(QUESTIONS)

Romans 12:3-8 (Go to the ESV Bible verses)

Key verse 6b “… Let us use them: if prophecy, in proportion to our faith.”

1. How does the“for” in verse 3 connect this passage with verses 1-2? What does Paul tell each of us to do before we use our different spiritual gifts (3a)? Why is proper thinking (mindset) of ourselves necessary and prior to all other things? (cf. Ro 12:2; Prb 4:23) How does Paul show his example in this (3a, 6a)?

2. What are the three specific ways in correctly thinking of ourselves (3b)? Why do we tend to think of ourselves highly? How can we have sober judgement? What does it mean “according to the measure of faith”?

3. How should each of us consider others with different spiritual gifts (4-5)? How should we all consider our gifts before we use them (6a)?

4. Read verse 6b. What does Paul exhort us to do? Why is it important to use our spiritual gifts wisely and actively? (cf. Ro 12:1; Mt 25:14-30; Eph 4:12-13)

5. What are the spiritual gifts Paul mentions in verses 6b-8? What is the general principle in using them (6b)? What specific details are added in the ways of using the gifts of prophecy, contribution, leading and mercy? And why? What spiritual gift or gifts have you received? And how have you used them?

(QUESTIONS)

Acts 18:1–22 (Go to the ESV Bible verses)

(MESSAGE)

Key Verse: 18:9, “And the Lord said to Paul one night in a vision, ‘Do not be afraid, but go on speaking and do not be silent…’”

Do you ever feel trapped, overwhelmed, or just wiped out? Like what you’re doing may make no difference? Are there times you just want to quit and get out? In today’s passage even Apostle Paul was feeling something like this. But he’s encouraged to go on. We see in this passage the kinds of encouragement God gives him. But the focus is on the words of the Risen Jesus to him. How do his words to Paul help us? May God speak to us today.

On this trip Paul tried to go to Asia Minor. But the Spirit of Jesus did not allow him. Through a vision at night, the Lord called Paul and his team to Macedonia (16:6–7). But when he obeyed and went there, Paul had a hard time. In every city––Philippi, Thessalonica, and Berea––Paul was basically driven out. After a relatively brief time he had to leave Macedonia and go to Athens. By himself in Athens,^[1] he challenged the people to repent of their idolatry, then left. In all four places, gospel ministry had barely gotten started.

Corinth is place #5, about 50 miles west of Athens. It takes at least a couple of days to walk there. Its population is ten times larger than Athens. It’s a city on an isthmus with two ports, one goes east and the other, west. In ancient Greece, Corinth was a major city. Corinthian wealth, bronze, columns, and immorality were legendary. But about 200 years prior to Paul, when Corinth supported a rebellion against Rome, it was totally destroyed. After the site was abandoned for 100 years, Julius Caesar had the city rebuilt. The Roman army, the wealthy, and slaves from all over the empire started moving to Corinth to begin a new life. It became a boomtown, with new buildings, streets, shops, and a thriving economy. The people were rootless immigrants, but some were ambitious and made good money. It quickly rose to again become a city known for wealth and immorality. Now it’s the capital of the Roman province Achaia.

Paul shows up in Corinth alone, without coworkers and without funds. What does he do? He finds a Jew named Aquila (2). Aquila is originally from Pontus, on the shores of the Black Sea, but he’s recently come from Rome to Corinth with his wife Priscilla.^[2] Aquila and Priscilla are likely Christian Jews. Paul may’ve heard of them through “the Diaspora Jewish grapevine.” Now he finds them and goes to see them. Why? Look at verse 3. Really, he needs a job and a place to stay. Unlike philosophers in Athens, Paul doesn’t ask for speaking fees; his lifestyle is not supported by wealthy relatives or donors. When he was young, he trained to work as a tentmaker to support himself. It’s likely Paul worked as a tentmaker in Thessalonica, too. There, he and his team “worked night and day” so as not to be a “burden” while they proclaimed the gospel (1 Thess.2:9; 2 Thess.3:8). In Ephesus as well, Paul will work with his own hands to provide for his own needs and those with him (20:34).

Now in Corinth, he stays with Aquila and Priscilla and works. Most likely their shop is among others near the main market. Archaeologists have found these shops in Corinth: each one is 13 feet high, long and wide, with a 7.5 foot door opening. A couple would live in a small loft area; on the main floor there would be workbenches and places for storing materials. Paul probably sleeps in a small closet in the back. “Tentmaking” is most likely “leathermaking,” as leather tents were most popular at the time.^[3] To earn a living like this is an intense life, working six days a week, 12 hours a day. Toiling with one’s hands, all day long, day after day, must’ve felt like slavery.^[4] But Paul was willing to humble himself to live like this so he could share the gospel with the Corinthians free of charge (2 Cor.11:7). While working, no doubt these three could talk in the shop daily. Aquila and Priscilla could share what’s going on in Rome. Paul could share what’s been happening through his ministry. And they could pray. While working and sharing life together, they must’ve bonded. Paul likely began conversations with customers about Jesus. This couple could see Paul’s spiritual gift of explaining the gospel, and they could begin praying for him.^[5] Living and working with this couple was God’s encouragement to Paul.

Look at verse 4. On his one day off, Paul must be dog tired, but he gets right to work in the synagogue, reasoning and trying to persuade Jews and Greeks that the Christ is Jesus (5b). Soon things change. Look at verse 5a. Silas and Timothy bring material support from the church in Philippi (2 Cor.11:8–9), so Paul can suspend working as a tentmaker for a while. So now he’s “occupied with the word”––intensely focused on it, absorbed by it. “The word” is the good news of Jesus, in all its aspects. Paul is explaining it to the Jews of Corinth every day. Maybe they meet at the shop, or in the synagogue, or both.

And what’s the response? In the end they oppose and revile him (6a). It’s heart-breaking. Why do they do this? We find out in Paul’s letters. They say Paul’s bodily presence is weak, and his speech is of no account (2 Cor.10:10). They judge him by worldly standards (1 Cor.1:26). They don’t trust his motives (2 Cor.12:16–18). They especially don’t like that he’s saying the Christ is crucified Jesus who supposedly rose from the dead. Paul loves his own people, the Jews. But when they revile him to discredit the true gospel, he takes decisive action. He shakes out his garments and says, “Your blood be on your own heads! I am innocent. From now on I will go to the Gentiles” (cf. Eze.33:4). And right next door to the synagogue is the house of a Gentile, Titius Justus, a worshiper of God. He welcomes Paul in (6–7), another encouragement. Then what? Look at verse 8. It’s unusual for a synagogue ruler to accept the gospel. Crispus and his entire household believe in Jesus. The synagogue members next door must be humiliated. And it’s just the start. Many of the Corinthians hearing Paul believe and are baptized. Yet again, when the Jews reject the gospel, the Gentiles accept it (13:46). Paul is following the principle of our Lord Jesus: when people reject us, move on and keep looking for those who are open (Luke 10:5–11).

Working with Priscilla and Aquila, the coming of Silas and Timothy to Corinth, Titius Justus and Crispus, these other new believers––they all encourage Paul. But deep within, he’s still struggling. He needs more than human help; he needs to meet God again. Based on recent events, his condition is understandable. Lydia, the jailer and their households accepted Jesus, but Paul was driven out. Jason accepted Jesus and opened his home to the team, but they were driven out again. The Bereans were eager to receive the word, but in the end, yet again Paul was driven out. In Thessalonica and Berea, the Jews were the ones who did the driving out. And now Paul is teaching in a house right next door to a Jewish synagogue that opposes and reviles him.

One night, the Lord speaks to him in a vision, “Do not be afraid, but go on speaking and do not be silent.” How can he go on speaking? Later Paul wrote that he came to Corinth not “with lofty speech or wisdom,” but “in weakness and in fear and much trembling” (1 Cor.2:1,3). How could he overcome his weakness and fear? People think Paul looks like a menial laborer and have been treating him so badly. But the Risen Jesus is with him. It’s the same Jesus who went to the cross but rose again. It’s the living Jesus, the Lord of all, with all power to protect and defend his servants. It’s this Jesus telling Paul, “Do not be afraid, but go on speaking and do not be silent.” We learn several things here.

First, obey God’s will. Read verses 9–10. Ministry in Corinth may not be where Paul wants to stay. It’s an intimidating, corrupt, hard place. But Paul doesn’t get to pick where to serve; the Lord Jesus does. The Lord Jesus appears to him and tells him not to leave this time, but stay. Staying where Jesus wants us, for as long as he wants, is the foundation of being useful to God.

Second, depend on Jesus. Read verse 10a. Paul has to go on speaking next door to the synagogue where they oppose and revile him. Why doesn’t Jesus make this any easier? It’s to reveal the glory and surpassing power of the gospel. Later Paul writes, “For God…has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in jars of clay, to show that the surpassing power belongs to God, not to us” (2 Cor.4:6–7). In himself Paul has no strength to go on. But through this vision God fills Paul with the light of the knowledge of the glory of God, the light of knowing Jesus himself. This is his greatest treasure in his body, his jar of clay. Like Paul, sometimes Jesus puts us in hard situations, but he gives us the light knowing him, his very presence within us. Then he asks us to just rely on him.

Third, see the plan. Read verse 10b. What does this mean? Many have just believed and been baptized. But they can’t protect Paul; Jesus will. The many “who are my people” really points to those who have not yet accepted the gospel. It’s a prophetic revelation to Paul from the Risen Lord Jesus. Paul needs to go on speaking so these people can hear the good news. Currently, these people are unchanged, full of sin, living in a city soaked in all kinds of corruption. But when they repent and believe the gospel, they will be washed, sanctified, and justified by the Spirit (1 Cor.6:9–11). By his amazing grace they will belong to Christ and to his body (1 Cor.3:23; 12:27). God will reveal the amazing things of God to them, through the Spirit, so they will understand the things freely given us by God (1 Cor.2:9–12). They will be empowered to live as Jesus’ people and eventually inherit God’s kingdom. This is God’s plan. It’s why God led Paul here, to reach, as Jesus says, “my people.”

Reaching the Gentiles is always part of God’s plan. In Peter’s ministry to Cornelius, “God first visited the Gentiles, to take from them a people for his name” (15:14). In Pisidian Antioch, even in the midst of jealousy and persecution, “as many as were appointed to eternal life believed” (13:48). “Appointed” means it’s been God’s plan all along. God chose us in him before the foundation of the world (Eph.1:3). And God is still calling, saving and growing his people among all the nations. The Eternal, Sovereign God is still working out his plan and purpose through Jesus, based on his time schedule, and he’ll continue to do so to the end.^[6] In fact, before the ages God decreed this for our glory (1 Cor.2:7). Coming to faith in Jesus is not a small thing. It makes each believer someone “on whom the end of the ages has come” (1 Cor.10:11). In Jesus, we become part of God’s eternal redemptive history. Right now, God wants to use Paul in Corinth to draw those he’s already been working in, to bring them to faith in Jesus. In fear and discouragement Paul can’t see the plan. But Jesus can.

Fourth, “go on speaking.” Read verse 9 again. This is today’s main point. Frankly, some people talk too much, or for too long. It may seem better to be silent. But Paul is told to go on speaking and not be silent. Why? It’s because he’s not talking foolishly, or saying reckless, unnecessary things. He’s not gossiping or slandering. He’s speaking the gospel, how Jesus suffered, died and rose again, according to the Scriptures (1 Cor.15:3–4). He’s speaking of repentance, of God’s grace we receive through Jesus, of being justified and sanctified by the gift of the Holy Spirit. He’s speaking the life-giving word of God, the word of the cross, the power and wisdom of God (1 Cor.1:18). He’s speaking of how to live with Jesus as Lord, as part of the body of Christ. He’s speaking of how Jesus is coming again as Judge. He’s speaking of the deep things of God, so people can have mature spiritual wisdom (1 Cor.2:6; 14:20). He’s speaking words “taught by the Spirit, interpreting spiritual truths to those who are spiritual” (1 Cor.2:13). If Paul goes on speaking, people will be transformed by the gospel’s power and be built up in Christ. Today Jesus still calls us to go on speaking his full gospel to the people he brings. If we go on speaking it, overcoming fear and discouragement, God can raise spiritual leaders for the world from among us.

