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THE ACTS OF THE APOSTLES

(Acts 18:1-5)

Vs. 1-3. "After these things Paul departed from 1thens, and came to Corinth; And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudiuo had commanded all Jews to departfrom Rome:) and came unto them. And beoause he was of the same craft, he abode with them. and \Yrought: for by their occupation they were tentmakers. "

Paul left Athens and came to Corinth the wealthy capitol of lI.chaia, "'the Southem province of Greece under the Roman empire." Here he found a cer~ain Jew name Aquila with his wife Priscilla. They had fled from Rame because Claudius the fourth Homan emperor had "commanded all Jews to depart." Suetonius, the Roman biographer of the Caesar's. wrote that a Jewish outbreak had occasioned the expuls~ probably the persecution of the believers by the unbelieving Jews waS so interpreted. In those days it was not so much who created trouble in the Ron:an provinces. but the fact that it was created. "All Jewst! would have included both classes.

This is the first mention of Aquila and Priscilla, but theybecame staunch supporters of~ and laborers with Paul. Paul in writing to the Church at Rome said, Greet Priscilla and Aquila, my helpersin Christ Jesus: lI (Rom. 16:]), in aboT.lt 60 A.D. In his 1'1rst letter to the Church at Corinth he referred to "the church that is in their hauset! (I Cor. 16:19). In 66 A. D. Paul, writin~ to Timothy said, "Salute Prisca (Priscilla) and Aquila" (II Tim. Lp19). Whether these two were converted by Paul on their first meeting, or had already been converted, is not known. In verse 3, we learn that they were "tent­,akers" and Paul was of "the same craft", and that they all wrought lt their craft for support. Paul spoke of this to the Ephesian elders. "I have coveted no man's silver or gold or apparel. Yea, ye yourselves know, that these hands have ministered unto my necessities. and to chem that were with me" (Acts 20:33-34). To the Church established in Corinth, the place of our lesson. Paul said, "We both hunger, and thirst. and are nakod, and buffeted, and have no certain dwelling place. and labor. working with our own hands" (I Cor. 4:11-12). Again lIlabouring night and day. because we would not be chargeable unto any of you" (I Thess. 2:9). Again "l~either did we eat any man's bread for naught; but wrought with Jabor and travail night and day. that we might not be chargeable to any of you: not because we have not power (the right) but to make ourselves ,an ensample unto you to follow us. ---- that if any would not work, neither should he eat." (II Thess. 3:8-9). That Paul had "the right" of support he affirmed, "Have not we power to forbear working?". (I Cor. 9:6). He shows by two examples in (I Cor. 9:7-9). that one "thresheth in hope of partaking of it" (margin) V. 10. and then he asks "If we have sown unto you spiritual things. is it a great thing if we shall I' eap your carnal (I\;hings for the body ll margin) things?" "If others be partakers of this power over you. are not we rather? Nevertheless we have not used this power!'. (I Cor. 9:11-12). Again, Paul illustrates the right "to forbear working" (for self support while serving the spiritual interests of others) on the principle that "they which minister about holy things live of the things of the temple? And they which wait at the altar are partakers with them?" (I Cor. 9:13). Then Paul said, "Even so hath the Lord crdained that they which preach the gospel should (byright) l1ve of the gospel" (I Cor. 9:14). He said. "But I have used none of these things ---- For if I do this thing Willingly I have a reward" (I Cor. 9:15.17). When Christ sent out the seventy during his ministry in person. on earth. he told them uin the same house (where they should be received in peace) remain. eating and drinking such things as they give: for the laborer is worthy of his hire I' (Luke 10:7). But notice they were not to do this except in such places, where after they said, "Peace be to this house, ---- the son of peace be (thus found) there" (Luke 10:5-6).

1. This house would recognize God's blessings 1n what they possessed, and thus that what they bad to give, first came from God.

2. They would recognize God'S messen8ers of peace, and be ready lito distribute, willing to communicate l1 (I Tim. 6:18). Paul told the Thessalonians, "':le might have been burdensome as the apostles

LESSON #118. Page 2.

of Christ" (I Thess. 2:6), but instead wrought with his 10wn hands for his bread that he might not be chargeable to them.

Now to this Church in Corin th, Paul s aid, "I was chargeable to no man (among you); for that which was lacking to me (as I worked among you and for you in spiritual things) the brethren whi ch came from Macedonia supplied" (II Cor. 11:9). Thus he said "I robbed ~ther churches, taking wages of them to do you service" (II Cor. 11:8) freelyll V. 7, that is, without charge. Notice Paul did this until

the churches were established and, under the bles sings of God, saw their responsibility toward those who were willing to serve them without charge until they by "growing in grace and knowledge!! saw the logic of tlle principles that IlIf \"e have sown unto you spiritual things is it a great thing if we shall reap your things for the body"? The Church at Philippi, the first established in Europe, "sent once and again unto my necessity" ,",hil. 4:16). Paul said of this, "the things which were sent from you" were "an odour of a sweet smell, a sacrifice acceptable, well pleasing to God" (Phil. 4:18). To this church, Paul said, "iSy God shall sup:Jly all your need according to his riches in glory by Christ Jesus" ~Phil~ ~:l9), for as Paul wrote to the church a~out which we are studying, 'God is able to make all grace abound toward you, that ye always having all sufficiency in all things, may abound to every good 'iVorl(" (II Cor. 9:8). God blesses us that we may have wherewith to give, for "God loveth a cheerful giver", V. 7. One will not thus give until he knews Christ as Saviour, and follows as Lord, God1s"unspeakable gi1't" (II Cor. 9:15)

v. 4-5. "And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. And when Silas and~otheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ."

"He reasoned --- and persuaded", as the margin says, sought to persuade". An example of this order of presenting the truth is fOllnd in Acts 21p2$, "He reasoned of righteousness, temperance, ~nd judgment to come", and while tiFelix trembled" he was not persuaded to act, but he deferred the matter, saying, "When I have a convenient season, I will call for thee". Again in Acts 26:26, Paul testified of "these things" which lZod commanded him to use in addressing sinners,

liTo open t.heir eyes, and to turn them from dlU"kness to light, and from the power of Satan unto God" ('cts 26:18), and King Agrippa said, "Almost thou persuadest me to be a Christian" Octs 26:28)

"Reasoned" ---- "almost persuadest". The word "reasoned" here seems to be limited to that Which was necessary to establish the identity of the Saviour, that is, "that Jesus was Christ", and accor­ding to Acts 17:2-3, "as his manner was" Paul "reasoned with them out of the scriptures" (old testament) in establishing that (1) IlJesus was the Christ" and (2) that he must needs have died and risen again." So in our lesson he follows this pattern, in both instances in a "synagogue" (Acts 17:1 - 18:4). New compare Paull s statements to the church at Corinth (I Cor. 12:3)(1 Cor. 1$:3-4) atter it's establish­ment some 5 years later.

"':'lhen Silas and Timothy were come from Macedonia", which has been considered in a previous lesson, "Paul was pressed in the spirit", or as the margin reads, "constrained by the word ll

, and testi1'ied to the Jews that Jesus was Christ". Prom this it would seem t hat in verse 4, that Paul laid down the foundation in "reason­ing" by showing from the Old Testament what the Messiah was to do and how He was to come, etc, and then concluded by affirming that the r,lessiah was Jesus, or that "Jesus was the Christ". Then Paul's reasoning in seeking to persuade men was according to that aspect of truth called by John "The doctrine of Christ" (II Jno. ?); not all that Christ taught, but "the record God gave of his Son' (I Jno. 5:10), according to "our report II (Rom. 10:16), as prophesied bI Isaiah (Isa. 53:1-12), for according to t his report Philip preached Jesus" (Acts 8:33-35), and according to this preaching, the Eunuch said, "I believe that Jesus Christ is the Son of God" \Acts 8;37), and according to John "1Ihosoever believeth that Jesus ia the Christ is born of God" (I Jno. sa). This truth Paul prel.1ched "first" (I Cor. 1$:3-4), and this was constituted of "these things" of (Acts 26:16), which were limited to the "things --- which the prophets and Moses did sa,. should come" (Acts 26:22) and defined as the gospel (I Cor. l5:1-Rom. 1:16 ­Acts 17:3), and th~ that of \"hich Paul "reasoned" (Acts 16:4) in

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seeking to ~rsuade men that "Jesus was Christ" V. 5. This was Paul's (1) Mission" (Acts 26:18); (2) "Manner I' (Acts 17:2-3), and 0) "Messa.ge" (Acts 26:22-23 - I Cor. 15:1-4).

Christ had said 1'11' ye believe not that I am he, ye shall die in your sins" (Jno. 8:24), and thus this matter was of'life or death. Paul's Dlinistry was a liVing demonstration of what a man will do under the constraint of the word, when permitted to effectually wo~k in the believer, by love. Thus his life is an inescapablerebuke to the modern ministry that puts the necessity of persuading men that "Jesus is the Christ", and that he died to s ave sinners, and lives to intercede for his own, any where but at the front of our ma.rching orders.

Prepa.red by: E. Frank Fort, i41nister Berean Baptist Church, Houston, Tex. May 18, 1955

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THE AC~~ OF THE APOSTLES.

(Acts 18:6-8).

"And when they opposed themselves, and blasphemed, he ahook his raiment, and said unto them, Your blood be upon your own heads; I am clean; from henceforth I will go unto the Gentiles."

The word "opposed", l:1eans here lito arrange oneself against". In :"eta 13:45, the Jews in ,\ntioch in Pisidia, "were filled with envy, [,nd spake a.gainst those things which were sftoken by Paul, contradict:lr..6 hl'ld blaspheming." In doing so, Paul said, lye --- Judge yourselves u:1wo~thy of everlalSting life". ~nlan Paul preached the word of God", t!ley "thrust it from" them. Notice of what the word consisted. (].) as to the person: "My Son" (Acts 13:33) "thine HolY' one" (Acts 1):35); (2) as to his work: "I work a work't (Acts 13:41), consisting < f death Il."ld resu~ection (Acts 13:31), "glad tidings", V. 32 (Gospel)" Ums "the word of this salvation't V. 2b, that "through this man [thine Holy one) is preached unto you tho forgiveness of sins (glad ~idines), and by him all that believe are Justified (The condition to the promise) from all things" (.~cts 13:38-39). Now the reaction of the Jews consisted of; (1) "Contradieting, that is speaking agaiJ"5t the doctrine of Christ, and (2) blaspheming, that is vilifying, to speak impiously, aga.inst the person of Christ.

Just so, in our text. (1) They opposed themselves, that is, they arranged themselves against the truth which Paul was preach­ing, "that Jesus was Christ,' V. S,· and they (2) "blasphemed", that fa, G~ake impiously of the person of Christ.

