Acts 27:13-26

Again, Luke’s “we” passages – verses 15, 16, 18, 20. It’s completely intriguing to me to be reading these words from Luke’s own hand, having been through it all personally. Certainly he had the same fears for his own safety as all the others on board, but he could look to Paul for leadership in a way that the others could not.

Twice each Paul speaks of “no loss of life”, but “loss of the ship”. That must have been some consolation to the men on board – and even some measure of hope to the owner if he was on board.

For this very night there stood before me an angel of the God to Whom I belong and Whom I worship… (v. 23) I was trying to think of other times that Paul (or Luke) had reported on “divine intervention” in Paul’s life. Beyond his road to Damascus experience and his time in the wilderness, I could only think of his time with Silas in the Philippian jail and his “thorn in the flesh” as times when God spoke to or miraculously intervened in Paul’s life. No doubt he felt the presence of God in his prayer time and in his preaching and teaching, but as for “divine intervention”, that’s all I can think of. Anyone else? Any other times?

Slava Bohu!

Acts 27:1-12

Luke is back to his “we” and “us” writings. It’s intriguing to have this first-hand account of Paul’s ministry. As we begin the trip to Rome in today’s reading, I recall my first time reading through Acts and feeling like I was on board ship with Paul and Luke. Sweet…!

And Julius treated Paul kindly and gave him leave to go to his friends and be cared for. (v. 3b) Because Luke is on this journey with Paul, we are able to see this more intimate relationship between Paul and his centurion keeper. Luke even calls him by name, Julius, in verses 1 and 3, and mentions him as “the centurion” in verses 6 and 11. What’s interesting in verse 3b is the trust that Julius has for Paul. Presumably there’s no reason for Paul to escape – since he appealed to Caesar and he had already wanted to go to Rome he’s getting a free ride! But still, Julius letting him go off on his own is nice.

And because the harbor was not suitable to spend the winter in, the majority decided to put out to sea from there, on the chance that somehow they could reach Phoenix… (v. 12a) The distance from Fair Haven to Phoenix was only about 40 miles. Earlier Paul’s ship had traveled from Caesarea to Sidon in one day, a distance of 70 miles. So with good weather the ship could have made it to Phoenix and harbored there for the winter. However, in tomorrow’s reading…!! Stay tuned!

Slava Bohu!

And as he was saying these things in his defense, Festus said with a loud voice, “Paul, you are out of your mind; your great learning is driving you out of your mind.” (v. 24) I have long remembered this verse. (See below.) It’s a small item, but what surprised me in reading this verse this time was that it is Festus who is speaking to Paul, even though Paul is directing his comments to King Agrippa. Festus has not been governor very long, but he seems already to know Paul pretty well. But just that – it surprised me that Festus was the one who interrupted Paul’s comments.

But as to the verse itself… I have always remembered it as “…your great learning is driving you mad.” Back in the early summer of 2003 I was Assistant Treasurer for the Diocese of Lexington (Episcopal) and the Diocesan Convention was just weeks or months away. I was walking with Bishop Stacy Sauls after a meeting at the Cathedral Domain, talking about homosexuality and the upcoming ordination of the gap bishop from New Hampshire. I was citing Scripture to him, arguing against homosexuality in general and this upcoming ordination in particular when he said, “Fred, I can give you dozens of books on this topic in support of homosexuality.” I recall my response, “If it’s that complicated, I don’t think it’s from God. Jesus’ message was much simpler than that.” Our conversation continued, but I remember thinking, “Stacy, your great learning is driving you mad!” Sometimes I wonder if my great learning is driving me mad, but my most intense “great learning” has been the Bible, so I don’t dwell on the question!

For the king knows about these things, and … I am persuaded that none of these things has escaped his notice, for this has not been done in a corner. (v. 26) This verse takes me back to the Road to Emmaus (Luke 24:13-35), where Jesus joined two men who were walking along the road discussing Jesus’ crucifixion and resurrection – specifically, … about everything that had happened. (v. 14). When Jesus asked what they were talking about, One of them, named Cleopas, asked him, “Are you the only one visiting Jerusalem who does not know the things that have happened there in these days?” (v. 18) That is, as with Paul in the decades following his conversion, the events surrounding Jesus’ death and resurrection … had not been done in a corner!

Slava Bohu!

Acts 26:12-23

…that they should repent and turn to God, performing deeds in keeping with their repentance. (v. 20b) In our world today there are discussions about salvation by grace alone vs. working one’s way to heaven. And often imbedded therein is a sub-topic discussion of works in general. Why do we perform works? What is the purpose behind Christians doing good things? Here Paul seems to suggest a tit-for-tat. As God has done for us such a great deed as forgiving us and allowing us to have fellowship with Him, in return we need to do the same for others – deeds worthy of our salvation. I like that explanation.