Fifth, be secure in Jesus. Paul’s ministry has led him from place to place, from hardship to hardship. No matter how hard he works, he’s under constant threat. Living like this can wear anybody down. Even Paul needs to be renewed. So the Lord Jesus personally tells him, “I am with you, and no one will attack you to harm you.” He’s promising to be with him through it all, and not just here in Corinth. In our good shepherd Jesus, as we live by his grace, share his good news and serve him with all our hearts, we have “full assurance” (Heb.6:11). At the very end of Paul’s last letter, while he was in prison, he writes: “The Lord will rescue me from every evil deed and bring me safely into his heavenly kingdom. To him be the glory forever and ever. Amen” (2 Tim.4:18). That’s real security. By his grace, our Lord Jesus promises even us that he’ll be with us now and all the way through, to get us safely to our eternal home. Do you believe this promise?

In the night we may not have a vision of Jesus speaking to us. But we have his word in the Bible. And if we’ve received Jesus, he’s given us the Spirit in our hearts as a guarantee (2 Cor.1:22; 5:5). If we let him, the Spirit helps us obey God’s will. The Spirit helps us rely on Jesus. The Spirit helps us see the plan. The Spirit inspires us to go on speaking the life-giving word of the gospel. The Spirit gives us real security in Jesus. Look at verse 11. The Spirit of Jesus enabled Paul to do this. On his mission journeys so far, this is the longest time he’s spent in any place. It’s amazing Paul did this for a year and six months, right next to hostile people. God was protecting and quietly using him.

In the last part (12–22) we see how God’s promise of protection gets fulfilled, even through the Roman proconsul Gallio, and how Paul fulfills a vow and eventually returns to his home church in Antioch.

So, do you feel discouraged, or fearful, like you’re losing your way? How can we get out of this? We need encouraging people around us. But most of all, we need the words, the presence, the knowledge of the living Lord Jesus. Let’s read verses 9–10 again. May God encourage us to rely on Jesus and go on speaking his gospel, that his lost people out there may be drawn to him and be saved.

^[1] Later Timothy actually came to help Paul in Athens, but Paul was so worried about the new believers in Thessalonica he sent him back there (1 Thess.3:1–5).

^[2] Claudius, the current Roman Emperor, had commanded all Jews to leave the city because of controversies over someone called “Chrestos,” or Christ (Suetonius, Divas Claudius 25.4).

^[3] Every other year, on the narrow strip of land nearby, Corinth was once again hosting the ancient sports event called the Isthmian Games, which likely was a significant part of the local market for leather tents.

^[4] Jerome Murphy-O’Connor, St. Paul’s Corinth: Texts and Archaeology, 3rd Edition (Collegeville, MN: The Liturgical Press, 2002), pp.192–98.

^[5] After life together in Corinth, Paul takes them and drops them off in Ephesus (18–19); later, the couple is in Rome again (Rom.16:3–5a). In his last letter, the couple is in Ephesus (2 Tim.4:19; cf. 1:16–18; 4:12). They may have run at least three local branches of tentmaking: in Rome, Corinth and Ephesus.

^[6] 2:20,23; 4:27–28; 17:31.

(QUESTIONS)

Acts 17:16–34 (Go to the ESV Bible verses)

(MESSAGE)

Key Verse: 17:30, “The times of ignorance God overlooked, but now he commands all people everywhere to repent.”

What do you think of the word “repent”? It sounds outdated. Some even claim it’s “psychological terrorism.” The word “repent” can make us feel guilty or ashamed. We may say a quick “Sorry!” or try to do something to make up for it. But is that what “repent” means? In today’s passage Paul proclaims Jesus and the resurrection. He shares who God is, who human beings are, what God has done, and in light of it, he tells people to repent. It shows us how to share the gospel today, and especially how to respond to it ourselves. Let’s learn how and why we all need to repent. May God speak to us through his word.

Paul just fled from Macedonia and is dropped off by himself. He’s waiting for Silas and Timothy to join him as soon as possible (15). Where is he? He’s in Athens. We don’t know if going there was his idea or theirs. But of all the places he’s been to, this is by far the most famous. Athens is the birthplace of Western democracy, philosophy and literature. By Paul’s time, its glory days are long gone; it’s only a shell of what it used to be. But in the Roman world, Athenians are still so elitist, many of their grand, centuries-old buildings are still standing, and their schools still draw children of affluent people from all over.

But Athens is “full of idols.” By some accounts, there were 30,000 of them. Literally, they’re like a forest. So there was a saying, “It’s easier to find a god in Athens than a man.” A few giant idols, over 30 feet tall, up on high places in the city, could be seen all the way from its port. These idols are stunning works of art, made of gold, silver and stone. But as he walks around, Paul is not impressed; his spirit is provoked. Why? It’s because the devil is using these idols to deceive, distract, confuse, and tempt people. In Athens there are large temples and many smaller ones, each with its own idol. In them, human beings are being led astray to worship idols (cf. 1 Cor.12:2; 1 John 5:21; Rev.2:20; 9:20).

What does Paul do? He’s not sight-seeing; he’s laser-focused on what God called him to do. Look at verse 17. This is what he usually does. He goes first to the synagogue to speak with Jews and devout Greeks, then to the marketplace every day to speak with people who happen to be there. He’s “reasoning” with them, asking questions, and discussing answers. He’s even “conversing,” debating, with Epicurean and Stoic philosophers (18a). By faith Paul is diligently trying to engage them all. These people look intimidating, but Paul sees them from God’s point of view: they’re perishing. Do we see people today the way Paul did? Do we ever reach out and speak to someone about our faith in Jesus?

What’s the response? Some say, “What is this babbler trying to say?” “Babbler” is literally a bird trying to pick up seeds here and there. They’re insinuating that, as the old saying goes, Paul “knows a little about everything, and a lot of nothing!” Others say, “He seems to be a preacher of foreign divinities.” Why? It says, “…because he was preaching Jesus and the resurrection” (18b). The word “preaching” is literally “evangelizing.” Paul is announcing good news, glad tidings to everyone he meets. In Athens, as elsewhere, he’s sharing the same message: “Jesus and the resurrection.”^[1] But to the Athenians, “Jesus” and “Resurrection” sound like two foreign gods. To them what Paul is doing may be illegal. But it’s not a dangerous foreign religion; it’s about the Lord of all, the Risen Jesus, our Savior, who died for the sins of the world. He’s for all people, even the most arrogant, intellectual, and idolatrous.

However Paul got here, God is the one who led him to minister in Athens. Why? It’s because God loves all human beings. God is calling even these people back to himself, to have a real relationship with him, through Jesus. In Jesus, God can heal their souls. Later Paul writes that the good news of Jesus is “the power of God for the salvation of everyone who believes” (Rom.1:16). Jesus who died and rose again is alive, and his power to save and heal anyone is real.

Read verses 19–20. In Athens, the Areopagus is both a location on a hill, and a judicial body. The word literally means “Hill of Ares” (also known as “Mars Hill”). Members of the Areopagus are aristocrats. They began gathering at this place over 700 years ago, to try cases of murder. Now Paul is brought before this council, probably because he’s been talking about the worst murder ever: the crucifixion of Jesus. It’s a great moment in history: the Gentile world is about to hear the good news. Since they’ve never heard it before, to them it sounds like a “new teaching” and “strange things.” When they say, “We wish to know… what these things mean,” it sounds promising. But read verse 21. This audience will be a hard nut to crack. They’re so wealthy they’ve got the luxury of doing nothing but talking ideas. They’ve already heard it all––every kind of religion and philosophy from around the world. They’ve gotten to the point they’d just like to hear something new. They only want to be intellectually stimulated, entertained. Yikes!

What happens? Read verse 22. Paul begins respectfully and tries to say something positive. Read verse 23. Among all those idols they’ve even added an altar “to the unknown god.” (It seems they’re trying to cover all their bases.) It sounds funny, but Paul says this with a broken heart. For people engrossed in idols, the real God remains “unknown.” But God wants all people to know him. Who is the real God? Paul says he’s the God who made the world and everything in it; he’s Lord of heaven and earth who doesn’t live in man-made temples (24). He’s not served by human hands and doesn’t need anything from us; we desperately need him, even to live and breathe; he gives us everything, even if we don’t know or recognize him (25). And who are human beings? God made the first human being, and every nation on earth to descend from him; God determines when nations begin and end and our national boundaries––not powerful men or warfare, but God (26). This truth can heal us of our arrogance. So what does God want from us? He wants us to seek him, and perhaps feel our way toward him and find him; he’s actually not far from each one of us (27). Paul quotes a well-respected ancient Greek prophet, who wrote, “In him we live and move and have our being” (28a).^[2] Paul quotes another Greek poet, who wrote about looking at the night sky and saying, “We are indeed [God’s] offspring” (28b).^[3] Paul is using everything he’s ever learned, even quotations from ancient Greeks, “…that by all means [he] might save some” (1 Cor.9:22b)

Read verse 29. God’s offspring are alive, living and moving, because God is alive. The real God is not a lifeless object like gold, silver or stone. Idols seem impressive and beautiful, fashioned by the art and imagination of man. They may seem worth preserving. But they’re not alive, don’t move, don’t point to anything real, and should never be worshipped. Paul’s point is that, as God’s offspring, each human is far more valuable than any material object. Each living human being is God’s masterpiece. On top of that, God our Creator is so much greater than we are. Worshiping materialistic idols degrades both our humanity and our spirituality. So God wants us to live based on his creation order. First, we should use material things for God’s glory and for serving people. Second, we should treasure all human beings, even the ones who may seem less than us. Third, we should worship the only real, immortal, invisible God, who made us all.

Read verse 30. God is so gracious, he’s willing to overlook our ignorance. There’s just one condition: whoever we are, we need to repent. Athens prides itself on being the most intellectual place in the world. To talk about the latest ideas, everybody comes there. But it’s the place full of the most idols. It’s ridiculous. Paul wrote elsewhere, “Claiming to be wise, they became fools…” (Rom.1:22). These supposedly great thinkers don’t even know themselves.

Paul tells them that God “commands” all people everywhere to repent. The people of Athens are no exception. People who think they’re intellectual don’t like to be commanded. Still, Paul tells them repentance is God’s command. Why does Paul say this so strongly? He’s telling them it’s not a matter of rational debate; it’s a matter of life or death. And it’s urgent. Yes, God is gracious to us now. He’s giving us a chance. But not forever. Read verse 31. God is going to send his Son Jesus back to this world as Judge. We don’t choose that day––God does. No matter how clever we think we are, no one will be able to avoid God’s day of judgment. Through the resurrection of Jesus, God “has given assurance to all” of that day. Because of Jesus’ resurrection, we can be sure the Almighty God will one day judge the world for all its wickedness. In light of that day’s sure coming, we need to repent.

Read verse 30 again. What does it mean to repent? Literally it’s “to change one’s way of life as the result of a complete change of thought and attitude with regards to sin and righteousness.”^[4] Wow that’s a lot! Basically repentance starts with changing our way of thinking and our hearts. But this is so hard to do––it requires a major struggle. In our sinful nature we all naturally grow up with godless thinking––thinking and acting as if God were not there. We rely on ourselves to get through each day. We live for ourselves. We have our own ideas about being right and don’t see sin as God does. We absorb everything the culture around us tells us to seek and rely on. We end up chasing a good paying job, depending on it, and won’t risk anything to lose it. We grab onto people we think will give us security, stability or happiness. We accumulate possessions to give us significance and meaning. We seek pleasures like food, drink, and entertainment. If we seem to be doing well, we feel good. If we don’t, we feel useless and get devastated by people’s opinions. We never seem good enough, so we’re always seeking to magnify ourselves. We even try to make Jesus fit us. We try to use him to make us feel better about ourselves, or help us achieve more. But we don’t want him to change our way of thinking or way of life. We don’t realize that only in him can we find real significance and security. To change our way of thinking means to realize I’m not righteous, and never will be on my own. It means to change my self-righteous attitude and self-centered thoughts. It means a change of heart. It’s a painful process, like peeling back layers of an onion, and crying while we do. Instead of loving sin we start to hate it. Instead of ignoring God we begin to genuinely respect and love him and care for people.

Repenting also means changing my lifestyle. It means turning away from the world, turning to God, and performing “deeds in keeping with repentance” (26:20)––deeds with the weight, the gravity, of serious repentance. It means making God the center of my life, my first priority, and learning to treat people in ways that please God, not myself. Living in this way requires forming new life habits. Repenting is always radical. It’s a new journey, a starting over, building a new life foundation. We stop acting like a victim, stop looking for excuses and ways to blame others. We’re willing to do the hard work of going deeper. I ask God to have mercy on me and change my heart, all my wrong attitudes, desires and goals. At the end of one of his most famous psalms, David exclaimed: “Search me, O God, and know my heart! Try me and know my thoughts! And see if there be any grievous way in me, and lead me in the way everlasting!” (Psalm 139:23–24). Our hearts, thoughts, and behavior can really grieve God. We all need God’s help to see ourselves as he does and repent. Repenting is not just for Christian life to begin; it’s part of a life-long struggle to grow in grace and knowledge of Jesus and learn to love God and others like he did. We should never give up repenting, no matter how often it seems we fail or go backwards.