In Antioch Paul had said, "ye --- judge yourselves un\\'orth:­of everlasting life", while in Corinth he said, "Your blood be upon your own heads't. In both cases the Jews t'blasPhemed", and in both cases the preachers, "shook off the dust" of their locale as a testi ­"lony against them (Acts l3:S1-Actlll 18:6). These Jews, upon their rejection of the truth confirmed, became guilty of 'the sin which "hath never forgiveness ll (Mark 3:29). Remember "that the signs of an a~ostle had been wrought in Corinth (II Cor. 12:12), so that they were without excuse. Notice no.... what follows:

1. "Your blood be uRon your own heads". In the presence of Pilate, the Jews had cried 'Let him be crucified", in spite of the fact that Pilate had said he was a "Just person" (Matt. 27:24). They responded by saying "Let his blood be on us, and on our children" (Matt. 27:2S). Christ had sdd, 'lye are the children of them which killed the prophets" (Matt. 23:31), and the proof will be found in the fact that as your fathers "killed the prophets", them that I send unto you, ye will "kill and crucify" (Matt. 23:34). In doing so, you prove your reJa tionship to the devil. ".,hose lusts"it is your will to do" (Jno. 8:44). The devil "was a murdorer from the beginning", that is from the promise of the Seed, and a liar, regarding the truth by which he was to be known. Just so, were the Jews who refused the truth confirmed by miracles. Thus Paul said, "your blood be upon YQur own heads". The Jews who uttered the cry of Matt. 27: 25, never expected that "Just person" to rise from the dead, but when the s90stles preached "all the \'lOrds of this life" (Acts $;20) they whined that "ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon usm (Acts 5:28). They were professedly ~i11ing to have this in order to accomplish his death, but now it is different. Th~ fruit of sin is bitter in the eating. The sense of ~ln is dulled when one acts under the constraint of envy, jealousy, Jr bitterness, but sin always leaves it's wreckage, though we momen­t;arlly loose sight of it. (Eccl. 11 ;8-9) • "Be sure your sin will ;~lnd'You out" (Nu. 32:23). GOd'S word has a way of finding the evil doer, (I Kings 21:20), even unto "the thoughts" (Heb. 4:l3)~Ps. 94.: .1). The Psalmist said, "Relll8mber not the sins of my youth (Ps. 25: n, but Job shows that unless those sins are put away, "the iniquitie!l ')f --- youth" (Job 13:26) w111 be possessed. Thank God there is a hiding plaoe n b1J,t God lllUSt do the hiding. if he is to "remember our sins no more I (!leb. 8:12).

2. "I alit clean", that is "pure from the blood of all men" (:lc ts 20: 26 ) • Why? "For I have not s bwmed to de clare unto 10u all the counsel of God l

' (Acts 20:27). ':Ie find that this counsel for

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aliens is "repentance toward God, and faith toward our Lord Jesus Christ" (Acts 20:21). This Paul had preached to the Jews in Corinth and thus was "clean", that is from their blood. Their judgment was now out of his hands. They have made their choice. The principle 1s this: "If thou warn the wicked and he turn not from his wickedness nor trom his wicked way, he shall die in his iniquity; but thou hast deli vered thy soul" (Eze. J: 19) • Notice nowt

1. The work of Christ was not in vain, yet he said prophetic­ally "I have laboured in vain, I have spent my strength for nought, and in vain; yet surely my jUdgment is with the Lord, and my work with my God. ---- Though Israel be not gathered. yet shall I be glorious in the eyes of the Lorc\ and my God shall be my strength"(Isa. 49:4-5).

a. "He ~ave me a commandment what I should say, and what I should speak (Jno. 12:4'1), "as my Father hath taught me, I speak these things" (Jno. 8:28); "the words that I spea~ unto you, I speak not of myself'! (Jno. l4no), but "the words which thou (Holy Father) gavest me" (Jno. 17:8). Thus He is called "the faithful Witness" (Rev. 1:5)

b. "This commandment have I received of my Father" (Jno. 10:18). ·/ha.t was it? "I lay down my life" ---- "I lay it down of myself" (Jno. 10:17-:;.8), and with his face "stedfastlY set ­--- to go to Jerusalem" (Lu~:e 9 :$1) where his "decease" was to be accomplished (Luke 9:31) he said "As the Father gave me commandment, even so I do. Arise, let US go hence" (Jno. 14:31), and he "became -:~·~dient unto death, even the death of the cross" (Phil. 2:8). ·=.~lS, "though Israel be not gathered". yet is 'Ithe Holy one" to be ",:;~orious in the eyes of the Lord". because he "finished the work" ~~ ~as annointed and appointed to do (Jno. 17:4). Thus it is written '·lI·)',,,, beautiful upon the mountains are the feet of him!' (Isa. $2:7), ~'7.d. when we preach the truth that makes mown the "doctrine of Christ" ."oJ ';;0 his identity and work, and "adorn the doctrine" with our :_"~'T~S, we are pure from the blood of all men. and it is true of us, . 'i",{ beautiful are the feet of them that preach the gospel of peace" i)~m. 10n5); thus "your labor is not in vain in the Lordll (I Cor. i:58). I1' one is faithful with what he has. his reward is as great

a,1 that which shall be given to them whose native ability and super­ior talents enable them to be marked with greater success. One is aot rewarded for his talents, but for the use to which he puts them, and the spirit in which they are exercised.

2. "From henceforth I will go unto the Gentiles". Notice t;hat the word "henceforth" follows the blasphemous reaction to the tru.th regarding Christ which was to be preached"unto you first" (Acts 3:26); to "the Jew first ll (Rom. 1::16), but which. upon rejection was to be offered to the Gentiles. pursuant to the commission (Luke 24:47){.I\cts 1:8). Notice:

a. "Lo, we turn to the Gentiles" (Acts 13:4.6). b. "I will go unto the (!entiles" (Acts 18:6>­c. "The Salvation of God is sent unto the Gentiles" ('!cts

29:28) •

v. 7-8. I'And he departed thence, and entered into a certain man's ho~e. named Justus, one that worshipped God, whose house joined hard to 'the synagogue. And Crispus. the chief ruler of the synagogue. believed on the Lord with all his house; and many of the Corin­thians he9.l"ing believed, and were bapt ized."

He left the synagogue in which he had testified that "Jesus was the Christ" every Sabbath. and "-entered into a certain man's house, named Justus". or Titus Justus, as the Revised version has it, who worshipped God, and who lived next to t he Synagogue. This Gentile, wl~ had been convicted of the truth, now prOVides a new meeting place for those interested in the truth. There 1s no reason to suppose that Paul left the home of Aquila, Vs. 2-3. as to his abode, but rather that he changed the location of his teaching. The house of ~ustus, by reason of it's contiguity to the Synagogue, would be readily accessible to those Jews who might have been aroused to the pOSsibility of Paul's message being true. and also would be more hospitable to the Gentiles who would like to hear the truth. The fact of tranSferring the place of teaching to one so near the Synagogue would in itself engender questions in the minds of the

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LES~ON #119. Page 3.

people, that would result in seeking answers from the apostle. This would help rather than hinder the work. "Crispus,the chief ruler of the Synagogue, believed on the Lord with all his house". This fact would also create increased interest, so it seema that everything is working in behalf of the testimony of truth. When we do what God commands us, He makes the effort effectual. It is for God to open the way, and for us to enter in His nama, and to His glory. Many times when God opens the way, we enter to our glory rather than His. '-,e must always keep in mind the words of our Lord that "without me Ke can do nothing" (Jno. 15:5), but act a130 in confidence that we r can do all things through Christ" (Phil. 4:13). Paul had himself baptized "Crispus" (I Cor. 1:14), along with Gaius and "the household 01.' Stephana3" (I Cor. 1:16). Galus was Paul'S host in his second journey to Corinth (Rom. 16;23). The household of Stephanas was called "the first fruits of Achaia" (I Cor. 16:15), noted for minis­tering to the saints. Achaia with Macedonia, constituted the whole of Greece at that time. Thus the two provinces are sometimes men­tioned together as in Acts 19:21, "Macedonia and Achaia ll

, and Rom. :5:26. "Macedonia and lchaia".

"Many of the Corinthians. hearing, believed and were baptized". To this church. the epistles which bear their name were written. The order of truth here is precisely the same as in Acts ?-:41. The expression "as many as gladly received his word" corres­ponds to "hearing, believed" in our text, while "were baptized ll

stands related to both in the same way. It was not to make the scspel a saving power (I Cor. 1:17). but for those who by the gospel :lCld been saved (I Cor. 1:18,21). ~'le will pursue this furthar in ':'eGS 22:16.

1. Hearing, This is to be of God's word. (Matt. 15:10). 2. Believed, after hearing (Rom. 10:17). 3. Were baptized, after being "freed from s in" (Rom. 6:7).

,. '~pared by: H. Frank Fort, Minister, Berean Baptist Church, Houston, Tex. May 25, 1955.

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THE ACTS OF THE APOSTLES.

(Acts 18: 9-12)

v. 9-11. "Then spake the Lord to Paul in the nii3ht by a vision, Be not afraid, but speak, and hold not thy peace; For I am with thee, and no man shall set on thee to hurt thee; for I have much people in this city. And he continued thore a year and six months, teaching tho word of God among thom."

H~re the a?oDtle is co~anded to "Be not afraid, but speak, and hold not thy peace". Remember that Paul was preaching in a house that II Joined h9.l"d to the synagogue 'I, V. 7, which was frequented by Jews that "opposed themselves and blasphemed", V, 6. In view of these conditions, Paul was encouraged by the promise of his Lord that "I em with thee" V. 10. Compare "The Lord stood by him" (Acts 23:11)

when men were seeking to kill him. The Lord was not tbrouRb with Paul whose "cours~" (Acts 20:24) included oompleting lithe word of God" (Col. 1:25). Notice "Thou (must) bear witness also at Rome" (Acts 2):11). 'rhis was sane six years aftel' the' events of our lesson, and enables us to see why the Lord said, "No man shall set on tbee 1;0 hurt thee ll (Acts 18: 10). ':/hen Pat 1 was on the way to Rome as a prisoner, the ship was wrecked, but Paul said "There stood by me this night the angel of God whose I am (saved) :lnd whom I serve, s~7ing Fear not, Paul. thou must be brought before Caesar: and 10, God hath given thee all them that sail with thee" (Acts 27:23-24). God had said, "there shall be no loss of any man's life among you", and Paul said, "I believe God that it shall be even as it was told me" (Acts 27:22,25). Thus vie have God's will as to order: (1) God promises; (2) Man believes, and () God performs. This was some eight years after the events cf our lesson. Thus we soe God's purposes for Paul in view of which he preserved him from death at the hands of men until the work for which he was called Clcts 26:16) was "finishedll (II Tim. 4n). It was at this latter time that Paul could say "the time of myd eparture is at hand" (II Tim. 4:6>. The servant of God who has honored his Lord as did Paul, can say when that hour comes, "I am n£!. ready to be offered", same verse.