…to open their eyes, so that they may turn from darkness to light and from the power of Satan to God… (v. 18a) I don’t often think of Satan’s influence on the Jews in Jesus’ time and in prior Old Testament times. Yes, I think of their ups and downs, of their following after the gods of the nations around them. And yes, we know that we are born with a sin nature (after the Fall), but I think we can also say that all sin is from Satan’s influence on us. It’s a truth that the Lord makes explicit here, that Paul’s contemporary Jews are in Satan’s power and that they need to turn to God. Paul is couching that sentence as coming during his visit from Jesus, but I can imagine the audience reaction to Paul making that statement!! Like throwing a match on spilled gasoline!!

…that the Christ must suffer and that, by being the first to rise from the dead, he would proclaim light both to our people and to the Gentiles. (v. 23) Paul has a simple phrase here, “to our people”. Paul is addressing his defense to King Agrippa (Therefore, O King Agrippa…, v. 19a), so in using the phrase “our people”, Paul is identifying himself with King Agrippa, that they are both one and the same with the Jews who have brought charges against him. In so doing Paul has set the stage for a direct challenge to King Agrippa as to his own salvation. Check back tomorrow…!!

Slava Bohu!

Acts 26:1-11

A couple of weeks ago (July 19) I posted that Luke’s Acts 22 text was the third account of Paul’s conversion. Today we have the fourth and, in my mind, the most personal. Paul begins his account with his earliest years (his “youth”, v. 4) studying in Jerusalem, continues with his life and beliefs as a Pharisee, then moves on to his most personal account of his persecution of Jews who were following Jesus (vv. 9-11), including his account of voting to murder them. In my mind I can hear the passion with which Paul is speaking – making his point as strongly as he has ever made it in our recorded writings.

As to his voting, …when they were put to death I cast my vote against them… (v. 10b) Some have argued that Paul might have been a member of the Sanhedrin. Most scholars, however, argue that Paul’s voting was simply an agreement with others as to the death of these “blasphemers”.

It’s interesting that Paul makes his claim to be a Pharisee. Why? Because King Agrippa would likely be siding with the Sadducees! It was up to the king to appoint the High Priests, and all of those for whom we have record in that first century were Sadducees. So if Paul is stating his Pharisee background, he knows that he might be going against King Agrippa. But then again, he is also speaking to Jews in the audience who are Pharisees and Sadducees. My guess is that he is simply making the strongest point that he can make as to the zeal with which he had lived his former life.

Finally, it’s a curious interlude, in the midst of Paul’s recounting his life prior to his conversion: Why is it thought incredible by any of you that God raises the dead? (v. 8) Here Paul is making an introductory point that is leading to his later claim that Jesus had been raised from the dead. But he asks it as a question instead of simply making a statement. To me this is a noteworthy item in that he is directly appealing to each and every one of the members of his audience, making it personal for them. I think that’s a good model for our own witnessing – asking questions instead of “preaching”.

Slava Bohu!

Acts 25:13-27

Now when some days had passed, Agrippa the king and Bernice arrived at Caesarea and greeted Festus. (v. 13) Just reading through the text in the past and not studying the notes, I had assumed that Agrippa and Bernice were husband and wife, king and queen. However, it turns out that they were brother and sister – with substantial rumors of an incestual relationship between them. And as for how Agrippa fits into this picture with Festus, it’s much the same relationship as some years prior with King Herod and Pontius Pilate – Festus was a governor serving under King Agrippa.

It appears that Agrippa’s visit to Festus is simply a kingly courtesy. Festus was a new governor, having replaced Felix, and Agrippa chose to pay him a visit. But while Agrippa was there, Festus took the opportunity to ask Agrippa to “examine” the prisoner, Paul. This was not a trial, only an “examination”. Agrippa was more familiar with Jewish laws and customs and Festus appears to be a new kid in town. He confesses his shortcomings in today’s last two verses: But I have nothing definite to write to my lord about him. Therefore I have brought him before you all, and especially before you, King Agrippa, so that, after we have examined him, I may have something to write. For it seems to me unreasonable, in sending a prisoner, not to indicate the charges against him. (vv. 26-27) So Festus is quite the opportunist – saving face and trying to look competent!! But maybe that’s not so bad. He’s new to the area, unfamiliar with the people and their customs. He is making use of an authority figure so that he can better understand a complicated situation. Festus may be something of an opportunist here, but I think he is also making the best use of the resources at his disposal. Not a bad model to follow…

Slava Bohu!

Acts 25:1-12

More than two years have passed since Paul stood before Felix while the Jews brought charges against him. (Recall that Paul had been taken from Jerusalem to Caesarea in the middle of the night.) So after these two years Festus arrives as the new governor and very quickly takes a trip to Jerusalem. There he (presumably) visits the Jewish council (the Sanhedrin?), a “pro forma” thing to do for a new governor. And presumably he is asking what issues they want to discuss. So first and foremost, these leaders want Paul tried before their council. More than two years have gone by and Paul is still foremost in their minds. Unbelievable!! The fear that the Jewish leaders had of this new religion and this powerful preacher…!!