In light of this passage, God especially wants us to repent of our idols. We may not have statues, but we all harbor various idols in our hearts. We need God’s help to see them and root them out. Idols are anything or anyone we prioritize over God himself. Usually, they’re things that are really good: our loved ones, our possessions, culture, appearance, education, even our ministry. But they become destructive when they take the place of God. How can we find our idols? We can start by asking ourselves, What are my deepest desires and fears? How am I trying to resolve these? Is it through money, or buying and having things? Is it through success or achievements? Is it through relationships or human love? Is it through having power or control? What am I devoting most of my time and energy towards? All such things become our idols. They will never satisfy our souls. Only Jesus can (Tim Keller, Counterfeit Gods). We need to learn to live purely for Jesus each day, to do things for his sake alone, and to always keep him on the throne of our hearts.

The response to Paul’s resurrection message is mixed (32). Verse 33 says, “So Paul went out from their midst.” He senses their attitude and pulls away from the mockers. It seems negative. But read verse 34. It’s not big numbers, but it’s amazing how people even in Athens repent and join Paul in believing in Jesus. It’s especially striking that a man named Dionysius, a member of the Areopagus, and a woman named Damaris, join him. When Paul speaks out of love for people and faith in Jesus, relying on the Holy Spirit, God works even in Athens!

Thank God for his amazing grace and patience to send Jesus to restore a right relationship with sinners like us. Thank God for Paul’s inspiring example in sharing the gospel with the people of Athens. Read verse 30 again. So, what does it mean to repent? It means asking God to help us to: 1) change our godless inner person and lifestyle; 2) see and root out any idols from our hearts; and 3) live by the Spirit (Gal.5:25) and grow as Jesus’ witnesses in our time (Acts 1:8). In light of the good news of our Lord and Savior Jesus Christ, may God wake us up spiritually and help us accept his command to repent.

^[1] The resurrection of Jesus was consistently the apostles’ message (cf. 1:22; 2:24,31–32; 3:15,26; 4:2,10,33; 5:30; 10:40) and also Paul’s (cf. 13:30–37; 17:3,18; 23:8; 24:15,21; 26:8,15,23).

^[2] Epimenides of Crete (ca. 600 BC), Hymn to Zeus.

^[3] Aratus (ca. 300 BC), Phaenomena.

^[4] Louw, Johannes P., and Eugene Albert Nida, Greek-English Lexicon of the New Testament based on Semantic Domains (New York: United Bible Societies, 1996), s.v. “metanoia.”

(QUESTIONS)

Acts 17:1–15 (Go to the ESV Bible verses)

(MESSAGE)

Key Verse: 17:11, “Now these Jews were more noble than those in Thessalonica; they received the word with all eagerness, examining the Scriptures daily to see if these things were so.”

How do you react to the Bible? Be honest. Are you: Intimidated? Burdened? Bored? In Paul’s travels here, the focus is on how people respond to the gospel. In Philippi, Lydia and the jailer respond with practical faith. They share their faith with all in their households and open their homes to serve new brothers and sisters in Christ. Now, in Thessalonica and Berea, when the gospel is explained from the Scriptures, the responses are a sharp contrast. In Thessalonica, there’s a riot. But in Berea, something special happens. The author wants us to learn from the Bereans. What are we supposed to learn? What difference does it make? May God speak to us through his word.

In Philippi, Paul and Silas suffered a lot. They were beaten with rods, covered with wounds, feet fastened in the stocks, and up all night. In the morning they have to leave. They make their way on the Via Egnatia through Amphipolis and Apollonia to Thessalonica (1; see map). By horse, it would take about a day to get to each city, so a three-day journey.^[1] For men who’ve just been beaten, this trip would not be easy. But their goal is to get to Thessalonica, the largest city of the Roman province of Macedonia.^[2] Located on the shores of a gulf, and just below some mountains, Thessalonica rises steeply above its harbor and has a great view of Mt. Olympus to the south (photo).^[3] Unlike Philippi, Thessalonica has a synagogue; Paul and Silas go there for three Sabbaths (2a), meaning three weeks. In obedience to God’s will, they always go to the Jews first.

It says Paul “reasoned with them from the Scriptures” (2b). He’s going to do this in Athens (17:17), in Corinth (18:4), in Ephesus (18:19; 19:8–9), and in Troas (20:7). “Reasoned” literally means to have a dialogue, to listen and ask questions. One-sided teaching, or reading the Bible without understanding, may not help us. We need to engage with the Bible, personally asking questions and finding answers. The Pharisees searched the Scriptures to make themselves more knowledgeable and righteous and became too proud to listen to Jesus or come to him (John 5:39–40). So instead of intellectualizing or avoiding it, we need to let the Bible show us our own needs and lead us honestly to Jesus.

Read verse 3. The word “explaining” is literally “opening.” Luke uses this word to describe how the Risen Jesus helped his disciples understand the gospel (Luke 24:32,45). The truths of the gospel can still be “opened” to us, even though we’re so slow to understand. If we ask, God will surely give us the Holy Spirit, that we might understand what he has freely given us (Luke 11:13; 1 Cor.2:12).

Paul also is “proving.” He’s pointing them to specific Old Testament prophecies, then showing how each one was fulfilled in Jesus. He’s helping them see that “it was necessary for the Christ to suffer and to rise from the dead” (3b). The Risen Jesus told his disciples the same thing (Luke 24:26–27,44–46). Paul is taking time to help people develop a reasonable, informed faith. He wants them to follow Jesus not because he’s stirring their emotions, manipulating, or forcing them, but based on clear truths they’ve seen in Scripture.

To prove that Jesus’ death and resurrection was necessary, Paul is also explaining why. Why did God inspire his prophets to describe Christ’s suffering and resurrection in the Scriptures, and then later, make it happen? It’s God’s way of bringing us his salvation and grace (1 Pet.1:10–11). Scripture shows that God is holy; our sin separates us from him. Our abilities, achievements, even our family, cannot save us. But God punished his only Son in our places to forgive us. God raised him from the dead to give us hope to be with him forever. It’s all by God’s grace alone. If we let go of everything else and trust only in God’s promises in Jesus, he saves us. Only in him are we reconciled to God. His death and resurrection becomes our new life foundation. And as we follow Jesus as King, suffer for him, give our lives for him, and depend on his resurrection power, God can bring this new life to others, as he did through Paul (2 Cor.4:10–12).

Look at verse 4a. Here, “some” means a few Jews. “Joined” doesn’t mean they just start hanging out; it means they identify with Paul and Silas, commit to the cause of Jesus, and probably are baptized. They become brothers in Christ. Look at verse 4b. Gentiles are much more responsive to the gospel. The good news of Jesus reaches even some leading women of the city. It suggests that many today are actually ready to respond to the gospel, if only someone would explain it to them meaningfully (e.g. Acts 8:30–31).

Then the Jews get jealous. Why? Because all these devout Greeks have been coming to their synagogue, but now, no more. So they get some wicked men from the rabble to form a mob and set the city in an uproar. Then they attack Jason’s house. Why? Because Jason has accepted the gospel and opened his home to Paul and Silas (5). When the mob can’t find Paul and Silas in his house, they drag Jason and some of the brothers before the city authorities (6a). These new brothers are now suffering for the name of Jesus. Jason is brought in to explain why he received men who seem to have caused this riot.

And what do the accusers say about Paul and Silas? Read verse 6b. “These men who have turned the world upside down have come here also…” Obviously news has spread among the Jews scattered in the Roman world. Their words in one sense are false, but in another sense, true. In the gospel of Jesus there’s no political threat whatsoever; we’re not trying to topple governments.

But the gospel of Jesus does “turn the world upside down.” How so? It challenges this present evil age (Gal.1:4) to its core. The gospel of Jesus causes a revolution of repentance. In light of his glorious gospel, we repent of our pride, our idols, our materialism, our immorality, our self-seeking, and our indifference. We repent of living without accountability. In his gospel, we’re changed. We rid our lives of all corruption and put the people who produce it out of business. His gospel gives us a whole new way of life and thinking. If we used to be toxic, we become a blessing. If we used to be full of hate, hold grudges, and seek revenge, we now freely forgive. If we used to live for our own glory and ambition, we now serve humbly, for Jesus’ sake. If we used to always hide in darkness, we now come into his glorious light. The world desperately needs this kind of revolution. Let’s all join this holy revolution of faith in Jesus!

Jason and the brothers also get accused of acting against the decrees of Caesar, by saying there’s another king, Jesus (7). This is referring to the issue of emperor worship. Christians refuse to worship any man, no matter how great he seems. We do fear God, and we do honor the emperor (1 Pet.2:17). But we’re eager for our King Jesus to come again to this world, and on that day, no more earthly kings or kingdoms will be needed. From the start, Paul and Silas taught new believers to live with Jesus as their King, to love and serve him, and even give their lives for him. The people and city authorities were disturbed when they heard these things. They made Jason and the rest of the brothers give them money to promise they would not allow any further trouble, then let them go.

Jason is mentioned here four times (5,6,7,9). In his hospitality, he’s like Lydia and the jailer in Philippi. But Jason goes further. After doing good, serving, and sharing his home, he gets abused, accused and punished. He becomes an imitator of Paul and Silas, and of the Lord Jesus. He receives the word in much affliction but has the joy of the Holy Spirit. He’s an example to all the other new believers in the area (1 Thess.1:6–7). We all need to learn Jason’s faith.

After the riot, the brothers immediately send Paul and Silas away by night to Berea. Berea is west and south of Thessalonica by about 45 miles (map). Just below a mountain, it’s a terraced town sitting on a slope overlooking a river, with springs nearby. So its name “Berea” means “place of many waters.” Its scenic views and remote location make it a desirable place. When Paul and Silas get there, they go into the Jewish synagogue. And they’re in for a surprise.

What happens? Read verse 11. “Now these Jews were more noble than those in Thessalonica; they received the word with all eagerness, examining the Scriptures daily to see if these things were so.” Who are these people? No doubt Paul is doing the usual: reasoning, explaining and proving from the Scriptures that it was necessary for the Christ to suffer and to rise from the dead (2–3). But the response here is so different. In Thessalonica, Paul was doing all the explaining, and the Jews came to hear him only on the Sabbath. But here, the Bereans themselves are examining the Scriptures, and they’re doing it daily.

The Bereans are called “more noble”—not more aristocratic or high-minded, but more open-minded, more genuinely interested, and not easily susceptible to jealousy. We see how noble they are in the way they receive the word: “…with all eagerness, examining the Scriptures daily to see if these things were so.” Two things stand out here.

First, eager to receive God’s word. The Bereans are not distracted, skeptical, or cynical, sitting far in the back; they’re “eager.” Probably they show up early and come close to Paul, to really listen. Maybe they’ve even got their pens and notepads ready. The phrase “with all eagerness” means “having exceptional interest in being of service,” and “having goodwill.” They’re not double-minded, sneaky, or trying to take advantage of him. They just sincerely want to be of help and know and understand this good news of Jesus.

Second, examining the Scriptures daily. Many people “tune out” somebody who’s teaching. They can’t wait to get away and get out of there. But these Bereans can’t stop thinking about what Paul says. They can’t wait to get home and look into it even more. Maybe they come to the synagogue daily to examine the Scriptures together. They don’t just take Paul’s word for it; they want to know for themselves. They pour over the Scriptures he mentioned to really check it out. The more they look at it with an open mind, the more they can see that Paul is right. Instead of remaining stubborn or opinionated, they’re willing to change their minds if they see the truth. Anyone who reads the Bible with such an open mind and honest search for truth will come to Jesus and be changed by the gospel.

It reminds me of the story of Zvi Kalisher. He grew up as a Jewish boy in Poland. He lost both his parents to the Nazis in World War II, then emigrated to Israel. One day, a Swiss woman gave him a little black book, a copy of the New Testament. He had never heard about Jesus. But as he began examining the Scriptures for himself, he realized Jesus really is the Messiah. He was about 20 years old. Through the Scriptures God gave him the gift of faith, and Zvi began living as Jesus’ witness, sharing his faith over the next 50 years.^[4]

Once Jesus told the parable of a sower who scattered seed everywhere. Some fell on a path, some on rocky places, some on thorny places, and some on good soil. He said the good soil represents people with an honest and good heart, who hear the word, hold it fast, and bear fruit with patience (Luke 8:4–15). These Bereans are like such good soil. Honestly, what kind of soil are we? And what are we going to do about it?