Now notice the expression, "For I have much people in this cityll. V. 10. The word "t'or" introduces what follows as the reason for some preceding commandment. What is it? The commandment to "speak:' V. 9. This, seen from t he fact that Paul II continued there ---- teaching the word of God among them", V. 11. This was in obedience to the commandment of V. 9. Thus "speak ----- teaching", Now the express ion II Among them", refers to the "much people I' whi ch the Lord had said, III have ---- in this city". Who Vlere these ll muc h people"? Some teach they ftere "the elect ll who had not yet learned of their lI e l ection", and Paul was to remain there preaching the word until"the elect" were called out. God's word, howevGr, speaks like this: (1) IIAqulla ---- with his wife Priscilla", V. 2; (2) "Justus" v. 7; () "Crispua----- with all his house", V, 8, and (,4) ":nany of the Corinthians hearing believed", V. 8. Here is "muCh people" who had hoard, believed, and been bapti2:ed. before God said to Paul "I have much people in this city". rhis "much peo,le" like the "mUCh peo;re" of Acts 11:24, had been "added unto the Lord", same verse. and :3ince it was "believora" that were the more added to the Lord" (.Icts 5: 14). then this "lI1Uch people" of our lesson became the Lord's when they ''believed'', and not before. It was among this "much people" that Paul remained tor a yeSI' and a half "teaching the word ot God11 • This was the order all along: (1) making disciples; (2) Bapti~ing the disciples made. and (3) and exhorting them to

"~0nt:!.nue in the faith", tbus "confirming the souls of the disciples" (Acts 18:8 - Acts 14:22). ~his accords with the order of the commission. (Matt. 28:19-20).

I. The Corinthians were "begotten --- through the gospel" (I Cor. 4:15). by which th"Y' were Joined unto the Lord" (I Cor. 6:17).~. II. And "Baptized into one body" (I Cor. 12:1), by which act "God set the lII!lmbers --- in the body" (I Cor. 12:18). that is, "in the church" (I Cor. 12:28), since "The Lord added to them day by day those that were saved" (Acts 2:47 A.S,V.). Thus the order IIbelievers were --- added unto the Lord" (Acts ,:14> while "those

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that were saved" were "added to them" (Church)(Acts 2:47 A.S.V.). Just so in Corinth, "Manl of the Corinthians hearing believed" (thus "added to the Lord) (Acts 5:14) and were bllptizedtf (thus,"added to them, the Church") (Acts 2:47~ (Acts 18:8) for "in one Spirit' (thus "joined to the Lord" I Cor. 6:17) were we all baptized into one body" (thus "fitly framed and joined together " Eph. 4:l6HTCor. 12:1). Thus "framed together, groweth --- bullded together" (Eph. 2:21-22). The word "framed" in the passage lithe bUildin~ fitly framed together" (Eph. 2:21) is from the Greek root "SUN, denoting"union, wi tb, or together --- by association, companionship", etc. The word translated "framed" means to "render close jointed together,that is, organize compactly", and this to the end "that there should be no schism in the body: but that the members should have the same care one tor another, and whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoicewith it. Now ye are the body of Christ, and members in particular"

(I Cor. 12:25-27). This can be understood of a congregation "close jointed together", but is senseless when considered as a n "invisible organism", composed of all the redeemed. There is rio such "Church", here" nor hereafter. "The Church of God at Corinth" (I Cor. 1:2) was 'framed together" when "The Corinthians hearing, believed and were ba.ptized" C.cts 18:8), and no Church has ever been "framed together" any other way. Thus "framed together" it is grown "unto an holr, temple in the Lord --- for an ha:'itation of God through the Spirit' (Epll. 2:21-22). This is the responsibility not of an "invisible organism", but of "each ---- building (every building - ­feot note) --- framed together1r""""(Eph. 2: 21l • Read it, and believe it. "Every bUilding", "each --- building". This doesn't sound like "an invisible organism, made up of all the redeemed throughthe baptism of the Holy Gho~t, does it? No, it sounds like an assembly made up of people who had heard, believed and been baptized and could, as "the whole church ---- come together into one phce" (I Cor. 14:2), and nothing else has in this age been authorized to "contend for the faith" (Jude ), nor "keep the ordinances" (I Cor. 11:2) by the Head of the Church, Jesus Christ.

V. 12. "And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat.

"The Jews" continue to persecute the apostle Paul. His message will not leave them alone. He, like Isaiah of old, would not let "the Holy One of Israel cease from before" them (Isa. )0:11) but "as his manner was" continued to reason in defense of the truth that "this Jesus, whom I preach unto you is Christ" C'Icts 17:2-3>­For this affirmation, Jesus was hated during his ministry in the flesh, and for this affirmation his ministers were hated after He was "cut off out of tbe land of the living" (rsa. 53:8). The Jews had to receive the message or try to stop it. They did not do the former, and could not do the latter, though they violated every principle of their law in their efforts. 3rror will do strangethings to people. Zeal, in behalf of error, knows no bounds, and is not hindered by morals. &rror will stoop to do anything to advance itself. It will kill the opposition where it has power to do so, but will purr like a kitten where the good graces of it's opposition is essential to it's existence. Truth never persecutes, for the truth compensates those who, in the spirit of Christ, under the constraint of love, declare it and live it. The joy of the Lord is enough for those who know and serve him. Persecution is the fruit ot the spirit of vengeance, and vengeance is the by-productof hatred, and hatred is the outgrowth of fear. Error fears truth. The Jews could not answer Paul, thus they feared him. ~ince they had no intention of receiVing the truth he preached, they sought to rid themselves of the disturbing power of the living truth, by stop­ping the preacher of it. No one can thus escape"tbe edge of the sword", for God will send another, who will be ready to say "Send me" (Isa. 6~8), and finallr, bring the rejectors face to face with the author of all truth. 'They shall not escape" (I Thess. 5:). Let us be faithful in facing GOd's word for our own lives, then we will be bold in proclaiming it for the Lord, to others.

"The Jews made insurrection with one accord against Paul", that is, "rushed upon" (assault). The "one accord" of their action was against the truth. Their "unity" reminds us of the "unity" of "The National Council of Chnrches ll • It is not enough to have "unity':

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LES;;;ON ff120. Page 3.

The "unity" must be produced by the "one LordI!, according to the "one faith" (Eph. 4:5), and this the Council makes no pretension of doing. Paul wrote that the Church should not go "beyond that which is written" (I Cor. ~:6). To do so is to "sin" (Rom. 14:23). If we be judged as "bigots' because we ins ist on lithe narrow way", let us remember that men are not to be our final judges, nor at the tribunal of men our final judgment. As t he apostle wrote, "He that Judgeth me is the LordI! (I Cor. 4:~). Let us walk that at that

time" 'ml shall "have praise of God' (I Cor. 4:5). If we do we shall find life a thrilling experience in the time that now is.

Prepared by: H. Frank Fort, Minister, Berean Baptist Church, Houston, Texas. May 31, 1955

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LESSON #121.

THE ACTS OF THE APOSTLSS.

(A.cts 18 :13-23).

v. 13. "Saying, This fellow r.ersuadeth men to worship God contrary to the law.'

Notice tbe \vord "fellow" is italicized showin8 that it was not in the original text, thus the Jews do not give Paul the respect they would give any hwnan. They say "This ---- persuaded", etc, that is, they showed their contemp.t by disregarding the person of Paul. Their accusation was that 'This ---- persuadeth men to worship God contrary to the law". There was an element of truth in wh~t they said, which rendered their lie tbe more odious. Half truths are lies hard to corner.

1. In their accusation, they failed to observe the purpose of the law in tbe capacity of a "school teacher" (Gal. 3:24), which, baving "witnessed" (Rom. 3:21), to that which was to come, "was done awar. --- abolished" (II Cor. 3:11,13). Therefore "ye are not under law' (Rom. 6:14) "after tba t faith (that is the system of doctrine, Jude 3) is come" (Gal. 3:25), for now "we walk bv faith" (II Cor. 5: 7), that is in obedience to "the commandments" ([ Thess. 4:2), by which one knows how --,1"to walk and please God" (I Thess. 4:1), for these "com;nandments" constitute "T~e will of God in Christ con­corning" Christians (I Thess. 5:1B), and being of faith without \"Th~ch it is impossible"to please God ll (Heb. 11:6), they are not the "commandments" of the law, for "the law is not of faith" (Gal. 3=12)

2. These false accusers also had forgotten that Moses, in who~ they trusted (Jno. 5:45), had written that "The Lord thy God will raise up unto thee a prophet fI'om the midst of thee, of thy bretht'en, like unto me; unto him ye shall hearken" (Deut. 18:15). This prophet had come and said, "thou knewest not the time of thy visitation" (Luke 19:h4). ':ihy? "Not knOWing the scriptures" (!I.latt. 22:29), "they 1mew !:!1m not, nor yet the voices of the prophets" (Acts 13:27). Micah had said, "Bethlehem ---- out of thee shall he come" (IfLicah 5:2-3). David had said "unto the Messiah the Prince shall be seven weoks, and three score and two weeks" (Dan. 9:25), after \7hich "shall Messiah be cut orr" (Dan. 9:26). Zechariah said, "behold thy King cometh unto thee ---- riding upon an ass, and upon a celt the foal of an ass" (Zech. 9:9), and in consideration of their rejection of their King would someday "Look upon me whom they have pierced" (Zech. 12:10), and ask ""}hat are these wounds in thine hands? Then he shall answer, !hose witb which I was wounded in the house of my friends." (Zech. 13:6). Yet scripture after scripture which 'vere daily read in their synagogues, and fulfilled to the letter, as to person, place, and time, made no impression on their unCircumcised hearts and ears. Surely they had "closed their eyes", for only the Wilfully blind could rail to see, These blind sinners were Wilfully doing as they did. It is possible for a lost religionist to be sincere in his error, but where this is true, he will be characterized by the principles of sincerity. A hypocritical errorist, however, will stoop to anything to rally support for his cause. Thus the persecutors of Paul were not only lost, they were hYPocri tes of the most cowardly sort. In their wilful ignorance of "the law", they accused Paul of persuading men to worship God con­trary to the law, while all the time he was persuading and reasoning "with them out of the scriptures" (Acts 17:2). ~Vhy didn't they answer him? They could not. Everything be preached in order to salvation, he proved by "the prof.hets and Moses" (Acts 26:22), as in the case of Stephen, they said, 'Tbis man ceaseth not to speak blas­Ptbemous words against this holy place and the law" (Acts 6:13), but 'tbey were not able to resist tbe wisdom and tbe spirit by which he spake" (Acts 6:10). Neither were they able in tbe case of Paul'S preaching. So what does a hypocrite characteristically do? "They stirred up the people" (Acts 6:12). But what class of people are usually deceived by such hypocrites? Men who will not hesitate, for a price, to do anything. "False witnesses" (Acts 6:13). When a man sells his honor, he becomes the pawn of corruption. There is no stopping on the toboggan slide, where there is no honor to apply the brakes.

