was a "spiritual" thing that was seen. Likewise, "the vision from the atmosphere" could refer to Paul's own atmosphere as he walked the Damascus Road. This could also be indicating that "heaven" is all around us.
His sphere of activity was
"in Jerusalem - besides all the country of Judea - and later to the ethnic multitudes (the nations; the non-Jews)."
This echoes Christ's instructions to His followers in 1:8, above. Verse 20 continues, in recounting what he did:
"kept on reporting the message to be progressively changing one's way of thinking and perspective, as well as to be turning back upon (= oriented to) God, while habitually performing works (or: constantly committing deeds and practicing acts) worthy of that change of mind and that embody the value equal to [a return to Yahweh]."
So here we are given a synopsis of what Paul proclaimed throughout that region. It is similar to that of John the immerser, and typical of the prophets of Israel. Now is this because he is defending himself while being in the midst of a Jewish context? Is he here being a Jew to the Jews (1 Cor. 9:19-23)? Was he being "wise as a serpent" (Mat. 10:16)? Whatever was his strategy, he next recounts the incident with the Jews at the Temple complex, than boldly affirms his place within orthodox Judaism of that time:
"But then, all of a sudden obtaining the help and assistance from God which was right on target, I have taken a stand - and still stand until this day - repeatedly testifying (attesting and giving evidence) to both small and great, continuously saying nothing outside of those things which both the Prophets and Moses spoke (or: speak) concerning people being presently about to be birthed, and with regard to progressively impending [events] to be one-after-another occurring:" (vs. 22).
Notice his affirmation that it was God who gave him assistance. He affirms that his message was found in the Prophets and the Torah, which calls to mind the risen Jesus, with the disciples on the road to Emmaus. Then (vs. 23) he continues informing them of just WHAT Moses and the Prophets spoke:
"that the Christ [would be] a suffering [Messiah, and] (or: that the Anointed, [is] One subject to experience and suffering, [and]) that He, [as] first forth from out of a resurrection of dead people, [would] continue about to be repeatedly and progressively announcing Light to the public, as a herald - both to and for the People [= the Jews and Israel] as well as to, for and among the ethnic multitudes (the nations; the non-Jews; the Goyim; the Gentiles)."So he ends his sermon with the punch line: the message of the cross, the resurrection and then the heralding of the Light (radiated, intimate knowledge and perceiving the incarnation of the Logos - Jn. 1 - the Love that God has for the aggregate of humanity - Jn. 3:16, 17 - the eschatological deliverance and rightwising work of the cross and resurrection - Paul's theology - the giving of the Holy Spirit - Acts 2 - the inclusion of the ethnic multitudes and the joining of circumcision and uncircumcision into one New Humanity - Eph. 2:11-19 - the change of people to be other than they were as a new creation - 2 Cor. 5:17-19 - and a new and better arrangement, or covenant - the book of Hebrews).
And, of course, since the resurrection of the Messiah created a Second Humanity (the eschatos, or last, Adam), this all was to be proclaimed
"both to and for the People [= the Jews and Israel] as well as to, for and among the ethnic multitudes (the nations; the non-Jews; the Goyim; the Gentiles)."
In other words, the Message of Goodness, Ease and Well-being (the Gospel) applies to everyone.
Well, at this, Festus (there on a visit) emphatically concludes:
"You are progressively going insane (stark raving mad), Paul! The many writings (or: = the effects of much learning) progressively spin you around into madness (mania and insanity)!"
To this Paul gives a wise, but "dove-like," rejoinder to both Festus and Agrippa:
"...to the contrary I have been presently uttering an elevated and weighty discourse of declarations and gush-effects about reality (or: truth) and a sound, healthy frame of mind which has been restored to its original perspectives with saved and healed thought patterns (= true sanity)! You see, the king - to whom I am now speaking, continuing in the outspoken freedom with the rights of a bold citizen who has no fear of retribution - continues being adept and well versed concerning these [matters], for I continue persuaded and convinced that not one of these things continues to elude him or escape [his] notice. You see, this is not a thing having been committed in a corner (= obscurely, as in some back alley). Do you continue faithful and loyal to the Prophets (or: Are you presently trusting and believing in the Prophets), King Agrippa? I have seen and so know that you continue faithful and loyal [to] (or: presently trust and believe) [the Prophets]" (vss. 25-27).
Agrippa responds:
28. Yet Agrippa [said] to Paul, "In a little [time] and within a few [words] are you now proceeding in persuading me - to make [me] a Christian? (or: You continue convincing, in a small [way], to make me a Christian!)"
29. So Paul [responds], "I would ever claim it for the goodness in God (or: speak in boast to the well-being [that is] by God) [for] both in a little [time] as well as even in a great (= long) [space of time] not only you, but further also all those presently hearing me today, to at some point come to be folks of such a sort as I myself presently am - with the exception (or: yet at the outside) of these bonds!"
Agrippa tells Festus that Paul could have been released, had he not appealed to Caesar.
Chapter 27
Luke now gives a detailed account of Paul's journey to Rome by sea. The occurrence of a great storm calls to mind the story of Jonah, but here Paul is centered in God's purpose and the immediate situation turns out differently. He serves as a prophet to those in the ship:22. "And yet, in the present circumstances, I am now strongly advising and urging you to be constantly in good spirits with your emotions at ease, for you see, there will be not even one casting away of a soul (or: throwing off of a person; = loss of life) from out of your midst, more than (= except) the ship,
23. "because there stood by me, in this night, an agent of (or: a messenger from) the God from Whom as a source I continue existing (or: of Whom I am and to Whom I belong) and to Whom, for Whom, in Whom and by Whom I perform as a servant,
24. "presently saying, 'Do not be fearing now, Paul. It continues necessary and binding for you to stand beside Caesar - and now, consider this! God has in grace favored, along with you (or: to you; for you), all the folks presently sailing with you.'