David wrote, “Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the LORD, and on his law he meditates day and night” (Psalm 1:1–2). For us, is Bible study a burden, a chore? Or is it our “delight”? Paul wrote that “the sacred writings…are able to make you wise for salvation through faith in Christ Jesus” (2 Tim.3:15b). The sacred writings of the Scriptures are the greatest treasure in the world. But is personal Bible study our delight, and our daily priority? In light of the Bereans’ example, the best goal a church can have is to be a congregation who studies the Bible more than their pastors, and who share the Scriptures with others daily, to lead them to Jesus.

In Berea, through such Scripture study, many believed, “with not a few Greek women of high standing as well as men” (12). Acts shows that Christian faith actually appeals to thoughtful people who have high positions in society.^[5] “But when the Jews from Thessalonica learned that the word of God was proclaimed by Paul at Berea also, they came there, too, agitating and stirring up the crowds” (13). It again shows that the agitation comes not from Christians but from their enemies.^[6] The brothers immediately send Paul on his way, but Silas and Timothy stay to help the new believers (14). When Paul is dropped off in Athens, he asks for Silas and Timothy to come as soon as possible (15).

So, how do you feel about the Bible? Burdened? Bored? Read verse 11 again. May God inspire us to receive the word with all eagerness and to examine the Scriptures daily, to really come to Jesus and stay close to him.

^[1] It’s 33 miles from Philippi to Amphipolis; then 27 miles to Apollonia; then another 35 miles to Thessalonica. If Paul and Silas had to walk, it would take at least a few days longer.

^[2] Today Thessalonica is the second largest city in Greece, with a long and storied history, and is one of the top tourist destinations in the world.

^[3] Founded after the time of Alexander the Great and named after his half-sister, it later played a key role in establishing Augustus as the leader of the Roman Empire. It was a tempting place to enjoy the world (2 Tim.4:10a). See The Anchor Yale Bible Dictionary article for more on Thessalonica.

^[4] Elwood McQuaid, Zvi: The Miraculous Story of Triumph Over the Holocaust, (Bellmawr, NJ: Friends of Israel Gospel, 2020).

^[5] E.g. 8:27ff. (the Ethiopian eunuch, a court official in charge of the queen’s treasure); 13:7 (Sergius Paulus, a Roman proconsul); 17:4,12,34 (Dionysius, a member of the Areopagus), etc.

^[6] 6:12; 13:50; 14:2; 17:13; 21:27; 24:12.

(QUESTIONS)

Acts 16:11-40 (Go to the ESV Bible verses)

(MESSAGE)

Key Verse: 16:31, “And they said, ‘Believe in the Lord Jesus, and you will be saved, you and your household.’”

Do you consider yourself a believer? Some might mumble, “Sure, I believe in Jesus.” But sadly, we often can’t tell if a person really believes. What does it even mean to “believe”? Is it to only agree mentally? To hype it up emotionally? Or just go with the program quietly? In this passage, the newly formed mission team enters Macedonia, in obedience to God’s vision. There, they show what it means to believe in Jesus. So do two unlikely converts: a businesswoman named Lydia, and even the jailer. They express believing in Jesus in concrete, practical ways. What does it mean to believe? How can we receive, practice, and share our faith today? May God speak to us through his word.

Luke begins by sharing where the team goes. Troas was a coastal city in the northwest of Asia Minor (11; map). Immediately after Paul’s vision, they take a ship to Macedonia. This is a busy shipping lane in the North Aegean Sea. That evening, the ship stops by the island of Samothrace, with the tallest mountain among all the Greek islands. The next morning they sail to Neapolis. This time God gives them a direct course, with no wandering, because they’re going where God wants. Philippi is “a leading city in the district of Macedonia and a Roman colony” (12; map). The city’s on a plain, surrounded by mountain ranges. Gold, silver, and copper mines are nearby, as well as fields good for crops and flocks. In 360 BC, it was first settled by islanders from Thassos, and soon named “Philippi” after Philip II, father of Alexander the Great. To have a port for the city, he made a seaside settlement ten miles away called Neapolis. By 120 BC, Neapolis and Philippi were connected by a Roman road called the Via Egnatia (map). This road took 26 years to build, from the Adriatic Sea, extending all the way to Istanbul, 700 miles. But walking on this road from Neapolis to Philippi would take just a couple hours. In 42 BC, Rome took over Philippi and made it a Roman colony, settled by army veterans, and gave it tax free status.^[1] By now, Philippi is a small version of Rome. Luke writes, “We remained in this city some days.” Through the team, God does some amazing things in Philippi.

First, God opens a woman’s heart and home (13–15). We learn here how God works: through prayer, through crossing barriers by faith in Jesus, and through careful listening. There don’t seem to be enough Jews in Philippi to form a synagogue. So on the Sabbath day Paul’s team goes outside the city to the riverside, supposing to find a place of prayer (13). Luke often mentions how those who believe in Jesus pray first.^[2] At this place, the team meets women who’ve come together on the Sabbath. To us it seems like the perfect chance to start talking. But in their culture, foreign men do not approach women. They could have thought, “These are not the right people. Let’s move on.” Instead, they sit down and begin speaking with the women. Today, how can we overcome barriers and speak to people of a different race, culture or gender? These team members do it because they really believe Jesus is for everyone.^[3]

Look at verse 14. Thyatira is on the border between Asia and Mysia. It was famous for its dyeing facilities and for making purple goods. Lydia must have learned her trade there. She probably branched out to Philippi because Romans living there loved the imperial color purple. Now she owns a house and has a household (15a,40). She’s good at business, but she’s also “a worshiper of God.” In Acts, we see various other non-Jews who are called “worshipers,” “devout,” or those who “fear God.”^[4] Lydia is one of them. In Thyatira she must have attended a synagogue to know God better. In Philippi she’s still seeking him. And now, here Paul is, speaking about Jesus based on the Bible.

Believing in Jesus begins in our hearts (Rom.10:9), and only God can help us believe. But how? It says he opens Lydia’s heart to pay attention (14b). Romans 10:17 says, “So faith comes from hearing, and hearing through the word of Christ.” “Hearing” the word is vital. But if someone is speaking it, we easily get distracted. We zone out, or look at the person critically. But God helps Lydia “pay attention.” It means “consider carefully.” Through careful consideration, Lydia begins believing. But she doesn’t try to keep her faith a secret. Read verse 15. She’s baptized, expressing her faith in his death and resurrection. It’s not a mere ritual; through baptism she commits her life to follow Jesus and joins these fellow believers. Through her faith, she influences her household to be baptized. And her believing goes even further. She insists on opening her home to Paul and the team. From the start, Lydia is serving in faith. She makes Jesus the Lord of her home, providing hospitality for God’s servants. So begins her lifelong partnership with Paul, supporting him to serve God (40).^[5]

Second, God heals a slave girl (16–18). Here we see how God works if we really believe the power of Jesus’ name and have compassion for an enslaved person. This girl’s situation shows the spiritual darkness in Philippi. Though the city has fancy new Roman buildings and streets, people are living under the devil’s rule. Verse 16 begins, “As we were going to the place of prayer…” It’s not just once; they go there regularly. Regular prayer is the foundation of the team’s mission in Philippi. If we believe in Jesus, we pray fervently to fight against unseen forces of evil (Eph.6:11–12,18). This place out by the river is ideal for the team to pray and share the gospel. Probably new believers are bringing others there to hear Paul’s gospel message. One day, on their way, they’re met by a slave girl who has a spirit of divination; it says she brings her owners much gain by fortune-telling (16b). This poor girl is a human being, but she’s enslaved and used by others to bring them much gain. This is what the devil’s rule is still like, even today.

What happens? The demon in the girl can see that Paul and his team are servants of the Most High God. The demon says, “…they proclaim to you the way of salvation” (17). With this knowledge the demon is trying to have power over them. Verse 18a says, “And this she kept doing for many days.” Paul endured for quite a while, probably to avoid causing a ruckus that would distract from his ministry. But one day he becomes “greatly annoyed.” “Greatly annoyed” means “provoked,” or even “pained.” Paul’s not angry at the girl, but at the devil ruining her life and trying to distract from the gospel. Paul turns and says to the spirit, “I command you in the name of Jesus Christ to come out of her.” And it comes out that very hour (18b). This is another part of believing in Jesus: believing that the power of his name can drive the evil spirits out of people. Paul doesn’t calculate; in great compassion for a human being, and believing the power of Jesus’ name, he drives the evil spirit out of the girl. As we believe in Jesus, we too gain discernment to see the devil’s work. Believing the power of Jesus’ name, we can fight the good fight to resist the devil and drive him out. This healed girl likely was welcomed and cared for by this new Christian community in Philippi.

Third, God sends an earthquake (19–26). It tells us that God works if we keep praying and singing his praises, even in severe suffering and darkness. Now, the slave girl’s owners are upset. They seize Paul and Silas and drag them into the marketplace before the rulers of the city (19). This is really about money. But they begin by saying, “These men are Jews, and they are disturbing our city” (20b). Because the city is predominantly Roman, they stir up racism and accuse Paul and Silas of “disturbing” the peace and bringing in foreign customs (21). They appeal to people’s Roman pride. Then things go crazy. The crowd joins in attacking them, and the magistrates tear the garments off them and give orders to beat them with rods (22). It’s how they deal with foreigners perceived as a threat. They inflict many blows on them, throw them in prison, and order the jailer to keep them safely (23). So he puts them in the inner prison and fastens their feet in the stocks, which are large blocks of wood (24).^[6] Through believing in Jesus, Paul and Silas are now sharing Christ’s sufferings (1 Pet.4:13).

It’s dark and filthy in there. They’re bleeding from their beating. The future of the mission looks dark. Their lives might soon be over. And what do they do? Read verse 25. They’re trapped, in the worst situation, in the deepest darkness. But they’re praying and singing hymns to God. What an amazing aspect of believing in Jesus. No discouragement, no darkness, no pain, can make us give up. By faith in Jesus, the worst of times are the best of times to start singing hymns of praise to God. We can praise God anywhere, anytime, because of who he is and what he’s done for us in Jesus. To keep our faith in Jesus alive, we shouldn’t wait for the worst; we should be reading his word, praying, and singing hymns daily. We’re not sure how talented Paul and Silas are as singers. But their spirit is heart-moving. They believe that serving Jesus, our Risen Lord and King, even suffering for him, is the greatest joy and blessing. They’re in pain, but full of grace, joy and living hope. And the other prisoners are listening. What happens? A great earthquake shakes the foundations of the prison. Immediately all the doors are opened and everyone’s bonds are unfastened (26). It’s so interesting: nobody moves. The earthquake happens because Paul and Silas believe in God Almighty. The living God still comes to fight for his servants and rescue us, if we just keep on believing, praying, and praising him. The living God can do what no human being can. If we keep on believing in Jesus, he can set us free from any darkness or hopelessness, and change everything.

Fourth, God saves the jailer (27–34). By faith in Jesus, Paul, suffering in prison, cares even for the man who locked him up, and helps him believe and be saved. After the earthquake, the jailer wakes up, sees the prison doors open, and is about to kill himself with his sword, supposing the prisoners had escaped (27). But Paul sees him and cries out, “Do not harm yourself, for we are all here” (28). It’s the cry of a real shepherd, even for this man. The jailer calls for lights, rushes in, and trembling in fear falls down before Paul and Silas (29). He’s repentant. He brings them out of the inner prison and asks privately, “Sirs, what must I do to be saved?” (30) Literally, the word “sirs” is “lords.” He realizes the earthquake has happened because of these men. But why does he ask about being saved? He’s probably heard of the slave girl’s words, who said so many times in the city that these men are proclaiming the way of salvation (17–18a). He also may have heard their singing at midnight. Now, though the prison doors are open and their bonds are unfastened, Paul and Silas haven’t run away––so they’re innocent. And this earthquake has shown how fragile life is. It’s a preview of divine justice. In light of God’s power and ultimate justice, the jailer is serious about finding the way of salvation. He asks, “Sirs, what must I do to be saved?” What do they say?