V. 14-17. "And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, 0 ye Jews, reason would that I should bear with you: But ir it be a question of words and nmnes, and of

j LESSON #121. Page 2.

your law, look ye to it; for I will be no judge of such matters. And he drave them from the judgment seat. Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the jUdfFent seat. And Gallio cared for none of those things •

.ilien Paul was about to frame a reply to the charge of the Jews, Gallio "the deputy of AChaia" disclaims any interest in the case, due to it's religious nature. He knew that. such squabbles could have far reaching effects; thus he said, "If it were a matter of wicked lewdness (wicl;:ed villainy) 0 ye Jews, reason would that I should bear with you: 1I That is, the responsibility of my office ,{ould require it, but "if it be a question of words and names, and of your law, look J:! to it, for I will be no judge of such matters. 1I

Gallio was, according to the famous Seneea, the Roman philosopher, a most amicable man; he wrote of him "None of the mortals is so sweet ~o one .man, as he to, all men". The Jews doubtless had hoped that the uncompromising message which Paul preached would cause Gallio to be desirous of banishing from his realm anyone likely to disturb the equanimity of which Seneca wrote, but in this they were disappointed.;7hy? Because God had said, d~peak ---- and no nan shall set on thee to hurt thee --- in this city" (Acts 18:9-10). It is written, "';/hen a man's ways please the Lord, he maketh even his enemies to be at peace with him" (Prov. 16:7). Again, "The Kings heart is in the hand of the Lord, as the ~ivers of water: he turneth it whithersoeve~ he will" (Prov. 21:1). God who called Paul and appointed his course would see that he finished it, and all the wicked out of hell would not prevent it. "No weapon that is formed against thee shall pros­per ---- This is the heritage of the servants of the Lord" (Isa. 54: 17>. Paul said, III will not fear what man shall do unto me" (rteb. 13:6), III believe God, that it shall be even as it was told me" (Acts 27:25).

Gallio "drave them from the judgment seat". ~'low notice what ha9pened to "the chief ruler of the Synagogue", v. 17, who had re­placed IICrispus" Clcts 18:8) in this capacity. There is not a ViaI'd yet of the conversion of Sostr.enes, although 5 years later he is called "our brother" (I Cor. 1 n). It is obvious that at this time he was the chief instigator of "the insurrection" V. 12, against Paul. Therefore, when Gallio had driven, peremptorily, the Jews from "the judgment seat", "all the Greeks took Sosthenes, the chief ruler of the Synago~e, and beat him before the judgment seat". Just as the wicked Hamanll the enemies of the Jews who had viciously sought their destruction, was IIhanged --- on the gallows that he had prepared for Mordecai" (;i;sther 7:10), so Sosthenes the principal instigator of the insurrection against Paul, whom Paul said should not be hurt, found himself the recir.ient of the evil he had hoped to see inflicted on Paul. "All things' under the hand of God can be made "to work together for good to them that love God" (Rom. 8:20).

"­"Gallio cared for none of these things." He gave himself

no trouble in the affair over which he had said, "I will be no judge of such matters ll

• Easy going Gallio could have been greatly benefit ­ed had he cared for some of these things to the extent of finding out why the Jews were-so ereatly disturbed at the preaching of Paul. There are many things which ought not occupy our thinking, nor con­sume our time, but if this be our attitude toward all things, it could be fatal. "Prove all things, hold fast that v.4lich is good" (I Thess. 5:21). IIWhatsoever things are true ---- think on these things." (Phil. 4:8). Gallio was like the man who, being convinced that one sect was in error, concluded all people were in error, and refused to consider anything.

v. 18-23. "And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila;haVing shorn his head in Cenchrea; for he had a vow. And he came to Ephesus, and left them there; but he himself entered into the synagogue, and reasoned with the Jews. Vfuen they desired him to tarry longer time with them, he consented not; But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem; but I will

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return again unto you, if God will. ,~d he sailed from Ephesus. And when he had landed at Caesarea, and gone up, and aaluted the church, he went down to Antioch. And atter he had spent same time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples."

Pall1 did not leave Corinth a t once, rather he "tarried there yet a good while", and while there wrote his epistles to the Thessa­lonians. ~Vhen he left he "sailed thence into Syria and with him Priscilla and Aquila:" Paul left Corinth and went to Cenchrea which was near Corinth, and a port where those who went to sea from Corinth took ship. From here Paul "having shorn his head --- for he had a vow", sailed for Syria by way of Ephesus, and Caesarea. The vow was that of the Nazarite, and the shaving of the head was at the expiration of the days of the vow, (Num. 6:13,18). We will take up this vow in a later lesson in connection with Acts 21:18-26. Paul came to Ephesus and left Priscilla and Aquila there, while he as his manner was went into the synagogue and "reasoned with the Jews". Having finished his testimony, he departed for Caesarea, and having arrived, he went up, that is to Jerusalem according to his plan in verse 21, and "Saluted the church, V. 22, in Syria where the first Gentile church waS founded (Acts 11:20-21). It was from Antioch that Paul started on his three missionary journeys. Paul left Antioch and II'"lent over all the country of Galatia and Phrygia".

" These were provinces in Asia Minor. Here Paul had preached before and established chcU'ches. Now he would "strengthen the disciples,previously made, and so confirm the work.

Prepared by: H. Frank Fort, Minister, Serean Sap tist Church Houston. Tex• .Tune 8, 1955.

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LESSON #122..

THE ACTS OF THE APOSTLES.

(Acts 18 :24-28)

"And a certain Jew no.:ood Apollos, born at .Hexandrin, an eloquont ~nn, nnd mighty in the scriptures, came to Ephesus. This man was instructed in the way of the Lord; 'lnd being fervent in the spirit, he spake and taught dili~ent1y the things of the Lord, knowing only the bnptisr.t of John • •\nd he began to speak boldly in the synagoGUe; whom ~hen ~quilo. nnd Priscilla had hecrd, they took hio unto then, and expounded unto hL~ the ~ay of God oore perfectly."

.\pollos, n. Je,7 born at ,Uexandria, in Egypt, Ivas said to be (1) "an eloquent rum" nne (2) "mie;hty in the scriptures". He v;as froo thnt land conccrninc: ~7hich the Lord had said, "the Lord shall brina thet) into Egypt !lellin" (Deut. 28: 68) • During the apostolic age ~his proJhecy was in process of fulfillment as Deut. 28:64,65 proves. The Lord shall scatter thee I"..mone; all people --- 'l..:lone: these nations ll

etc. 1e read of those and subseC'uent times prior to Israel's re­Gathering, "JerusaleJ:l Shall b e trodden do~m of t he Gentiles" (Luke 21: 24).

Now Apollos c~e to Ephesl~ ~here Paul had left Aquila and Priscilla when he went to JerU3fllem, /. 21. (1) He could speak fluently. He was, as SO~.le translate the ':lord, "eloquent", learned, or as others, prudent, 3.'1d :Tet others, "a Good historian". He could sny ';lhat he wanted to say, the ','lay he I"rm;:;ed to s~y it. One 'Jho can do this is eloquent, thOUGh not necessarily ~arned, but Apollos was. (2). "He wns oighty in the scriptures tl

• That is, the Old Testament scriptures. He knew the voice of the prophets. He had a great cOl1nand of scripture lan~ge, and his eloquence was noted in connec­tion therewith.

In verse 25, ,;!e read, "This man was instructed in the way of the Lord tl

, that is, he cras catechised, as the rord is, by some one or more, able to tea.ch "the way of the Lord". Keep this In mind because we are i~oi'\[ to run into difficulty if 1"'3 don't. Being"in­structed in the wa.r. of t:16 Lord ---- he spake and taught ----- the things of the Lord' V. 25. ,bat ~~s ~ronc with this? It would seem that surely this would be'the thing to do, ~nd yet as we shall see, there ~as something r~one. The er~or is precisely that crhich the Pentecostal cro~d preaches; preaching a thing taUGht in scripture,.. but applyinG it to t~e wrong people 'ind time. ·.1hy'l Because they h~c~ not the purpose of the thing p,reached. Not only was ~pollos Ilinstructed in the way of the Lord' so that he 17as "mighty in the scriptures ll

, 'lnd "spake and tnuc;ht --- the tllings of the Lord", but he proceeded to do·i t "diligently" because he ',7as "fervent in....the spirit". ThiS, God's word requires of his people (:\or:. 12:11), l'fer_ vent in spirit·" and in respect to the Christian characteristics, they are to sho~7 "::tll di11E;ence" (II Pet. 1:5); but fervency, dili­gence, and eloquence, are not enou~h, for they that ~orship God must do so "in spirit and in truth" (Jno. 4:24). 'lfuile "All scripture" is designed and sufficient to the end that "The man of God ~y be per­fect (complete) throughly furnished unto all ;;ood workS" (II Tilll. 3:16-17), it does not accoop1ish this end unless in his hand it is "ric;htly divided" (II Tim. 2:15), and applied to the peo,)le scriptur­ally addressed.

Now in spite of all that Apollos did, it is said that he did it "knowing only the baptism of John" v. 25. 'rhere '"Tas some error in his preaching that caused Aquilll and Priscill9.. to detect it, o.nd "they expounded unto him the way of God more perfectly" V. 26, or as civen in t he margin, more "thorou/fhly". Now compa.re l'the way of tho Lord" V. 25, and "the way of God' v. 26, and remember that :.pollos, \7hile instructed therein, knew "only the baptism of John", 'I. 25, tha.t is, "the th1ngs of the Lord", V. 25, 'Yh1ch "the baptism ,:of John" portrayed. NOI7]a t us' see, if l'7e rnay, JUs t what was wrong ith it, as preached by lpollos.

It is not difficult to see that if one preached, as bin~ on christians today, that which Moses preached ~s binding on Jews

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~1SSON #122. Page 2.

in his d~y, that it would be ~~ong. (Gal. 3:12,24,25 - Rom. 14:23). Let us notice some things regard'~ng the knowledge of Apollos before ':le proceed.

(1) He was "mighty' in the scriptures". V. 24 (2) Having been "instructed in the ,:ray of the Lord" V. 25, as

revealed in "tho scriptures", which were the Old Testament uritings.

(3) • He knew "only the baptism of John" V. 25, as related to "the ViE',,,! of the Lord".