So a week or two later… It’s a bit muddled, I think. Paul was being tried before Festus in Caesarea, when in the middle of it all Festus asked Paul, “Do you wish to go up to Jerusalem and there be tried on these charges before me?” (v. 9b) Those charges were charges by the Jewish leaders, presumably that Paul had committed crimes against the Law or the temple or Caesar. (v. 8) But Paul was already before Festus’ tribunal in Caesarea and his Jewish accusers were before him. Why was this situation not sufficient for a trial? Why would Festus offer Jerusalem, except to appease the Jews? And why would Paul say, “I appeal to Caesar.” (v. 11b) Why would he not say that he was already before a Roman tribunal in Caesarea, with no need to go elsewhere? Or was this appeal Paul’s ticket to get to Rome – where he had long desired to go? Interesting…!

Slava Bohu!

Philippians 4:10-23

It’s helpful to recall Paul’s previous visits and activities with the Philippians. He met them on his second missionary journey, when he and Silas were beaten and thrown in jail and the Philippian jailer was converted. From there he went to Thessalonica, Berea, Athens, and Corinth, where he stayed for 18 months. It is this journey that Paul mentions in today’s reading in verse 16 (Even in Thessalonica…) and in verse 15 (…when I left Macedonia…). Then on his third missionary journey Paul traveled through Philippi after spending two to three years in Ephesus, then went down to Corinth and back through Philippi on his way to Jerusalem. It was on this third missionary journey that Paul was collecting funds for the relief of the poor in Jerusalem – with both the Thessalonians and the Philippians generous in their giving. So when Paul says in verse 10, I rejoiced in the Lord greatly that now at length you have revived your concern for me. You were indeed concerned for me, but you had no opportunity…, he is likely recalling the Philippians’ generosity on both his second and third missionary journeys. At the end of his third missionary journey Paul spent two or more years in Jerusalem and Caesarea before going to Rome. So the Philippians may have lost touch with him during this prison time in Caesarea and Rome when they had no opportunity… But now Paul says, from his prison cell in either Caesarea or Rome, …now at length you have revived your concern for me.

Not that I seek the gift, but I seek the fruit that increases to your credit. (v. 17) While Paul is indeed thankful for the Philippians’ generosity and their supplying his needs, he is more thankful that their gifts for him are recognized by God: I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God. (v. 18b) Here Paul is alluding to wilderness and temple sacrifices that Jews have long offered to God. I want to make the point here that our generosity toward the Kingdom is recognized by God. Our small gifts – our time, treasure, and talent – are seen by God and they accrue to our account with Him. Our tithes and offerings do not go unnoticed! Christians need to get out from under the burden of required giving and move to the glory that comes from cheerful giving (II Corinthians 9:7). GLORY!!

Slava Bohu!

Philippians 4:1-9

I entreat Euodia and I entreat Syntyche to agree in the Lord. Yes, I ask you also, true companion, help these women… (vv. 2-3a) I hadn’t mentioned it before when I was posting about Epaphroditus, but apparently he had come from Philippi to see Paul in prison and to bring assistance of some sort from his Philippian brothers and sisters (as we will read tomorrow). So it seems that Epaphroditus also brought word of difficulties between these two women, Euodia and Syntyche. Paul does not write that specifically, but he bids these two women “to agree” about something and he asks a Philippian friend to “help these women”. Paul does not mention the matter in which they need help, but we could readily conclude that it’s the same matter in the previous verse – their “agreement”. One wonders at the topic of their disagreement.

Paul offers another “imitation” verse: What you have learned and received and heard and seen in me… (v. 9a) He must have enormous confidence in his walk with the Lord!

Finally, brothers, whatever is true, … honorable, … just, … pure, … lovely, … commendable, … any excellence, … anything worthy of praise… (v. 8) Breaking out these words/phrases separately gives each of them more visibility. Makes it easier to think on what we should be thinking about…!!

Slava Bohu!

Philippians 3:12-21

But one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you. (vv. 13b-15) It’s easy for us to overlook those three words, “think this way”. So here are those same thoughts, re-stating verses 14 and 15a to give us a better sense of what Paul is asking directly of us: “Let those of you who are mature forget what lies behind and … press on toward the goal of the upward call of God in Christ Jesus.” This re-phrasing adds some clarity to his “think this way”.

Paul uses two powerful words/phrases in that first ESV translation above, “straining” and “press on”. Both of these words/phrases have some sense of persistence and determination. Paul wants us to be “straining forward”, not just simply looking ahead. And he wants us to “press on”, not just rest in our acceptance of our future reward. I’m thinking of the “full court press” in basketball – an intense focus on disrupting the other team. Paul is telling us not to simply rest on our forgiveness and salvation in Jesus, but to move forward with intensity. And if we’re not at that point, just wait and the Lord will deal with us on that matter!!

Finally, …hold true to what we have attained. (v. 16) Paul wants us to “hold true” to where we are – again, don’t just rest in it, embrace it! Love where we are and the life that we are living! And he follows that up with another of his “imitation” calls: Brothers, join in imitating me… (v. 17a) Paul is confident in his approach to his current state (in his case, prison) and in his future direction – so confident, in fact, that he can ask us to do likewise. It’s a worthy calling!

Slava Bohu!