Read verse 31. “And they said, ‘Believe in the Lord Jesus, and you will be saved, you and your household.’” They are not “lords”; Jesus is Lord. The man almost threw away his life. But this is a promise of God’s grace to save not only him but also his entire household—spouse, children, relatives and servants. How is it that believing in Jesus is the way of salvation? Jesus suffered the greatest injustice at the hands of sinful men. But God raised him from the dead, exalted him to his right hand, and made him Lord of all. It’s not only vindication, but also redemption. Jesus died and rose again to forgive us our sins and give us the Holy Spirit (2:38). In Jesus, though we’re so undeserving, we have a living hope in the kingdom of God (1 Pet.1:3). To receive this saving grace, what must I do? It’s simple: repent and believe in Jesus. No rituals, no amount of good deeds, hard work or sacrifice, can save us. Only believing in Jesus saves us. It also means letting Jesus be Lord of our lives. It means struggling against our flesh, the world, and the devil, and surrendering our life in obedience to him. We need to believe in Jesus as both Savior and Lord. The promise of God’s grace here is for “you and your household.”^[7] How can we help our children and those close to us? It’s by truly believing in the Lord Jesus ourselves, and living out our faith in our home life. Read verse 32. It’s beautiful: in the middle of the night they take time to speak the word of God to each person in the jailer’s household.

How does the jailer respond? Even before being baptized, he washes their wounds (33a). He knows they’ve been in that filthy place where there’s a serious risk of infection. What he’s doing is another element of believing in Jesus: tenderly caring for others. The jailer and all his household are meaningfully baptized, committing to the Lord Jesus and identifying with other believers, despite the persecution (33b). The jailer then opens his home like Lydia did and serves them food. He and his household are all rejoicing in their new faith in Jesus (34). Not complaining that it’s the middle of the night, but rejoicing. Rejoicing while serving is the final, tell-tale sign of really believing in Jesus.^[8]

Fifth, God vindicates his servants (35–40). This last part shows how God protects his people. Paul reveals that he and Silas are Roman citizens, and now, everyone’s afraid (37–38). Why does Paul insist on an apology and public escort? It’s not for his bruised ego, but to protect the new believers in Philippi as he leaves. In this, he’s a real shepherd.

So, what does it mean to believe in the Lord Jesus? It means: to receive the gift of faith based on his word; to receive Jesus as both Savior and Lord; to share our faith him with others; to challenge evil by the power of his name; to open our homes to care and to serve; to commit to Jesus and his people, despite persecution; and to pray and rejoice in our Risen Lord, even amid the deepest darkness. Do you believe in Jesus? Prove it (26:20; cf. James 2:14ff). Read verse 31 again. May God help each one of us to truly believe in our Lord Jesus.

^[1] After the assassination of Julius Caesar, there was a famous battle at Philippi between his assassins Brutus and Cassius and his successors Mark Antony and Octavian, who defeated them.

^[2] 1:14,24; 2:42; 3:1; 4:31; 6:4,6; 8:15; 9:11,40; 10:2,4,9,30–31; 11:5; 12:5,12; 13:3; 14:23, etc.

^[3] Luke often highlights women in gospel history: 1:14; 5:14; 8:3,12; 9:2,36; 12:12; 17:4,12,34; 18:2,18,26; cf. Elizabeth, Mary, and Anna in Luke’s Gospel; also Luke 8:1–3; 23:49,55; 24:10,22,24; Phil.4:2–3.

^[4] See 8:27; 10:2,7,22; 13:16,26,43,50; 17:4,17; 18:7.

^[5] See also Phil.1:5; cf. Matt.10:11.

^[6] Luke repeatedly uses this Greek word “xulon” to describe Jesus hung on a “tree” (5:30; 10:39; 13:29).

^[7] Cf. 2:39; 11:14; 16:15,31,34; 18:8.

^[8] Years later, while in a Roman prison, Paul writes his letter to the Philippians with this theme of joy.

(QUESTIONS)

Acts 15:36-16:10 (Go to the ESV Bible verses)

(MESSAGE

Key Verse: 16:9, “And a vision appeared to Paul in the night: a man of Macedonia was standing there, urging him and saying, ‘Come over to Macedonia and help us.’”

Have you ever been unsure of where you should be, or who should be your focus? Not just at school, work or home, but in ministry? There are so many options, so many needs in the world. How can we possibly share Jesus? Where should we serve? Who should be our focus? Today’s passage is a bridge to a new section in Acts (16:11–18:22). In it, we see how Paul and Barnabas separate (15:36–39), how a new missionary team is formed and used (15:40–16:5), and how God leads the team to a new mission field (16:6–10). Despite the various challenges, God is in control, doing something. We especially want to reflect on Paul’s vision of a man of Macedonia. A vision? What’s this vision saying to us? And how does the team respond? May God speak to us through his word.

In chapters 13–14 God has already done great things through Paul and Barnabas in Cyprus and Galatia. In chapter 15 God graciously resolved the circumcision issue in Jerusalem. Now they can move forward. Look at 15:36. Paul initiates this discussion. He wants to “return and visit the brothers.” “Visit” literally means “go see about” them. In shepherding, visiting is crucial. Without visiting, we can’t really know, pray for, or help people. Paul wants to “see how they are,” or, “how they are holding up”–– how they’re doing spiritually. Are they growing in faith, following Jesus our Lord? A shepherd’s job is to protect sheep from the devil, so that “not one of them would be lost” (1 Pet.5:8; John 18:9).

Then we see the disagreement. Look at verses 37–38. At first they share their opinions on who to take as their helper. Barnabas, the senior partner, wants to take John Mark again. But Paul disagrees, maybe because John Mark’s leaving was hardest on him, especially after he got stoned. The word “withdraw” can mean “fall away,” “abandon,” or “desert.”^[1] Paul and Barnabas get into a “sharp disagreement” over John Mark (39a).^[2] Luke doesn’t hide it. But he’s not trying to say who’s right. So why mention it here? Luke is showing us that each servant of God has something in his heart. Paul wants to protect the Gentile churches from division and legalism and get on with the task of reaching new people. Barnabas wants to build up one person who had failed, John Mark.^[3] It’s God who put these burdens in his servants’ hearts. And now God seems to be leading each of them differently. Sometimes we assume we know what’s best, such as keeping the team together. But God may have other plans.

After Barnabas leaves, Paul selects Silas, a younger, respected Jerusalem church leader, whom God has recently used to encourage and strengthen the Gentile brothers in Antioch (15:22,32). As a younger man, Silas has the energy to endure the demands of missionary work. As a Jew, he’ll be effective in witnessing to Jews on the mission field. As a prophet, he’ll continue to encourage and strengthen new Gentile believers. As a Roman citizen like Paul is (16:37–38), Silas will be useful in traveling around the Roman Empire. After the journey, Silas will be a credible witness in Jerusalem to the work of the gospel and the Holy Spirit on the mission field through Paul.^[4] Choosing Silas shows Paul’s two concerns: strengthening new Gentile believers, and building unity between Jewish and Gentile Christians. In spreading the gospel, we too need thoughtful discernment to select the right members for a ministry team.

The location is Syrian Antioch (15:35; map), where Paul was first sent out as a missionary. After Barnabas takes Mark and sails away to Cyprus (15:39b), Paul and Silas depart, and the Antioch church members commend them “to the grace of the Lord” as a new missionary team (15:40). To spread the good news today, we too need “the grace of the Lord” most of all. Look at 15:41 (map). Before going straight to Galatia as initially planned (15:36), Paul and Silas first go through Syria and Cilicia, strengthening the churches.^[5] No doubt, on this journey Paul is hoping to go to new places and reach new people. But God has also made him a good shepherd who doesn’t neglect any Gentiles he’s led to Christ.

Look at 16:1a (map). From the region of Cilicia on the coast, this time Paul is traveling by land, through a gap in the Taurus Mountains, up to the central plateau. Derbe is a remote town where Paul made many disciples right after he was nearly stoned to death (14:20–21). Lystra, where Paul was stoned, is 75 miles away. Look at 16:1b. There Paul meets a young disciple named Timothy, who likely was converted through Paul’s ministry. Timothy’s mother is Jewish, but his father was a Greek. To Paul, Timothy’s mixed race may be ideal in spreading the gospel. He could be a promising young spiritual leader. But who is Timothy, really? He’s known at both Lystra and Iconium, just 20 miles away. The brothers there have seen his practical life and speak well of him (16:2). The discerning opinions of our brothers and sisters in Christ still really matter.

So Paul asks Timothy to join him on this journey, and he circumcises him (16:3). Paul was just at the Jerusalem Council, where it was decided not to circumcise Gentile believers. So why circumcise Timothy? Hearing the Council’s deliberations, having Silas from Jerusalem with him now, and repeatedly sharing the Council’s letter, Paul is keenly aware of Jewish sensitivities. To Jews on the mission field, Timothy, being half-Jewish and uncircumcised, could be regarded as Jewish ethnically, but an apostate religiously.^[6] Jews might question Paul for taking Timothy as his partner. Does Paul now disregard Jewish identity and want Jews who believe in Jesus to abandon their Jewishness? No Paul the missionary is out to become all things to all people (1 Cor.9:19–23). Circumcising Timothy is not necessary for his salvation, but it’s a practical step to remove a possible distraction in bringing the gospel to Jews. Remembering what John Mark did, Paul also might be testing to see how committed Timothy is. He doesn’t refuse even this. Timothy grows not only as a helper or fellow worker, but as Paul’s “beloved and faithful child in the Lord,” genuinely concerned for people, a gifted pastor, Bible teacher, evangelist, soldier, and sharer in suffering for the gospel.^[7]

Paul, Silas and Timothy have come together in Christ as a strong team to proclaim Jesus to both Jews and Gentiles.^[8] What do they do first? Read 16:4–5. Paul wants to protect these Gentile brothers from the circumcision party, and fully integrate them with Jewish believers. In any time or place, a servant of God’s task is not only to evangelize new people, but to strengthen and protect diverse new Christians, assuring them that they really do belong in the larger Christian community. We should never ignore any genuine new believers who may be feeling left out, unimportant, or like second-class citizens.

So far, Paul has faced a disagreement with Barnabas, and the challenge of the racial and religious barriers between Jewish and Gentile believers. Now he experiences pushback in another way. Look at verses 6–8. The Holy Spirit keeps the team from going to the provinces of Asia, Bithynia, and Mysia (map). No doubt Paul had been trying to go to these places on account of their proximity to the churches in Galatia already begun. Later, these provinces eventually do have Christian communities in their major cities.^[9] But for now the Spirit leads the team away from these areas. Not anyone’s idea, they randomly end up in a coastal town called Troas. We have very little information about this part of their journey. We’re not sure how they could discern that it was the Holy Spirit preventing them from going places. We just see the words “forbidden,” “attempted,” and “not allowed.” Whatever is happening, Paul has ideas what to do, but the Holy Spirit is leading differently. It tells us that God knows best, even better than Paul! When God closes certain doors, he opens an unexpected one. Sometimes God takes us through a similar journey, to help us truly listen to him and depend on him.

Now, after wandering for probably several months, something unusual happens. Look at verse 9. In the night, this is a vivid vision. It’s a man from Macedonia. Perhaps his appearance, clothing, or accent indicate his ethnicity. In the vision he’s standing, urging (begging), and saying, “Come over to Macedonia and help us.” “Come over” is literally “cross over” (map). The distance from Troas to Macedonia is short, but it’s actually where two continents, Asia and Europe, meet. To us, it may seem like no big deal. But to this team, going to Macedonia is a whole new world. It seems it never occurred to Paul to go there. But this is where the Holy Spirit is leading. And this vision is not just a sign or secret code. The Macedonian man begging for help is heart-moving.

Our English word “help” is rather sedate. But here, “help” is literally, “Run, because I’m crying!”^[10] Men aren’t usually crying. What’s going on? The man in the vision is suffering––not physically, financially or humanly, but spiritually. What does this mean? Without God, all people are living in sin. Sin isn’t a concept; it’s a real power that invisibly gnaws at our souls. We may seem fine, but sin gradually makes us arrogant and enslaved, indifferent and cruel. Then sin fills us with guilt, fear, and meaninglessness. Sin leaves us sick with despair, no truth, no direction, and no hope. Sin crushes and deadens our hearts. Sin causes so much pain, anxiety, and so many broken relationships. People suffering in sin turn to substance abuse or wild living to escape the pain. But the sin is still there, causing all kinds of misery. The Macedonian man is a vivid depiction of a human soul crying out under sin’s torment. And what’s the solution to his misery? Only the gospel of Jesus. The good news of Jesus brings peace, forgiveness, healing, restoration, joy, and direction. Our Savior Jesus can restore even the most damaged person into an intimate, beautiful relationship with our Father God.

This passage shows what we need for ministry. We need to know Jesus. We need to be on a proven team. We need to prepare to cross cultures, adapt to new kinds of people, and depend on the Spirit’s guidance. We need to be ready to suffer anything, pay any cost. And crucially, we need missionary vision. We need to hear the cries of the souls of real people who’ve never received the gospel, dying in the torment of sin. God needs to get through not just to our minds but to our hearts, to hear someone crying in the night. It’s not about us; it’s about all the people dying without the good news of Jesus. Do we care? Through a heavenly vision from the Holy Spirit, God wants to give us such a heart.