. Now l;J.t us 30 on. "The wa.y of the Lord" WIlS "the way of rl£:hteousness ll C..Latt. 21:32) in 1'Thicn John came, 1'.nd the act called "'I'he baptis::l of Jchn" (Luke 7 :29 - Acts 18:25) or "John's baptism" (.~cts 1):3) t~U'ouh;h which Christ said, "Thus it becometh us to fulfill 3.11 riGhteousness ( ..iatt. 3:15), was designed to make Christ "manifest to Israel" '·,:ino. 1:31>, as "the Lamb of God --- the >:>on of God" (Jno. 1:29,31~). The righteousness to which reference was made by Christ in j,'Iatt. 3:l5r and loiatt. 21:32, was that which Paul called. "The right­eousness of GOd", and 17as"'witnessed b:r the la\7 and the prophets ff (Rom. 3:21), "revealed in the c;ospel" (Rom. 1:16-17), and \vas the death and re7urr,ction of Chrlsl; (I Cor. 15: 1,3 ,4)(Acts 26 :22, 23)( Luke 24: 25-26,LJ4-4-0). John in his preaching, said, "unto the people that ':;hey snould believe on tL'lJ which should CO'?1e aftar him, that is on Jesus Christ" (~cts 19:4). John said, "He it is, '"iho comil:g atter me is preferred before n2, ~hose shoe~ latchet I am not worthy to unloose" (JD-c. 1: 27) • His miss ion was to "malee s trai/3ht the 71ay of the Lord" (Jno. 1:23), and in this "way of t~e "'ord", Apollos had been instructed, and 71hat he aeoded therefore, was to be instructed "in the way of God more thoro'U~hly" (margin V. 26), which he was at the hands of Aquila and Priscilla. To conclude this part of the study, note: (1) His preaching was based on "the way of the Lord" as ex­pounded bY' John the Baptist in making "straight the ;'lay of the Lord", ':;ho "knovnnG only the baptism of JOhn", preAched what that baptism signified, namely, that (a) Jesus was to come, ~nd (b) that he waS to die and be raised p.3ain. (Jno. 1:27)(Jno. 1:29 - hiatt. ):1$). :iotice t!'Ul.t there is no record of .1pollos being re-immersed, shol'ling "':!lat his fa.ith was sufficient for scriptural baptism. At the tillle the a?ostlos first believed, they believed just vmat Apollos believed ut the tl~e of our ISRson, a~d they were never ro-immersed. (2) Apvllos was acquainted with "the ':!ay of God more thoroughly" tl~ouGh the efforts or Aquila and Priscilla, thus that which was prophetic in JOlm's ol\;'ltism became facts 1n the baptism preached "in the name of t~e Lord Jesus'" (Acts 19:$). ':e sae the results of this instruction in verses 27-28.

V.27-28. "And when he \'las disposed to pass into .,chaia, the brethren wrote, exhorting the disciples to receive him; who, ~men he was come, helped them much which had believ~d throu~h grace: ?or he eightHy convinced the Jerls, and that publiclely, 3herling by the scripl;ures that Jesus \1~S Christ."

Apollos was disposed to f,o into .chaia, which with Mace­donia made up Greece. ~he brethren at Bphesus sent a letter of re­commendation to the disciples in Achaia to receive Apollos. ,pollos knOWing "the \'tay of God :nore thoroughly", waS able to help "them much ..;hich had believed through grace". dut notice the nature of this help. It was not so much the edification of the believers in their o\'ln spiritual lives, as help in reaching the lost with the gospel, :1~l1ch after all, is "the fruit of the righteous'l (Prov. 11:30), and ';he objective./1).' spiritual men. '...,ben verse 27 says J\pollos "helped ';he~r. much whien had believed", it is told us how in verSe 28 nPor he :lir.-htilTl' convinced the Jews und that publickly, she\7ing by the Scrip-

u J·.ures (in I'lhieh lpollos v!as miehty V. 24) that Jesus ~ the Christ." ;:E::~e!;1ber t h:.t John's baptise ,'laS to "man ifest il Christ to Israel (Jno.

:31), and set forth in- it's mode the truth of death, burial and - 0surrection, but ba?tism "irl the name of the Lord Jesus" declared that he had been manifested, and had died, been buried, and raised 'rain. l'hus we hea.r Apollos now, having been instructed more thor­,t"hly "in the uay of God", "she17ine by the scriptures that Jesus ~

,;j rL:;t". Hence. the error of the preaching of "pollos 1'laS not in the Gl ing t aught, but the .time eleIllBr..t as distinguished by "the baptism Ji' Johnn and that "in the name of the Lord J~s". Now t he question is: ':rhy \;OS not .'l.pollos re-1mmersed as ,vere the "certain disciples" of .\.cu 19: 1-7?' ..

LESSON #123.

"THE ACTS OF THB APOSTLES"

(Acts 19:1­

V. 1-2. "And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, He said unto them, Have ye received the Holy Ghost ~ince ye believed? And they said unto him, We have not so much as heard whethe~ there be any Holy Ghost."

Paul came to Ephesus frcm which Apollos had departed into Achaia. and found "certain discinles there". Now notice in contrast liThe brethren" (Acts 18:27), and' "certain disciples ll (Acts 19:1), all of whom dwelt in Ephesus, but between whom, obviously, there was no fellowship. The fact that they were cal.:ed "disciples ll proves nothing.There were some who said "We are Moses disciples ll (Jno. 9:28), but in the licrht of'Jno. 5:45-46. they did not believe what Moses said. There ~e some called "his (Christ"s) dIsciples" (Jno. 6:66) yet they "believed not" (Jno. 6:64), 'and so in our lesson of the "certain discioles ll

• Paul said to them, "Have ye received the Holy Ghost since ye beiieved?" This question was asked in view of their profession, not that they had actually believed. The margin reads, "received ye the Holy Spirit when ye believeci?" Since the receiving of the Soirit is IIby the hearing of' faith" (Gal. 3:2), thus IIbecause ye are Sons" (Gal. 4:6), or "children of God by faith" (Gal. 3:26), then if they had not received the Holy Spirit, they certainly had not believed, for it is written, "If any man have not the Spirit of Christ, he is none of' his ll (Rom. 8:9), for all of his are "sealed with t hat Holy Spirit" (Eph. 1:13), IIhaving believed" (margin ot' Eph. 1:13)(II Cor. 1:22). So Paul is not sayinG tt~t they had believed, but simply asks a question in view of their profession which proves them unconverted by their answer, "We have not so much as heard whether therebe any Holy Ghost". Notice they had never heard of the Holy Spirit. It was not just a question of error regarding Him, but total ignorance of His being and work. This does not comport with the Christian state.

v. 3-4. "And he said unto them, Unto what t hen were yebaptized? And they said, Unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance. saying unto the people, that they should believe on him which should come after him, t hat is, on Christ Jesus. II

Paul asks a second question, "unto what then were ye baptized?" Does Paul mean to infer, by this question, tllat baptism was in order to receive the Holy Spirit? No, because it is written "Can any man forbid water, that these should not be bs.otized which havingreceived the Holy Ghost ?II (Acts 10:47). Iv'hat then aoesPaul mean? It ia clear that the first question of Paul envolved both the Word and the Spirit, which are essential to the new birth. Notice:

1. 1I"'hen ye bel1eved"(by the word Rom. 10:17 - I Thess. 2:13) "received ye the Holy Spirit ll (Gal. 3:2 - Rom. 5:5 - Gal. ~:6) •

2. 'Except a man be born o~ water and of the Spirit he cannot enter the kIngdom or God ll (Jno. 3:5).

3. "WashinRoIf (effected through) regeneration, and renewingof the 0 y Ghost" (Titus 3:5). Regeneration or the New Birth consists of both a cleansing and a renewin~.

4. "Salvation (is) throllgh sanctIfIcation of the spIrit and belief of the truth" (II Thess. 2: 13). "Sanctification of the Spirit" Is effected in consideration of the "belief of the truth ll

• This is the order "Ye are washed" (Jno. 13:10)11--- ye are sanctified" (II Thess. 2:ljHt Cor. 6:11); wherever this is true, it is also twe "ye are justified", and again the order is, (1) "in the name of the Lord Jesus Christ", and (2) "By the Spirit or our God" (I Cor. 6:11).

Now in the light of this, since the "certain disciples" were in total ignorance of the Holy Spirit", they could not have believed the truth; hence were unconverted; therefore their immersion could not have been the result of "faith which worketh by love" (Gal. 5:6),for the love by which faith operates with heavens' approval. must be shed ebroad in the heart by t he Holy Spirit (Rom. 5:5). Thus Paul asks, "unto what then were ye baptized?" They answered "unto John's baptism". But were-"they? No. Some one had preached a perversion ot

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LESSON #123. Page 2.

John's baptism and they had believed that. as Paul's explanation of John's baptism shows. Notice now, "John verily baptized with the baptism of repentance, saying unto the people, that they should beliEl'le on him which should come after him, that is on Christ Jesus." Paul doesn't add one thing to it. He simply declares what John preached. As to the order of John's preaching, we read that he came "in the way of righteousness", which oblil!ated men to repent that they might believe(Matt. 21:32), aJ;ld when they did this, he baptized them "with water unto repentance" \lI1att. 2: 11), in which act they justified God" (Luke 7:29), because they publicly testified in submitting to John's baptism that "the counsel of God against them ll (Luke 7: 30) as delivered by John was 1rue, thus they were pUblicly "confessing their sins" (Matt. 3:6), not that they still had them at the time they werd baptized, but that they were guilty of them when John preached. "Repent ye" (Watt. 3:2). They repented and believed in Christ who was to come, and were baptized unto repentance, confessing their sins. and justifying God. who through John had delivered his counsel. against them.

v. 5-6. "':"Ihen t hey he r.rd this, t:ley were b apt1zBd in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied."

Now when Paul told what John preached, these "certain disciples" saw that they were in error as to his message, so we read, "'}hen they heard this they were baptized in the name of the Lord Jesus" (Acts 19:5). They could see that John's preaching was to prepare the way for him who was to come after him, and that his bap­tism was prophetic of the work he was to acconrpl1sh as liThe Lamb of God which taketh away the sin of the world". (Jno. 1:29)

Next Paul being an apostle "Laid his hands upon them, the Holy Ghost came upon them: and they spake with tongues, and prophesied". Thus Paul "ministereth --- the Spirit" (Gal. 3:5) in dispersing "gifts" (Reb. 2:4) which God didthrough the apostles to the edification of the Church prior to the completion of God's Word, after which this miraculous ministry ceased. (r Cor. l3:8)(Eph. 4: 8-14)

Prepared by: H. Frank Fort. Minister, Berean Baptist Church, Houston, Tex. Aug. 9, 1955

a • • HULL&! 51 n .•••.1 1.1 I . lUi J _L au. II lin •

LESSON #124 "THE ACTS OF THZ APOSTLES"

(Acts 19:7 - 1a)

Y.:....1.. "And all the men were about twelve."