25. "On this account, men, continue being in good spirits and with emotions at ease! You see, by God I continue trusting (or: I keep on believing in God; I habitually rely on God) that thus it will continue being - corresponding to the turn of events of what has been spoken to me.
26. "So it continues now necessary and binding for us to at some point fall out (= be cast ashore from running aground) into some island."
This incident serves as a witness for us, that even though we are on a mission for God, we will be weathering the storms of life. Jesus told His followers:
"Within the System (or: among and in union with the aggregate of humanity) you normally have pressure and stress (or: continually have squeezing; repeatedly have tribulation and oppression), but nonetheless, be confident and take courage! I, Myself, have overcome and conquered the System" (Jn. 16:33; cf Acts 14:22).
Things turned out as Paul had said: the ship is wrecked but all make it safely to a nearby island.
Chapter 28
Here we have the incidents on the island, with Paul being bitten by a venomous snake, but incurring no harm, and then a local resident took in the survivors of the storm as guests. Next Luke records Paul's ministry to the islanders in circumstances that once again remind us of the ministry of Jesus:
8. But it had happened (or: occurred) [for] the father of Publius to be constantly bed-ridden (continuously lying down) while being continuously gripped by intermittent fevers and dysentery (an intestinal infection), to whom Paul was entering and then speaking toward having goodness and well-being (or: praying). After placing [his] hands on him, he healed him.
9. So in relation to this happening, the rest of the folks in the island also, [who were] presently having weaknesses and illnesses, began approaching in a steady procession, and then were being treated or cured, one after another.
Paul's life was a lived-out parable of the kingdom of God.
They were with those folks for three months, until an Alexandrian ship that had wintered there took them on board. Curiously, Luke records the ensign painted on each side of the prow: "Sons of Zeus (or: Castor and Pollux; Dioscuri)" - which would equate with, "the sons of God." The Zodiac term would be Gemini, which were the patron protectors of travelers, and a popular cult in Alexandria (as per David Bentley Hart). Then the islanders supplied them with provisions for the voyage (vss. 10-11).
When they reach Rome, Paul called to himself
"the folks being the foremost (those in the leading circle in the community) of the Jews"
and explained to them his situation. He ended his report saying,
"I continue with this chain lying around me (or: continue lying encompassed by this chain) on account of the hope and expectation of Israel."
Now these folks that Paul summoned were not a part of the called-out community in Rome, for they explain to him:
21. So they said to him, "We ourselves neither received letters concerning you from Judea, nor has anyone of the brothers (= fellow Jews) coming along reported back or spoken anything harmful (disadvantageous; malicious; bad) about you.
22. "But we continue considering it valuable (worthwhile; deserving) to hear from you, at your side (or: personally), what things you are normally thinking and what things compose your disposition and frame of mind. Indeed, you see, concerning this sect (= denomination; chosen opinion; heresy), it is personally known to us that it is continuously being spoken against and contradicted everywhere." Since he was in these chains because of the Jews in Jerusalem, he apparently did not want the Jews in Rome to be his adversaries. But more than this, he is focused on heralding the Good News to folks who do not know about it:
23. Then, having themselves arranged a day with him, more folks came to him, into [his] place of lodging, to whom he continued setting forth, explaining from out of [his] midst, while progressively giving thorough evidence and double witness of God's reign (or: the sovereign influence, actions and kingdom of God), besides constantly using persuading and convincing [reasoning with] them concerning Jesus - both from the Law (= Torah) of Moses and from the Prophets - from early morning until evening.
24. And so [some] folks, on the one hand, began being progressively persuaded and convinced by (or: in) the things being continuously spoken and laid out, yet on the other hand, [other] folks continued without faith and trust (or: persisted in unbelief).
His program of instruction for Jews remains the same, as do the results among these folks. As regards those who wound up unconvinced he quotes Isa. 6:9-10, and then makes his final statement that is recorded in the book of Acts:
28. "Therefore, continue letting it be known by you folks that this restoration to health and wholeness - this rescue, deliverance and salvation - was (or: has been) sent off to, for, and among the ethnic people groups (the multitudes of the nations)! And they themselves will keep on listening, then in and for themselves will continue (or: be progressively) hearing!"
Luke ends this document with Paul still in Rome, still alive:
30. Now he remained in his own hired house two whole years, and continued welcomingly receiving all the folks periodically or regularly coming their way in to him,
31. continuously and progressively making public proclamation and heralding the reign of God (or: God's kingdom and sovereign influence), as well as habitually teaching the things concerning the Lord [p74 reads, instead of "Lord": the salvation and deliverance which comes from] Jesus Christ (or: the Lord, Jesus [the] Anointed One [= the Messiah]) - unforbidden and without hindrance, with all the bold outspoken freedom of speech which is the right of a citizen!
We must presume that soon after meeting with the leading Jews, as recorded above, he got word to the called-out community there, perhaps explaining the letter that he had previously written to them (Romans). Luke continues to term Paul's message as
"the reign of God (or: God's kingdom and sovereign influence),"and
"the things concerning the Lord, Jesus Christ."
The alternate reading of MS p74 suggests that the scribe(s) that created it felt the need to expand Luke's statement to include the specifics of "the salvation and deliverance" that Christ brought. Luke leaves us with Paul continuing in following the pattern set by Jesus: in the custody of the Romans, where tradition tells us that he ended his life. This may be the reason that he ended his writing here, and also why he did not follow the activities of Peter and John. What we call "Acts" is Part 2 of Luke's Gospel. It was not intended to be a history of the "early church." It presented the early development of the Christ movement, but then centered on presenting a paradigm of the Body of Christ, in action, through the activities, methods and message as seen in Paul.
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