Patrick of Ireland was actually English. At the age of 16 he was enslaved by pirates and worked as a shepherd of sheep in Ireland for six years, where he said he grew in faith and personal prayer. After escaping back to England he had a dream. The people of Ireland, living without the gospel, were calling to him. So he studied Christianity more deeply and went back as a missionary, to bring Jesus to the people of Ireland. Hudson Taylor experienced a similar calling to bring the good news of Jesus to the people in the interior of China who’d never heard it before. The Scottish missionary David Livingstone had a call from God to explore the interior of Africa and evangelize the people there. The English shoemaker William Carey felt a strong conviction of God calling him to the unreached people of India. Adoniram Judson heard God’s call to go with his wife to reach people in Burma. Sarah Barry was called as a single missionary to Korea after the Korean War. She later teamed up with Samuel Lee, a youth pastor in Gwangju, to begin student ministry. Fifteen years later they came to Chicago, and through their vision to raise spiritual leaders, our ministry is now all over the world. In each case, someone heard God’s call to go to a specific people. Through that person’s obedience and dedication, history changed. God’s call to a specific place and people is always based on the Holy Spirit’s leading. Jeff Iorg’s book Is God Calling Me? tells us God’s call is a powerful, profound, deeply personal experience, confirmed by other servants in our lives. God also moves us by the heart-breaking spiritual needs of the people he wants us to serve. Here in the U.S., are we hiding in our own bubble? Or are our hearts broken by the lostness of the world around us? We may not be called overseas, but as Jesus’ followers we are called to care and to pray. God wants us wherever we are to open our eyes to his vision for those around us who need Jesus.

So what happens? Read verse 10. The word “we” shows that this is where the author Luke joins them. They’ve been wondering where God is leading. Through Paul’s vision, they all “conclude.” “Conclude” literally means they unite in an agreed decision. This, too, is the work of the Holy Spirit. They immediately seek to go to Macedonia. We don’t always understand God’s ways or how he’s leading. But following him is always best in the long run. He’s calling us all to act.

May God help us to form teams wisely that work together in sharing Jesus. When it seems like he is closing doors, may God help us to trust that he’s still leading. Let’s read verse 9 again. Most of all, may God move our hearts with his vision for the lost people he wants us to reach, and help us agree in faith to go and share Jesus with them.

^[1] Despite his good intentions, Peter did the same thing when Jesus was arrested (Matt.26:33–34; Mark 14:27–30; Luke 22:31–34; John 13:36–38; 18:25–27).

^[2] Later on, Paul writes of Barnabas as his colleague (1 Cor.9:6), and describes John Mark as “very useful to [him] for ministry” (2 Tim.4:11). So this separation did not mean their relationships were broken.

^[3] In fact, most likely with Peter’s help (1 Pet.5:13), Mark goes on to write Mark’s Gospel.

^[4] 18:22 tells us that after this journey Paul “went up and greeted the church” to report on his ministry, then went to Antioch. Most scholars interpret the expression “went up” to mean “to Jerusalem.”

^[5] In fact, the Jerusalem church’s letter begins by addressing these Gentile churches in Syria and Cilicia (15:23b). But Acts hasn’t told us how these churches got started. It’s in Galatians where Paul mentions how he had begun that work by himself, 14 years ago, not long after his conversion (Acts 9:30; cf. Gal.1:21; 2:1a). Now, on his way back to Galatia (15:36), Paul first wants to encourage and strengthen the Gentile brothers in Syria and Cilicia.

^[6] Paul refused to have Titus, who was fully Gentile and another young pastor, circumcised, as a matter of principle (Gal.2:1–3).

^[7] See Acts 19:22; Rom.16:21a; 1 Thess.3:2; 1 Cor.4:17; 1 Tim.1:2; 2 Tim.1:2; Phil.2:19–22; 2 Tim.1:6–7; 2:3; 3:14–4:5.

^[8] See 1 Thess.1:1a; 2 Thess.1:1a; 2 Cor.1:19 (Silvanus is the longer version of Silas).

^[9] See 1 Pet.1:1–2; Rev.1:4a; 2:1,8,12,18; 3:1,7,14. Later, God does allow Paul to work in Ephesus for three years, and God’s word spreads to the whole province of Asia (Acts 19:1–10). But not this time.

^[10] The Greek word boetheo literally means, “after hearing a cry, run” (The Complete Word Study Dictionary: New Testament).

(INTRODUCTION)

SPIRITUAL GIFTS SERIES

Apostle Paul’s two letters to the church in Corinth shows us that Christian churches can have problems. In 1 Corinthians, Paul addresses issues of divisions (Ch.1-4), sexual misconduct and church discipline (Ch.5), lawsuits and sexual immorality (Ch.6), marriage and sex (Ch.7), eating food sacrificed to idols (Ch.8), worship and the Lord’s supper (Ch.11), and spiritual gifts in the church (Ch.12-14). We plan to have a special series on Spiritual Gifts in the Christian church in 7 messages throughout 2025. May God bless our study of spiritual gifts in the church to more fully appreciate and build up the body of Christ, which we belong to.

The New Testament identifies spiritual gifts for Christians and teaches us how to exercise them. These spiritual gifts (or “graces”) are important for the growth, unity and mission of the church. Though we may have ideas about being “gifted,” we want to take a careful look at what the Bible actually says about this, to develop a Biblical understanding. The Bible repeatedly says that all Christians receive the Holy Spirit and spiritual gifts, and that these gifts are meant to build up the body of Christ. When we understand and apply this truth, we all can become active in serving in our church community as God intends, strengthening one another’s faith.

As we identify and affirm one another’s spiritual gifts, we can learn how to better appreciate one another and work together in harmony, building spiritual unity among us. As we exercise our faith using the gifts God has given us, we as a body of believers can engage more effectively in outreach, evangelism and discipleship, and thus fulfill the great commission of our Lord Jesus. Learning to identify and prayerfully use all the spiritual gifts we’ve been given in Christ can help us to neither ignore nor overemphasize any certain gift, and prioritize what God wants. In this way we avoid unnecessary misunderstandings, controversies or division, and grow as a healthy, Spirit-filled community that God can use for his purpose.

The passages we will study shed light on various aspects of spiritual gifts and their use:

Lesson 1: 1 Corinthians 12:1–11 (Feb.23)
Main idea: The origin and purpose of gifts (for the common good)
Lesson 2: Romans 12:3–8 (Apr.6)
Main idea: Gifts of grace, used in faith
Lesson 3: Ephesians 4:1–16 (May 25)
Main idea: The body of Christ, built up through spiritual gifts
Lesson 4: 1 Peter 4:7–11 (Aug.17)
Main idea: Good stewards of God’s varied grace in community; how and why we serve
Lesson 5: 1 Corinthians 12:12–31 (Sep.14)
Main idea: The interdependence of various gifts in the body of Christ
Lesson 6: 2 Timothy 1:1–18 (Oct.25)
Fan into flame the gift of God (challenges within and without)
Lesson 7: 1 Corinthians 14:1–5 (Nov.16)
Earnestly desire the gift of prophecy

(QUESTIONS)

1 Corinthians 12:1-11 (Go to the ESV Bible verses)

Key Verse:7, “To each is given the manifestation of the Spirit for the common good.”

1. What specific matter in the Corinthian church does Paul address in chapters 12-14 (12:1; 14:1,5; see also 1:7)? How does this move a divisive church toward unity?

2. As unbelievers, how had they been led astray (2)? How can we discern by someone’s speech whether they are speaking by the Holy Spirit or not (3)? What confession and gift does every believer have (Ro 10:9; Ac 2:38)? What does this tell us about the Holy Spirit’s focus (Jn 14:26; 16:14)?

3. Note the unity with diversity in God and in those he empowers (4-6). What is the purpose of manifestations or gifts of the Spirit (7)? How does this point to diversity among God’s people? How does this lead to unity among God’s people (14:12)?

4. In verses 8-11, who is the giver? Think of each of the nine gifts mentioned here. Who are these gifts given to, how, and why (14:26)?

5. The word “gift” is from the word “grace.”  How is a gift different from a wage or an achievement? With what attitude should a gift be received? Why should we not be jealous or proud but thank God for others’ gifts? What should we do with our gift(s)?

(MESSAGE)

Key Verse: 7, “To each is given the manifestation of the Spirit for the common good.”

This is the first of seven messages this year of a special series on Spiritual Gifts. We want to study comprehensively what the New Testament tells Christians about spiritual gifts. What are spiritual gifts? How do we get them? Who gets them? What is the purpose of them? May God bless our study of spiritual gifts beginning with 1 Corinthians 12:1-11. May God bless and use these studies to enrich and cultivate our walk with God as individuals and as a church. May God’s work in us, among us and through us be advanced through this study for his glory.

Let’s briefly consider the background and overall picture of this letter of Paul. The church in Corinth in ancient Greece was established by Apostle Paul on his second missionary journey recorded in the Acts 18:1-11. We have in the Bible two of Paul’s letters that he wrote to the young Christian church that he founded in Corinth. In this his first letter Paul addresses many problems that arose in the Corinthian church, which they had written to Paul to ask him about. These problems included: divisions (Ch.1-4), sexual misconduct and church discipline (Ch.5), lawsuits and sexual immorality (Ch.6), marriage and sex (Ch.7), eating food sacrificed to idols (Ch.8), worship and the Lord’s supper (Ch.11). Now in chapters 12-14 he addresses some commotion that came up regarding spiritual gifts, especially the gifts of prophecy and tongues. We will discuss these two gifts in more detail when we study chapter 14. Paul says in the famous Love chapter 13 that the most excellent way of overcoming these squabbles and living as a fruit-bearing Christian and church is through love, that is, the love of God. Paul writes in 13:7-8, “Love bears all things, believes all things, hopes all things, endures all things. Love never ends. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away.”

As we focus on 12:1-11, we will consider this passage in 3 parts: (1) the confession “Jesus is Lord” (1-3), (2) unity with diversity for the common good (4-10), and (3) to each one as he wills (11).

First, the confession “Jesus is Lord” (1-3).    Look at verse 1. “Now concerning spiritual gifts, brothers, I do not want you to be uninformed.” The words “now concerning” indicate that the church in Corinth asked Paul about these matters. Paul is responding to their concerns. So these problems or questions were specific to this church in Corinth. Churches are gatherings, assemblies and communities of believers and followers of Jesus Christ as their Lord and Savior. Churches are specific people at specific times in specific places who follow Jesus. The Church with a capital C consists of all believers and followers of Jesus Christ from the time of Jesus’ death and resurrection until now. As churches, we are precious to God and blessed. God raises leaders and gifts all the members to build up one another. In all of Paul’s letters to churches that he founded, he writes gracious and meaningful words of greeting of who they are in Christ Jesus. Listen to Paul’s marvelous greeting in the first words of this letter (1:1-9), which sets the whole context of this letter:

“Paul, called by the will of God to be an apostle of Christ Jesus, and our brother Sosthenes,

2 To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours:

3 Grace to you and peace from God our Father and the Lord Jesus Christ.

4 I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus, 5 that in every way you were enriched in him in all speech and all knowledge— 6 even as the testimony about Christ was confirmed among you— 7 so that you are not lacking in any gift, as you wait for the revealing of our Lord Jesus Christ, 8 who will sustain you to the end, guiltless in the day of our Lord Jesus Christ. 9 God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord.”

Paul called them “those sanctified in Christ Jesus, called to be saints” (1:2). He also said of them: “you are not lacking in any gift…” (1:7) God gave this community of believers all that they needed to survive and thrive. God watches over and shepherds his churches.

This is encouraging since no church is perfect. If you start looking here and there for a perfect church you won’t find one, because only God is perfect. Churches are groups of sinners who have been saved by the grace of Jesus Christ, who love Jesus, who love each other, who are indwelt and guided by the Holy Spirit, and who reach out to a dying and lost world in the name of Jesus.

Since Christians are sinners saved by grace, every church has its own issues, struggles, challenges, weaknesses and problems to wrestle with and overcome together by the help and wisdom of God through love and prayer. We are not alone in this struggle. God is with us in the Holy Spirit to change us and enable us to grow together. We call this process of growing in Christ “sanctification” or “being made holy.” We need each other to grow in holiness and we belong to each other in Jesus Christ.