"And all the men were about twelve". In verse 6 we read, "they spake with tongues" etc. On pentecost the apostles (as is seen from Acts 1:26-Acts 2:1,14), "began to speak with other tongues" (Acts 2:4);. thus the audience said, "How hear we ever~ man in our own ton~ue' (Acts 2:8), and "these menlt etc (Acts 2:1 J. SO in our lesson the men" spake in tongues. Cii the question of ton~es, Paul said "If any man speak in an unknown tonEue" etc (I Cor. lip 27), and on this very sUbject God's word says "let your women keep silence in the churches lt (I Cor. 14: 34) • lNhy'l Because "the head of the woman is the man" (I Cor. 11:3), and "they are cOllllllanded tob e under obed­ience, as also saith the law" (I Cor. 14=34). Paul said, "Let the woman learn in silence with all sUbjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence" (or "quietness"){I Tim. 2:11-12). Here the consideration is of sexes as indicated by the §eneric, "the woman", and "the man". "The head of every man is Christ (I Cor. 11: 3), making man respon­sible for the truth from "the mind of the Lord" (I Cor. 2:14,16), and "the head of the woman is the manit, and though "the woman being deceived was in the transgression".(I Tim. 2:;t4>. God held Adam as head of the woman, since he "was first formed" (I Tim. 2: 13), account­able, so t hat the result of the fall is laid to failure within the responsibility of Adam, thus, "by one man sin entered into the world" (Rom. 5: 12), and "death .-eigned from Adam" (Rom. 5: 14), because of "Adam'S transgression" (Rom. 5:14). So while we read that "the woman ---- was in lransgress ion", we also read that she was Itdeceived" j but

"Adam was not deceived", thus being first formed and head of the woman, the effect of the transgression was attributable to Adam. The effect is traceable to "Adam's transgression" (Rom. 5:15). Notice that the words "Let your women keep aLlence in the church" (I Cor. IIp 34) was applicable when "the whole church be come together" (I Cor. 14:23), and in connection with the revelation of lruth as (I Cor. 14: 26-33) shows. But in the acts of worship, the woman did speak ( I Cor. 11:5).

1. "The elders" are to feed the flock of God" (I Pet. 5:1,2). 2. "rule" (or "guide") {Heb. 13:17,24)' , 3. "OV"erseers" (Acts 20:28). "The elders of the Church" (Acts

20:17), who were "men" (Acts 6:3 - 11:30).4. "A bishop --- husband of one wife --- ruleth well his own

house. having bls children in SUbjection ---- he --=== he -" (I Tim. 3:1-7)~Nhy? Because the preceding chapter says

"I suffer (permit) not a woman to teach, nor to usurp authority over the man" (r Tim. 2:12). I'!hy? "For (the reason for the order) Adam was first formed, then Eve" (I T'Ijjj'; 2:13). Where is this to be observed?

1. "In the churches" (I Cor. 14:34),where Christ is "head" Eph. 1:22)(001. 1:18). Now the "head" of t.he church is

in heaven; through whom then does he make known His Will for the edification of "the body"? The "overseers", who are men. Not through all the husbands. Many husbands are not able to be of any spiritual help to their wives whatever; much less answer the questions the wife has a ri~ht to ask. It is written that "Sara obe~ed Abraham, calling him lord ~ and that she did it in fulfillment of being in subjection unto her own husband" (r Pet. 3:5-6), the principle set down in Gen. 3:16, and confirmed in Eph. 5:22 - Col. 3:16 - Titus 2:5. But does this mean t hat the wife is to subscribe to everything her hus­band declares to be right? Certainly not. Sarah's command concerning Hagar and Ishmael (Gen. 21:10) "was very grievous in Abraham's sight" (Gen. 21:11); yet God who had Gen. )16 recorded, said "hearken unto her voice ll (Gen. 21:12). God's word says, "Wive., submit yourselves unto~ur own hUsbands, AS IT IS FIT IN THE LORD" (Col. 3:18). God did not say "husbands mi'Keyoiir' wivessubm1t-n-;-whether it is fit in the Lord or not. God's w9rd says, "husbands, love your wives, and be not bitter against them" (Col. J:19), and love will not tyrannize over her whom God commanded to be subject", but will rather give "honor unto the wife, a s unto the weaker vessel" (I Pet. 3:7). Thus we have the women (1) "in the Churches" (I Cor. 14:34) not "to usurp authority over the man" (I Tim. 2: 12), and (2) as "keepers at home" (Titus 2:5)~ to "submit yourselves unto your own husbands, as is fit in the Lord' (Col. 3:18). When the husband demands SUbmissIon whether

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LESSOR #124. Page 2.

"fit in the Lord" or not, he is exceeding his authority. God did not say "husbands command your wives", he said, "Wives submit yourselves unto y our own husbands, as unto the Lord" (Eph. 5:22), that is, as the Lord requires. How do we know? Bear It. "Servants, be obedient to them that are your masters ---- as unto Christ ---- as the servants of Christ" (Eph. 6:5-6). What else? "And ye masters, do t he same things unto them, forbearing threatening; knOWing t hat your Master also is in heaven; neither is there respect of persons with him ll

(Eph. 6:9). 1. Thus all submission must be lias unto the Lord ll

( ...ph. 5:22), lias it is fit in the Lord ll (Col. 3:18).

2. Any submission required by one in the place of authority "beyond that which is written" (I Cor. 4:6 A.S.V.) is "sin"

because all authority exercised by God's approval must be within the realm of faith (Rom. llp23), for we thus "walk" (II Cor. 5=7). God's

'word says "Let every soul be in SUbjection to the higher powers: for there is no power but of God: and the ~owers that be are ordained of God" (Rom. 13:1). "The powers that be as "ordained of God" to which men are to submit, govern the (1) spiritual; (2) Domestic, and (3) Civil spheres of relationship, the Church, the home, and t he govern­ment.

1. In the Church, God has authorized lito set t hem to judge"\f Cor. 6:4), according to the qualification of (I Tim.3: 1-7) •

2. In the home, God has ordained that the husband be the head to which wife and children are to be in subjection as lIunto the Lord ll

, or lias it is fit in the Lord". 3. In the nation, God has ordained authority to which it is to

submit.

All authority is from God, all SUbjection is to be therefore "as unto the Lordll

, in these realms of divinely appointed relation­ships. If they in authority would prove their authority to be "fit in the Lord", then those required to be subject would be more likely to act II as the servants of Christ."

V. 8-10. lIAnd he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of Ood. But when divers were hardened, and believed not, but spake evil of that way before the multitUde, he de­parted from them, and separated the disciples, dis­puting daily in 1he school of one Tyrannus. And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks."

Paul shows that lithe things concerning the Kingdom of God ll

V. 8, and "that way" refers to the same thing. Christ before his ascension and atter his passion was found speaking to his apostles, "pertaining to the r..ingdom of God" (Acts 1:3). Paul in Acts 28:31, haVing turned from the Jews to the Gentiles, is found "Preaching the Kingdom of God". Certainly then he was preaching according to the definition of that term, but what is it? "The Kingdom of God is -- ­--- righteousness, and peace and ..1..2Z in the Holy Ghost ll (Rom. 14: 17) • Thus Paul preacoed thar-wE!ch gave access into the spi~itual realm, and that Which governed the lives of those who entered.

1. He preached the New birth, and 2. He preached the way that the life obtained throuah that

birth was to be lived.

Notice the three words by which "the Kingdom of God" is defined as Paul preached it. (1) "Ri~hteousness". As to the SAVING aspect, it is revealed in "the gospel" (Rom. 1:16-17), and is' "upon all them that believe ll (Rom. 3:22); but a s to the life it gives in connection with it's responsibilities, it involves the "members ll

of such as "are alive from the dead" (Rom. 6: 13). (2) Peace, as to it's basis in redemption is obtained through the lIblood-ortlie Cross" (Col. 1:20), and is the portion of those said to have been "recon­cUed --- thrOUgh death" (Col. 1:21-22), but as that which tran­~uilizes the 'believers "hearts and minds" (Phil. 4:7), it follows the 'bringing into captiVity every thought to the obedience of Chr15t" (II Cor. 10:5), and since this is th~ough Christ Jesus" (Phil. 4:7) we can understand the Lord saying "My peace I give unto you" (J'no.i4:m

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LESSON #124~ Page 3.

speaking to those who "hath my commandments and keepeth them" (Jno. 14:21). (3) Jel, follows the fact of justification. Those who have had access by 81th into grace, "rejoice in hor,e" (Rom. 5:1-2). Thus, "we ,1o! in God" in view of the "reconciliation' (Rom. 5:11), translated "atonement" in the Kine James version; but there 18 a joy which is the fruit of the Holy S"irit (Gal. 5:22), to those who "walk in the Spirit" (Gal. 5:25). Thus Paul in preachin~ "the Kingdom of God" accordiI1§ to our lesson, preached "that way , "the way of God" (Acts 18:26), the words of this life" (Acts 5:20), "the way of salvation" (Acts 16:17), "this wat' (Acts 22:4), which once Paul had "persecuted", but now "preached".

Paul preached for "three months" in the synagogue at Ephesus "disputing and persuading", taking issue with error, based on ignor­ance, as to the teaching of the law and the prophets, and showinghow what he was teaching accorded perfectly with what the prophets had written, but "divers were hardened and be~ieved not", thus ~roving themselves to'be "unreasonable and wicked" (It Thess. 3:2) and 'un­worthy" (Acts 13:46) in "opposing themselves'"(Acts 18:6). Paul transferred the base of operation from the synagogue to "the school of one Tyrannus"" V. 9, who was probably a teacher of philosophy, and continued there 'by the space of two years", V. 10, and did it so effectually "that all the,. which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks." It is necessary to get the word out, before we can expect the word to b ring men in. The assurance is, that "it shall not return unto me (God) void" (Isa. 55:11). Let us therefore, "sow beside all waters" (Isa. 32:20), "bearing precious seed" (Ps. 126:6), even "the seed" which "ls the word of God" (Luke 8:11). "He that soweth and he that reapeth may rejoice together". ( Jno. 4: 36) •

Prepared by: H. Frank Fort, Minister, Berean Baptist Church, Houston, Texas. Aug. 17, 1955

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TU ~ ACTS 0'" T"8 APOSTL S.

(Acts 19:11-20).

V. 11-12. "And God wroucht special miracles by the hands of Paul: So that from his body were brou~ht unto the sick handkerchiefs or aprons, and the diseases departedfrom them, and the evil spirits went out of them."