In verse 1, Paul wants to explain to them about spiritual gifts. He says more about this in chapter 14 which begins, “Pursue love, and earnestly desire the spiritual gifts…” Then he explains in more detail about prophecy and tongues. Here in 12:2, Paul now begins to inform them about spiritual gifts for the church.

Look at verse 2. “You know that when you were pagans you were led astray to mute idols, however you were led.” The Corinthians consisted mostly of Gentile converts. They were not raised Jewish. This means they worshiped idols, such as the Greek gods like Zeus (Jupiter), Aphrodite (Venus) and Ares (Mars). These were not real gods but rather idols that couldn’t speak or give real guidance to people. These idols were not like the true God of Israel. These idols, like all idols and false gods, only led people astray. People are still led astray today by false gods, such as money, pleasure and human glory.

Now look at verse 3, a very beautiful and powerful verse in the Bible: “Therefore I want you to understand that no one speaking in the Spirit of God ever says ‘Jesus is accursed!’ and no one can say ‘Jesus is Lord’ except in the Holy Spirit.”

It’s not clear why someone would want to say “Jesus is accursed.” Of course, Jesus was condemned and crucified as a criminal on a Roman cross. Because of this, many people saw Jesus as cursed. Even the Jews regarded anyone hung on a tree as cursed. Humanly speaking, Jesus looked cursed when he died tragically. But we who believe know that Jesus was not dying for committing any sin. Jesus never sinned. The truth is, we who believe in Jesus know that he died for our sins. Jesus took in our places the shame and curse that we deserve. Not only that, we know and believe the story did not end there. Jesus rose again from the dead. In rising from the dead, Jesus defeated all the power of sin and death and the devil. God made this Jesus who was crucified, the Lord and Christ, King of all kings and Lord of all lords, our Redeemer and Savior.

So for anyone to call Jesus cursed means they do not believe this. Rather, they are still in darkness. They are following lies. They are still under the power of sin. They do not have the Holy Spirit. Anyone who denies that Jesus died on the cross for our sins and rose again from the dead is not a Christian and does not have the Holy Spirit in them.

In contrast to a person who rejects or insults Jesus, anyone who says “Jesus is Lord” and who loves and follows Jesus as their true confession of faith is a Christian and has the Holy Spirit in them. Paul says similar words in Romans 10:9, “because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.”

Paul is talking about spiritual gifts. Do you know what the greatest gift of God is? The greatest gift of God is the Holy Spirit, the presence of God himself in believers. Jesus once said to a thirsty Samaritan woman: “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.” (Jn 4:10) Jesus went on to say that this living water is a spring of water welling up to eternal life (Jn 4:14). So the gift of God is the Holy Spirit who gives salvation and eternal life. Listen again to Romans 6:23, “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.”

How then does a person receive the gift of the Holy Spirit? We receive the Holy Spirit when we repent of our lives of sin and commit our lives to Jesus as his followers. On the day the Holy Spirit came upon the first Christians, Peter preached a bold message in Jerusalem proclaiming, “God has made him both Lord and Christ, this Jesus whom you crucified.” His listeners were cut to the heart and asked, “Brothers, what shall we do?” And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit” (Ac 2:38). So we receive the gift of the Holy Spirit when we repent of our sins and put our faith and trust in Jesus to love and serve him in our lives.

Does the Holy Spirit live in you? Have you confessed and repented of your sins and put your faith in Jesus to live for him? Can you say and mean it: “Jesus is Lord”? If you can from your heart, then you are a child of God, adopted into his family by his grace, and the Holy Spirit lives in you. If you cannot, then you can start with a simple prayer, “God, have mercy on me, a sinner.” You are not saved by attending church or even by reading the Bible. You are saved by turning from sin and self-seeking and self-righteousness, and putting your faith and trust in Jesus Christ our Lord and Savior, and resolving to love him and live for him.

Second, unity with diversity for the common good (4-10). Look at verses 4-6. “Now there are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of activities, but it is the same God who empowers them all in everyone.” Paul mentions varieties here. There are varieties of gifts, varieties of service, and varieties of activities in God’s work among God’s people. But it is the same Spirit, the same Lord, and the same God who empowers them all in everyone. The source is the same. The source is God the Father, God the Son, our Lord Jesus Christ, and God the Holy Spirit–one God in three divine, eternal persons. God the Father, God the Son and God the Holy Spirit are working in his people.

The point here is that one God works in his redeemed people in a variety of ways. God gives gifts to enable to serve others in the church. For what purpose? It is for the common good. Look at verse 7. “To each is given the manifestation of the Spirit for the common good.” God works in each person and endows them with spiritual gifts not so they may boast or brag or feel good about themselves. God gives gifts to his people for the common good of the church, which is the body of Christ. By the way, the word gifts or “charismata” in Greek is from the root word “charis” which is grace. Gifts are graces. They cannot be earned or merited. They are gifts freely given, simply to be received and used for God’s good purposes to build up his church and to bring glory, thanks and praise to God. Gifts are received humbly and thankfully for they are from God, and God knows what he is doing.

Do you have a gift from God? If you are a Christian, yes you do. You have the gift of the Holy Spirit. Paul wrote in Romans 8:15-16, “For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” The Spirit himself bears witness with our spirit that we are children of God.” You also have the gift of eternal life in Jesus Christ our Lord. All Christians have these gifts. In addition, God gives gifts to his children for the common good of the church. That is, God gives each of us gifts to serve others in the name of Jesus.

Did you know that you also received at least one gift to serve God’s people? Verse 7 says, “To each is given the manifestation of the Spirit for the common good.” We have all been given spiritual gifts from God for the common good, to build up and participate in God’s house.

In the New Testament, there are 22 gifts mentioned to serve the church. There are probably many more. The 22 spiritual gifts mentioned in the New Testament are: Apostles; Prophets; Pastor-Teachers; Evangelists; Prophecy; Teaching; Wisdom; Knowledge; Faith; Miraculous Powers; Healing; Distinguishing between Spirits; Speaking in Tongues; Interpretation of Tongues; Helps; Service; Administration; Encouragement; Giving; Leadership; Mercy and Celibacy. God gives gifts to his people for the common good to serve others. Some are offices or roles like apostle or pastor. Others are abilities or characteristics like faith, encouragement, or mercy.

Paul mentions 9 of these gifts in verses 8-10: “For to one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, to another faith by the same Spirit, to another gifts of healing by the one Spirit, to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues.” Paul repeats that these gifts are: given through the Spirit, according to the same Spirit, by the same Spirit, and by the one Spirit. They all come from the same God.

Nine gifts are mentioned here. Wisdom is wise counsel to someone seeking direction in a difficult decision. Knowledge could be supernatural insight into a person’s life situation, or right application of Bible teaching. Faith is more than saving faith in Jesus, which all Christians have. The gift of faith is added conviction to help someone through a very challenging and difficult time. Healing is prayer for wholeness in body and spirit. Miracles are God’s power exercised in prayer. Prophecy is the forth-telling of God’s will based on his word. Discernment is recognizing what is of God and what is not in line with God’s word and Spirit. Tongues are foreign languages or a heavenly unknown language. Some people have this gift to boost their private prayer lives. Interpretation is the understanding of tongues. God gives these gifts to people to help others to be strengthened, encouraged and built up in their walk with God.

Third, to each one as he wills (11). Now look at verse 11. “All these are empowered by one and the same Spirit, who apportions to each one individually as he wills.” Spiritual gifts are from God given to people for the common good of his people. So we cannot boast about anything we have or do for others. It is God’s grace. At the same time, we must not envy what others have or do, but thank God for them. Why? Because God gives gifts to us all as he pleases. God is good. God knows what he is doing. God gives gifts not because anyone is better or more naturally gifted than anyone else. God gives gifts as he sees fit to build up others. God will not give gifts to people who have wrong motives to boast or look down on others. Rather, God will take those gifts away and give them to others.

How can you determine your gift from God? One way is to pray and ask God how you can serve others in the name of Jesus. Do you have a heart or passion to serve God’s people in some way? Do you see a need in the church which you really want to pray about and believe that you can help with? Talk with a mentor or pastor about it. God could be leading you to serve his people with God’s gift in God’s power. You could also ask mature believers who know you well what gift you might have to serve God’s people. There are also helpful descriptions of gifts to help you identify at least one gift with which you could serve others in the name of Jesus^[1]. There are also helpful short quizzes you can take to help identify your gifts to serve the church, such as giftstest.com^[2]. If you are not serving others in the church, find what you can do and just try to do it. It could be your way to serve others in Jesus’ name. Everyone has some way to contribute to serve and build up others in Christ.

So we thank God for the gift of his Son Jesus Christ to save us from our sins and give us eternal life in his family and kingdom. We thank God for the gift of his Holy Spirit who lives in us, assuring us that we are children of God and empowering us to live and grow as God’s children. We thank God for whatever gift he has given us to serve others. And we thank God for the gifts he has given other people as well to serve God’s people.

May we all serve God’s people humbly and thankfully for the good of his church with the gifts that God has given us, by the power of the Holy Spirit.

^[1] A helpful article with a list of spiritual gifts is here: What Are The Spiritual Gifts? A Comprehensive Bible Guide.

^[2] https://giftstest.com/test

(QUESTIONS)

Acts 15:1-35 (Go to the ESV Bible verses)

Key Verse: 15:23, with the following letter: “The brothers, both the apostles and the elders, to the brothers who are of the Gentiles in Antioch and Syria and Cilicia, greetings.“

1.  Describe Paul and Barnabas’ return to the Antioch church (14:26–28). What controversy arises, and why (15:1)? How is it handled (2)? What happens on their way (3) and in the Jerusalem church (4)? What can we learn from this?

2.  Who objects, and why (5)? With what issues does the Jerusalem church seem to be struggling (6)? What event does Peter mention, and how is this helpful (7–9)? How does he rebuke them (10)? What does he conclude, and why is this crucial (11)?

3.  How does the assembly respond (12a)? What do Barnabas and Paul add (12b), and how does it support what Peter said? What does James say (13–18)? How are the verses from Amos 9:11–12 helpful? What does he conclude (19–21)? Why should the Gentile believers abstain from these things (skim also Rom.14; 1 Cor.8)?

4.  Who is chosen to go to Antioch with Paul and Barnabas, and why (22)? Read verse 23. In this passage, count the number of times the words “Gentiles” and “brothers” are repeated. How can we see each other as “brothers” (Gal.3:26–28; Rom.15:7)? How can we treat each other as brothers practically (Rom.14:10,13,15,19)?

5.  In the letter, what do they say about those who went to Antioch earlier (24)? How are Barnabas and Paul described (25–26)? How does it conclude (28–29)? How does the church in Antioch receive this letter (30–31)? What do Judas and Silas do (32)? How is their leaving described (33)? What do Paul and Barnabas do (35)?

(MESSAGE)

Key Verse: 15:23, “…with the following letter: ‘The brothers, both the apostles and elders, to the brothers who are of the Gentiles in Antioch and Syria and Cilicia, greetings.’”

How do you see your fellow Christians? Some might agree with Linus in the Peanuts cartoon, who said, “I love mankind; it’s people I can’t stand!” Some go church shopping and are so selective about the Christians they’ll let into their lives. Avoiding Christians different from us is probably not God’s design. In Acts, God has been using his witnesses to share the good news of Jesus across geographical, cultural and ethnic barriers. Now, in chapter 15 two very different churches have to come to terms with this new reality. It may seem irrelevant to us. But it’s showing us that in Christ we all need to develop cross-cultural relationships. The key term here is “brothers.” In Acts, “brother” is repeated 57 times, far more than any other New Testament book. What does it mean to see people as our “brothers” and “sisters”? How can we see one another this way? And why should we? May God speak to us through his word.

When Paul and Barnabas came back from their missionary journey to the church in Antioch, they declared all that God had done with them, and how God had opened a door of faith to the Gentiles (14:27b). It was exciting. But to them, it was really nothing new. The Antioch church began with Jewish Christians telling Greeks the good news about the Lord Jesus (11:20). Soon, God made Barnabas and Paul the leaders of this church. And ever since, God has been using these two to bring many more Gentiles to faith in Jesus. It was not their idea; the Holy Spirit sent them out to “open” this “door.” In their travels, they would first go to a Jewish synagogue, and when they were rejected, they would turn to the Gentiles. They were holding on to God’s command that his Servant Jesus be a light for the Gentiles (13:46–47). God was working with them in the hearts of many Gentiles to believe in Jesus and have eternal life (13:48). God’s plan all along was to send Spirit-filled witnesses of Jesus to the end of the earth (1:8). It was a great vision. But it was hard for his people to see and live by this vision. It still is.