Here we have the signs of an apostle evidenced in connec­tion with "handkerchiefs or aprons", in such a way as to be called "special miracles". They were called special, not because of the things done, but because of t he manner in which they were done. It is said "the diseases departed !'rom them, and the evil spirits went out of them". All the apostles had been given "power and authority over all devils (demons - - evil spirits) and to cure diseas\ls" (Luke 9:1); so certainly this was not a power peculiar to Paul alone, therefore the word "suecial" is not appli-cable to what Paul did, but to the manner in which it was done. In the co~ission of Mark 16: 17-18, carried out as to it's confirmatory aspect through the apostles, power was given to "cast out devils" (demons), and heal "the sick". So Paul WDS doing nothing as far as the miracles were concerned,that the other a~ostles wsren't doing. To what then does the expression "soecial miracles" apply? To the manner of doing, that is, in con­nection I'lith "handkerchiefs or aprons". Anyone who claims to be doing this today would make our text false. No one else could ever ,. heal in connection with "handkerchiefs or aprons", as 10n/3 as the doing of it was called "special miracles by the hands of Paul". Notice the modern use of so-called "prayer cloths" or "annointed har.dkerchiefs", by the healing racket of Pentecostal cults has no jU::lt1ftcation whatever by anything that Paul did. The Bible does not say that Paul prayed over the handkerchiefs, nor is there so much as a hint that they were ann01nted, yet thousands ~day have a paganistic awe for "annointed handkerchiefs". One can, with as much authority,believe the moon to be made of ~reen cheese, as to believe in the l->eeling power of "prayer cloths , they both rest on the same evidence, none. There never was such a thing in God's word as a "prayer cloth", or an "annointed handkerchief". When God's word says "God wrought sDecil!.l_.I~iracles b~ the hands of Paul", why would these healing cults l-j ~o nrove tfiQt Luke wrote a lie, b~ de~ying it? Well, according ,·0 their own testll~~:'y '..hey want to keelJ on the air", and nothing"keeps them on the air", or "1n ~t" rather, like a free will offeringfor an annointed ha~~~9rchief.

v. 13-16. "Then certain of the vacabond Jews, exorcists, took \ upon them to call over them which had evil spirits

the name of the Lord Jesus, saying, l'!e ad jure you byJesus whom Paul preacheth. And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded."

Christ had referred to such Jews in Matthew 12:27. Christ claimed to "cast out devlls(demons) by the soirit of God" (Matt. 12: 28), and when this power wes accredited to "Beelzebub", Christ said, "by whom do your children cast them out?" speaking to the Jews who made the charge. Now two of these Jewish'exorcists, or conJurers, sought to apply their maGical powers by employirg "the name' which had worked so well with Paul. But the power of that name wrought

" only in confirmation of the truth. "His name throullh faith in his" name" (Acts' 3: 16) is the divine formula, and not as the apostles said, "by our own power or holiness ll (~ts 3: 12).

Now of the class of Jewish exorcists referred to, were Sceve (SEVA) and seven sons "which did so", that is, employed the "name of Jesus" in their exorcism. There were, of course, many more who were exorcists, but did not use the name of Jesus in their conjurations. By comparing verse 14, with verse 13, we learn that the two of verse l3d1d; Sceva and his seven sons did also, that is "adjure by Jesus". It seems th't Sceva and all his sons were 1n­v91ved in the event before us, but in the A.S.V., we read in verse

I; 10, "the man in whom the evil spirit was leaped on them, and mastered

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LESSON #125. Page 2.

BOTH OF TTIEM". Thus verse 1{t is seen to be parenthetical in the lIght of V. 16. Now notice 'We (the exorcists) adjure you by Jesus whom Paul preacheth ----- and tre evil spirit answered and said, Jesus I know and paul I know; but who are ye?" (Acts 19: 13,15). Bythe revised reading of V. 16, we know there were but two involved, as indicated b:" the word "!!.Q!!!". Now as these "adjured by Jesus", so did Sceva and his seven sons. Notice V. l~referring to Sceva and sons, Luke said "Vl'hich did so", that is, in like manner. We know that all eight were not in tne event of our lesson, because there were just two according to verse 16, as it reads in the A.S.V. ~bether or not the two were Sceva's sons, I do not know. Verse 14 is a declaration of fact by the inspired historian, whild verse 13 is a declaration by the Jews involved, and V. 15, the "evil spirits" response to them, which were two in number according to V. 16 in the A.S.V.

Notice in verse 15, what the "evil spirit" said, "Jesus I know, and Paul I know". "'',That did he mean? ~'lhen Jesu~ cast a demon out of the maniac of Gadara, the "unclean spirit" had said" "Jesus thou Son of God most High? I beseech thee, torment me not' (Luke 8:28). ACain they called him "Jesus thou Son of God" (Matt. 8:29). These "unclean spirits ---- devils" (demons)(Luke 8:29,30)knew Jesus and E1a power, and they also recognized tnat power oper­ating through the apostles, "them which were vexed with unclean S¥iritS ---- were healed everyone" (Acts 5: 10). Jesus had "healed a 1 that were o.ppressed of the devil" (Acts 10:38), and gave this power to his apostles (Mk. 16: 17) "to cast out devils", and all throup:h whom this power was e xercist"d were known to the "evil spiritO,hence \I'Elllear ".the evil 1'!"'"!ri t" in cur less on (Acts 19:1c)) say "JeBUB I mew and Paul I knO\T'~, but knowing 1hat no st,Ilh parer was. possessed by theS!l Jews; "he leaped on them and oveI'calll~ them and prevailed against them'! v.lb. "bat power did he use through which to make contact with the tl'avelling Jews? He used physical force, thus we read "The man -- ­leaped on them". \Yhat man? "The man in whom the evil spiri'FWis "

1. The power of God, which worked throuch the apostles in confirmation of the truth "in signs --- and gifts" (Heb. 2:3-4) was tuofold: (1) It was discerning and (2) prevailing. That is, it's slr,ht was omniscient, it's power was omnipotent. No such power is exercised throu~h man today~e apostles had the power of discern­ment (Acts 5:1-4) and the power of accomplishment (Acts 5:12,16).?s.ul exercised this power in Acts 19: 12, and the "evil spirit"which Paul's apostolic discernment detected, confessed "Paul I know", just as he confessed "Jesus I know" V. 15, for that knOWledge which was inherent in "The Son of God", was merely resident b:r grant to Paul for the sake of confirmation. The lower itself was known to the evil spirit, wherever encountered. t was not encountered in the Jewish exorcists, and they found out for themselves thet the power they had, wasn't SUfficient for the job they attempted, "theyI'led out of that house naked and wounded." If the "healing crowd" encountered today what the Jewish exorcists encountered in our lesson, they would quit sending out "annointed aprons", ~nd g;art wearingthem instead.

Vf 17-20. "And this was known to all the Jews and Greeks also dwelling at Ephesus; and tear fell on them all, and the name ot the Lord Jesus was magnified.And many that believed came, and aonfessed, and shewed their deeds. Many of them also which used curious arts broughttheir books together, and burned them before all mens and they counted the price of them, and found it fifty thousand pieces of silver. So mightily grew the word of God and prevailed. ,t

God demonstrated that the power which he granted was only in confirmation of the truth. No apostle in the declaration ot truth ever suffered the lack of the power of God in confirmation after the resurrection of Christ. Thus when it was reported what had happened to the vagabond Jews, "all the Jews and Greeks ----- ­dwelling at Ephesus", were able to distinguish between the ministryof truth and the ministry of falsehood and trickery. "And the name of the Lord Jesus was magnified"; the name which lent it's power to the cause of righteousness, and which, in withholding from evil doers, exposed their hypocrisy. Just as the converts in the house of

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LESSON #125 Page 3.

Cornelius did "magnify God" (Acts lO:~6) after the "purifying of their hearts" (Acts l5~9), so in our lesson "many that believed came --------" v. 18.

There are two kinds of fear here, one named, the other evidenced.

1. The fear of man at the unknown, "fear fell on them all", that is, "all the Jews and Greeks ---dwelling at Ephesus" V. 17. An example is found in Acts 5:11, following the death of Ananias and Sapphira. It is said "Great fear came upon all the church, and upon as many as heard these things." A description of such fear is found in Joshua 2:9-11, in fulfillment of the prophecy "I w1l1---put the fear of thee upon all nations·' (Deut. 2:2;). Such fear came uponall the Jews and Greeks dwelling at Ephesus, but such fear did not turn all of them to the Lord.

2. "Many that believed came -----11. Here fear is evidenced in what they did. It is not, however, the "fear that fell----", but "the fear of the Lord", by which men "depart from evil" (Prov. 16:6),because they "hate evil" (Prov. 8:13). This is not the fear of unconverted men. It is evidenced in one's regard for God's will. Notice now what these who "believed" did:

a. They "confessed". Remember that paul had been there over two years. During this time perhaps some who had believed had been let astray, or had become indifferent to the importanceof the Christian testimo~~. The thing that had happened had stirred them up to a renewed consciousness of the ways of the Lord, and they came and confessed, and rejoiced in the truth that "If we confess our sins, he is faithfUl and just to forgive us" (I Jno. 1:9).

b. "and shewed their deeds". No longer hiding their sin­ful complicities, in have "fellowship with the unfruitful works of darkness", but coming "out from among them" (Eph. 5:ll) (II Cor. 6:17).Paul wrote to the church at Ephesus some 8 years after the events of our lesson and Eph. 5:11-12 seems to indicate the very thing of which they "confessed and shewed tl in Acts 19:18.

c. ·'Many of them also which used curious arts, broughttheir books together, and burned them before all". This was one of the things which they "confessed and shewed". Just as penitentIsrael was taught to say to her idols "Get thee hence ll (Isa. 30:22), so did these believers do with the silly things that had taken their time from the worship and service of the ~ord. These "curioUS arts" or "magical aets", were impertinent things, robbing the believers of precious time. Notice in I Tim. 5:13, a rebuke against those who "learn to be idle, wandering about from house to house, and not onlyidle but tattlers also and busybodies". The word here translated Ilbusybodies" is exactly the same word translated "curious" in Acts 19:9. Occupation with "curious arts" was to be a "bUSy bodyll.Surely in the light of (II Thess. 3:ll)(I Tim. 5:13), and Acts 19:9. this is not a desirable pursuit. "Keep yourselves from idols" (I Jno. 5~2l) is addressed to ·'Little children", that is, "born ones of God."

These be:ievers did not retain these books which had been instrumental in making them "busy bodies", but knowing the weakness of the flesh which had gotten them into trouble before, they bunned the books before all, valued at 50,000 pieces of silver, or approx­imately $60,000. This would be an indication of their sinceritybefore the public eye, and so we read "So (because of what the believers did) mightily grew the word of God and prevailed". It prevailed in bringing out the character it was designed to produce.For this character under the instructions of God's word, we are accountable. God works in us to bring it out (Phil. 2:12-13). Let us destroy anything that tends to destroy our testimony, and follow the example of the "many that believed" in Ephesus.

Prepared by:H. Frank Fort, Minister, Berean Baptist Church Houston, Texas. Aug. 23, 1955

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LESSON (1126.

THE ACTS GF THE APOSTlES. ( (Acts 19:21-41)

V. 21-22. "After these things were ended, Paul purposed in the spirit, when he had passed through Maceclania and Achaia, to go to Jerusalem, saying After I have been there, I must alsa see Rome. So he sent into Macedonia twa of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season."

Paul "purposed in the spirit". The margin reads "in his awn mind". It was Paul's purpose to ga to his "brethren after the nesh", hoping by "any means" to "save some of them" (Rom. 11:14). The "contribution for the pOOl' saints which are at Jerusalem" had been made by them "of Macedonia ond Achaia" (Rom. 15:26), and Paul hoped by means of such generosity to provoke the Jews to consider it's cause. Notice in our nUlts Paul said, "After I have been there (Jerusalem) I must see Rome also", V. 21. Thus in Romans 1:13, we read, "I (Paul) would not have YO\I (in Rome, beloved of Gad)(V• n Ignorant, brethren, that oftentimes I purposed to come unto you." Then in Rom. 15:28, he said, "When therefore (I give to the saints in Jerusalem, the contribution made by them of Macedonia and Achaia - Rom. 15:25-26) I have performed this, and have sealed to them this fruit, I will come by you into Spain."

Notice now "Poul purposed in the spirit"; again "Paul had determined ----to be at Jerusalem the day of Pentecost" (Acts 20:16), but not having instructions from the Lord in support of his "determination", he said "I go bound in the spirit (his own, not the Holy Spirit) into Jerusalem, not knowing the things that sholl befoll me there: sove thot the Holy Ghost

( \ witnesseth in every city, saying that banda ond afflictions abide me" (Acts 20:22'-23).

Determined to go, while in Tyre, certain disciples "said to Paul through the Spirit, that he should not go up to Jerusalem". (Acts 21:4). Does this mean that Paul was forbidden to go by the Holy Spirit, and stIJbbomly refused to obey? I do not believe 10. Rather, the disciples, knowing what awaited Paul in Jerusalem, undor the constraint of Christian love, which the Holy Spirit had shed abroad in their hearts (Rom. 5:5), sought to 50 persuade him that he would be spored the sufferings certain to follow his going. Later a prophet from Judea, Agabus by name, came to ~aul while he was in Caesareo in Philip's home, and declared that the Jews at Jerusalem would bind him and "deliver him into the hands of the Gentiles" (Acts 21:11); cnd again, Luke said "When we heard these things, both wo (of "Paul's company" V. 8) and they (of Philip's house and Agobus) of that place, bosought him not to go up to Jerusalem -- and when he would not be persuaded, we ceased, saying, the will of the Lord be done" (Acts 21:12,14). Certainly if :'aul was disobedient to a plain commond of the Hal)' Spirit, they didn't expect God's will to be dono, in any manner to help Paul. When Paul iaid to Agrippa concerning the Lord's will for his ministry, "I was not disobedient unto the heavenly vision" (Acts 26:19), we may conclude that he was not disobedient in going to Jerusalem. Notice that when the Lord said "make haste, and get thee quickly out of Jerusalem---- depart for I will send thee far hence unto the Gentiles" (Acts 22:18,21), Paul had already "come again to Jerusalem" V.17.

( This visit was his first·to Jerusalem after his conversion •

• Now look to our fe xt, we find Paul sending two of his friends in the gospel, into

Macedonia, while he stayed in Asia far a SliOSon. They were Timothy, his child in the ministry, and Erastus, ogain mentioned together in II n m. 4:20.

V. 23-27. "And the same time there arose no small stir about that way. For a certoin man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the cra fhmen; Whom he called together with the workmen of like occupation, end said, Sin, ye know that by this croft we have our wealth. Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this foul hath persuaded and tumed away much people, saying that they be no gods, which are made with hands: So that not only this our croft is in danger to be set at naught; but alsa that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world wanhippeth."

About the time Paul sent his friends into Macedonia, trouble began to brew in E,;hesus, where God's word was beginning to tum people from Paganism to "that way" (Acts 19:9) to slJch an extent that the croft of god builden was beginning to suffer for lack of sales. So the re was "no small stir about that way", 01 as the margin puts it, "cQIlceming Christ who is "the way" (Jna. 14:6).

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Oemetri. s, a silver smith, made small silver replicas of the great temple of the Ephesian ,o/ltemi s and her statue, which the Ephesians carTied on joumeys and put on their houses as charms. Th) Catholics use of the Scapular is similar to the Ephesians use of the "shrines" which Dem4! trius and his fellow craftsmen made. Artemi.s was the tutelary goddess of the Ephesians, that is the guardian goddess of Ephesus. Di ana was the representative of Artemis supposed to h Jve fallen "down from Jupiter" V. 35. Jupiter was the supreme god of the Romans correspondin~ to the Greek god Zeus, thus believing Diana to have direct approval from this great god, by being sent as the special representative of the guardian of their city, it was not very difficult to arouse to mob frenzy, the Ephesians against anyone suspected of being against Olano. While this was the means employed by Demetrius to arouse his countrymen against Paul, the real motive was the threat which "that way" presented to his poc:ket book. Ho soid "Sirs, ye know that by this craft we have our wealth" tV. 25. That got the attention of "the workmen of like occupation". Demetrius gives the workmen to understand that the situation is not to be ignored, because he said "this Paul hath persuaded and tumed away much people, saying that they be no gods which are made with hands" V. 26. This tuming away of "much people" from the purchase of pagan idols, wos what bothered Demetrius, a nd he knew that the most powerful argument he c:ould use with thOle of his trade was that of a threat to the iource of their wealth. Yes, Paul taught that "they be no gods, which are made with hands". (Acts 17:24­29)(1 Cor. 8:4-6), but {tad's which coo be made, enrich the maker, and are the hardest to put away. Logic seems to take Flight wherever one is possessed by "the love of money".

Notice now how Demetrius argues his case. "Not only this our croft is in danger to be set at nought", he knew that if "that way" continued to tum men from his craft, the market for his shrines would cease, so he presented first the threat to the source of their wealth, but

( he knew that ihis alone would not stir up the trouble h. wanted stirred up for Paul, so he piously added, "but also that the tempi. of the great goddess Diana should be disposed, and her magnificence should be destrayed, wham all Asia and the world worshippeth" V. Zl. It never seemed to enter the argument that the guardian 50 highly regarded in flowery speeches, was unable to guard, and that "the way" simply preached was exposing this inability.

V. 28-34. "And wf\en they heard these sayings, they were full of wroth, and cried out, sayln9, Gr.eat ii Olano of the Ephesians. And the whole city was filled with confusion: and hovlng caught Gaius and Aristachus, men of Macedonia, Paul's componions in travel, they rushed with one accord Into the theatre. And when Paul would have entered in unto the people, the disciples suffered him not. And certain of the chief of Asia, which were his friends, sent unto him, desiring him that he wauld not adventure himself into the theatre. Some therefore cried one thing, ond some another; for the assembly was confuse~ and the more port knew not wherefore they were come together. And they drew Alexander out of the multitude, the Jews putting him forward. And AleKander beclconed with the hand, and would have made his defence unto the people. But when they knew that he was a Jew, all with one voice about the sfZJce of two hours cried out, Great is Diona of the Ephesians."

Now what course shall the Ephesians take? Shall they summon their logicians and point out the just claim of the goddess to the "magnificence" attributed to her? Sholl it be shown that she has been on effectual guardian of Ephesus? Shall the proof be presented that she came from Heaven, and that to her belongs the worship, which Paul WQS teaching belonged to another, wham he said came fran heaven? No, there was no logic in support of Diana, just noise. "When titey heard the. sayings they were full of wrath and cried out, saying, Great is Diano of the ':;Jhesians", and this continued in the canfusian for lithe space of two hours" V. 34. Two hours of "Great is Diana of the Ephesians". "The whole city was filled with confusion -----Some cried one thing and scme another; for the assembly was confused: and the more part (most of tnem) knew not wherefore they were come together" •(verses 29,32). This is the mob support on which error must depend. Confuse the issue. But "God is not the author of confusion" (I Cor. 14: 33). He who soid "Come now let us reason together" (/so. 1:18). When God's ministers employ ~-:'e wisdom of God's word, rightly divided, men will not be "able to resist the wisdom" (Acts G:lO). To create a mob spirit in getting a thing done, in the name of Christ, is a sin against the Cod of all logic. Neither fleshl.y wisdom, nor unspiritual zeal, are necessary to get the ,,;"adient christian to do that which is to the glory of God. People doubtless wonder why, in so .110ny instances, when a people build a new church building, trouble follows? I believe it to be attributable ta unchristion means employed in getting whot we call "the job done". It isn't enough to get it done, it must be dane according to principles which God will hanor. Let God's glary be the objective of the peopl.'s efforts ond peac:e will characterize the process.

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The Jews who weI a in the mob, did not wont to be identified with those who preached "that way", for they w ,re as opposed to it, as, were the worshippers of Diana, so they put Alex­ander forward to ,lead their position, but they refused to hear him. Gaius and Arist,archus, Paul's componior.s were caught and ill treated, but e.lcaped as Acts 21:4 shows.

V. 35-41. "And when the townclerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter? Seeing then that these thin9S connot be spoleen against, ye ought to be quiet, ond to do nothing rashly. For ye have brougflt hither these men, which are neither robbers of churches, nor yet blcuphemers of your goddess. Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another. But if ye "nquire anything eanceming other matters, it shall be detennined in a lawful assembly. For we are in clanger to be called in question for this day's up-oar, there being no cause whereby we may give an account of this concourse. And wherl he had thus spoken, he dism issed the assembly."

Notice how "the town clerk" quieted the mob. He rebuked them by showing that wflat they had shouted for two hours, was already known by everyone. "Seeing then that these things cannot be spoken against, ye ought to be quiet, ond do nothing rashly." He here speaks to the mob, ond then makes known the fact that he is aware that "Demetrius ond the craftsmen which are with him" were responsible for the confusion, and that if Ephesus should be called in question by the Roman authorities for this outbreak that they would be unable to present a cause for the uproar, which the authorities would acce,:t, ond thus 1010 their pri v­ileges of self government. The town clerk fearing this, quieted the mob. Notice that the confusion which had been created by Demetri us, was not attributable to what Paul said about Diona, but :Ibout what Demetrius Q)Uld foresee as the result of the truth which Paul preoehed, being received. The tow" clerk said to the mob, "ye have brought hither these men (into the theater, V. 29) which are neither robbers of churches nor yet blasphemers of your goddess", V. 37. He then said if tne craftsmen, heac8d by Dimetrius have a matter against any man, the low is open, and thel8 ore deputies; let them implead one onother." V. 38. In other words, we have court going on, with counsel available to plead for any plaintiff. Use it. When he called attention to the Fact that they were likely to be brought before the Ramon wrath far riot, they were quickly broken up, for they knew that the Romons were very zealous for peaceful assembly in all her provinces, and often puniahed unto death, those responsible for riot. Upon this waming the town clerk, a very important official, in that time, "dismissed the assembly" V. 41.

Prepared by: H. Frank Fort, Minister, Berean Baptist Church Houston, Texas. Aug. 31, 1955