Look at verse 1. These Jews are concerned about the number of Gentiles being allowed into the Christian community. Maybe they’re afraid that if Gentiles keep coming, they themselves will lose their Jewish identity. Maybe they think that in welcoming Gentiles “as is,” they’ll displease God. In the Old Testament God said that if anyone wanted to join his people he had to be circumcised (Gen.17:10–14; Ex.12:48–49). So they think they have to impose this rule, this “custom of Moses” on all Gentile believers. Verse 1 calls the Gentiles who believe in Jesus “brothers.” But these men tell them if they don’t get circumcised, “you cannot be saved.” They’ve made the law of circumcision not a racial or cultural but a core theological issue. Acts proclaims the good news in Jesus as the grace of God to us (4:33; 6:8; 11:23; 13:43; 14:3,26). But sadly, people usually prefer rules and laws. We mistakenly think that being strict about rules is more spiritual than grace.

What happens? Look at verse 2a. Paul and Barnabas have “no small dissension and debate with them.” Why are they fighting this so hard? Why not just let Gentile believers get circumcised, to keep the peace? For one thing, adding circumcision to the Christian faith would sharply reduce the number of Gentile conversions. But the issue is much deeper. In his letter to the Galatians, Paul says getting circumcised means thinking we need Jesus plus something else for our salvation. But if we add even a tiny law, we lose the essence of the gospel itself (Gal.1:6–7). Making any law essential for salvation takes us back to a whole system of laws that God is calling us to be free from (Gal.5:3). Accepting any law for salvation means that in fact, we’re rejecting grace (Gal.5:4). We go back to relying on rules instead of fully trusting God’s grace to us in Jesus.

But circumcision is a normal life custom for the Jerusalem church. Now these few legalists are making the Antioch church feel like they are not fully equals, even insinuating they’re starting a heretical sect.^[1] The Antioch church realizes this is serious. What do they do? Look at verse 2b. They appoint Paul and Barnabas and some others to go to Jerusalem to get clarification. Paul and Barnabas, the teaching pastors, have emphasized everywhere that all Gentiles need do is turn to God in repentance and have faith in the Lord Jesus. But now, this Gentile church needs to know whether the gospel they believe is the same as in the Jewish church. It looks like they might very well split off from each other.

So for the whole Christian movement, it’s a crisis. Persecution from without has been a threat; now, it’s division from within. Yet Paul and Barnabas don’t get consumed by it. Read verse 3. They go around sharing all about God’s work on their first missionary journey. They focus on what God has been doing. Phoenicia along the coast and Samaria on the way to Judea were famous as mixed race territories. Historically, Jews of Judea despised them. But in these places, too, people have accepted the gospel and been changed. So, the news of many Gentiles turning to Christ brings “great joy to all the brothers” here. These despised people who now believe in Jesus are also called “brothers.” Gospel work among undeserving sinners is still a source of great joy to those in Christ.

Look at verse 4. The team from Antioch is “welcomed by the church” in Jerusalem. “Welcomed” means “accepted with friendliness as honored guests.” This delegation might be a little surprised that not everyobody in the Jerusalem church is like the men insisting on circumcision. Paul and Barnabas are given the opportunity to declare all that God has done with them. Then it happens. Look at verse 5. These people are from “the party of the Pharisees.”^[2] They’re declaring Gentile believers not only get circumcised but also be “ordered” to “keep the law of Moses” (cf. 1 Tim.1:7). By this time, so many joined the Jerusalem church that even Pharisees found a home there. The danger in welcoming everyone is that the gospel may not be planted very deeply in some. And Pharisees have a strong influence due to their history and social status as religious leaders.

Verses 6–21 describe the debate among the Jerusalem church leaders. It’s not a closed meeting; it’s the original apostles of Jesus and the elders (6), plus the entire assembly (12). First up is Peter. Read verses 7–9. As the first leader of the church, Peter makes a powerful statement. What he says is rooted not in his personal idea but in fact. God chose to have him share the word of the gospel with Gentiles and cause them to believe. Then God gave these Gentiles the Holy Spirit, making them essentially the same as Jewish believers. God doesn’t make an issue of outward matters like culture or race; God knows the heart. And God cleansed the Gentiles’ hearts by their faith in Jesus. Physical circumcision can never do that. A clean heart is the best, and it’s real circumcision (Rom.2:29).

Peter rebukes them. Read verse 10. Putting God to the test means making him angry. They think their legalism is pleasing God, but really it’s infuriating him. “Placing a yoke on the neck” means enslaving and burdening. The “yoke” is not just circumcision but “the law of Moses.” This doesn’t mean the heart-moving moral and ethical laws about loving God and fellow humans,^[3] but all the ritual laws––the nit-picky, dietary, cleansing and holiness laws^[4] which made life hard to live. To these, the Jewish rabbis added “traditions of the elders” (Mark 7:1–13). They were constantly criticizing and judging one another for not keeping them strictly or perfectly enough. It was so much, honestly, nobody could bear it. Peter concludes. Read verse 11. This is the simple gospel. We all are saved only through believing in the grace of the Lord Jesus. This salvation is the same for everybody, Jew and Gentile, any race, any time, any place. There’s absolutely no need to add anything else to it. So, Peter is saying that Jews and Gentiles actually become brothers through their common faith in the grace of Jesus. Anyone who receives the grace of Jesus by faith is our true brother and sister. Paul writes in Galatians 3:26–28, “…for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.” For those who are used to hierarchy, and categorizing and classifying people, this is a most uncomfortable statement. But this is the truth of the gospel that God calls us all to live by. How does the church respond? Read verse 12. The silence means people can’t argue with what Peter just said; they agree. They also allow Paul and Barnabas to describe the signs and wonders God had done through them among the Gentiles when they simply preached this gospel. These signs and wonders were done by the mighty work of the Holy Spirit. In light of this, extra laws are totally irrelevant.

Next, James speaks up. This James is the half-brother of Jesus (Gal.1:19).^[5] After Peter fled due to persecution, God allowed James to lead the church.^[6] As leader, James makes the decisive statement. Read verses 13–14. “Simeon” is “Simon Peter”; through him, God chose to take from the Gentiles “a people for his name.” This means they now belong to God. Anyone who receives the grace of Jesus by faith belongs to God. To support this truth, James quotes Scripture. Read verses 15–18. These words are from the prophet Amos. Of all the places in the Old Testament that mention God’s plan to save the Gentiles, James picks the prophet Amos. It’s so interesting: in its themes, Amos is much like the Book of James in the New Testament. Amos’ main theme is the universal justice of God. God holds people of every nation accountable to his justice. Amos rebuked his people’s pride, easygoing life, social inequality, moral decay, and religious complacency, and he challenged them to have genuine piety. He also predicted that soon Northern Israel would be destroyed, but that God would still carry out his own plan for the world. God would destroy the thresholds of the temple and go after all his unrepentant people looking for hiding places. But God would raise the booth of David that had fallen and restore its ruins. It’s so that “the remnant of mankind may seek the Lord, and all the Gentiles who are called by my name” (16–17; Amos 9:11–12). God preserved the lineage of David to send Jesus for all mankind to seek him, and to redeem all the Gentiles called by his name. James, with prophetic insight, could see what God was doing.

How does he conclude? Read verse 19. Here “trouble” means “to cause extra difficulty, hardship, and continual annoyance.” This is what legalism always does. James blesses Gentile believers and greatly values their turning to God through faith in the grace of Jesus. Then he adds some necessities to maintain fellowship. Look at verse 20. This describes how unconverted Gentiles lived at the time. Mainly they were known for idolatry, sexual immorality, and disrespect for life, seen in their consuming blood. Such amoral behavior is rampant in our culture today. The message here is that, if we want to live as Christians, not only do we need to receive Jesus’ grace by faith; we need to leave the corruption of the world. If we’re still indulging in idolatry and immorality, we’re not living a Christian life. Idols are not really statues, but anything and anyone that captures our hearts. In this context, these requirements are not only about personal spiritual health and growth, but so that new Gentile believers can be close with Jewish believers who are serious about keeping their lives free of such things.

What comes next? Look at verse 22a. The Jerusalem church decides to choose men from among them and send them back with Paul and Barnabas to the Antioch church, out of the sincerest respect. Read verses 22b–23. “They sent Judas called Barsabbas, and Silas, leading men among the brothers, with the following letter: ‘The brothers, both the apostles and the elders, to the brothers who are of the Gentiles in Antioch and Syria and Cilicia, greetings.’” “Brothers” is repeated here three times. Jewish Christians in the Jerusalem church are not all burdensome legalists; they’re brothers in Christ. Gentile Christians in Antioch are not all unclean idolaters and sexually immoral; they’re brothers in Christ. As Paul wrote elsewhere, “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Cor.5:17). It’s especially amazing that Gentiles, who had no hope and were without God in the world, are brought near through the blood of Christ; now they’re fellow citizens with the saints and members of the household of God (Eph.2:12–13,19). As we see in the rest of the passage, this encouraging letter brought joy to the many new Gentile believers, and it resulted in peace, not division (31,33).

The word “brothers” (repeated in this chapter eleven times) is saying that we’re all dear family in Christ. We’re united in him in the closest possible way. We share the same faith and identity, and the same grace. Instead of focusing on our differences, we need to see our brotherhood. Can you see it? For some people, human family background is so important. But even if we’re literally orphans, or from a devastated human family, in Christ we’re all adopted by his grace into God’s family. We have absolutely no claim to this based on our human family or religious connections. Only by faith in Christ and his grace of forgiveness are we now allowed into God’s family to have such deeply loving relationships.

The Bible calls our Lord Jesus “the firstborn among many brothers” (Rom.8:29b). His amazing grace sanctifies us, so he’s not ashamed to call us brothers (Heb.2:11–12). In fact, in his grace we’re all “brothers beloved by the Lord” (2 Thess.2:13). In his famous Parable of the Lost Son, Jesus described the older son complaining that “this son of yours…has devoured your property with prostitutes.” But his father told him, “…this your brother was dead, and is alive; he was lost, and is found” (Luke 15:30,32). This sinner, returning only by grace, is “this your brother.” In this brotherhood we’re to show no partiality (James 2:1). We’re to live a holy life, not use others for our own lust (1 Thess.4:3–7). If we see a brother or sister poorly clothed and lacking in daily food, we’re called to give the things needed for the body.^[7] Paul saw those not wise according to worldly standards, not powerful, not of noble birth, as brothers (1 Cor.1:26). He taught us to see even a weak person as “the brother for whom Christ died” (1 Cor.8:11). The way Paul saw people was key to the fruitfulness of his ministry.

As members of God’s family, we’re called to love and mutually support each other––spiritually, emotionally, and practically. We’re called to the same mission, to live as ambassadors of Christ’s love in this world (2 Cor.5:20). In Christ we all share this glorious purpose. Paul wrote a letter to the Romans, a diverse community of both Jews and Gentiles. After explaining the gospel, he rebuked them, “Why do you pass judgment on your brother? Or you, why do you despise your brother?” (14:10a) He said, “So then let us pursue what makes for peace and for mutual upbuilding” (14:19). The truth of our brotherhood in Christ changes not only the way we view each other but even our goals.

It starts in our own families. If a husband and wife are constantly criticizing and judging each other, no matter how hard they work, they’re not going in a good direction. Before trying to do a lot, our way of thinking needs to change, based on the truth in Christ that we are brothers and sisters. We all have blind spots, hidden judgmentalism, and even racism in our hearts. We don’t trust or open our hearts to each other, for many reasons. But we need to accept the truth that in the grace of Jesus and by faith in him, we’re dear brothers and sisters. God wants us not to hide from or elevate above each other, but to unite with each other in our Lord Jesus. In the summer of 1982 after an ISBC, I received a gift Bible as an award. On the dedication page were these handwritten words: “From: Your friend and brother in Christ, Samuel Lee.” No title. No qualifications. He heard my long life testimony and knew all my sins. But he called such a sinful and weak person like me his friend and brother. That he considered himself my friend and brother was mind-blowing to me. When I was a boy there was a popular song, He Ain’t Heavy, He’s My Brother. At the time I was too young to get it. But after I became a Christian, I could. People can be crippled by sin or by legalism, even our fellow Christians. They need carrying.^[8] Do we see each other as brothers? Can we carry each other with hope, with gladness, with willingness?

Let’s read verse 23 again. May God move our hearts to see each other in Christ as the dearest brothers and sisters.

^[1] Earlier, Gentile believers in Antioch sent an offering to Jerusalem when they heard they were going through a famine (11:27–29). But now the issue of circumcision is threatening to sever this relationship and isolate them.

^[2] This word “party” can also mean “heresy.”

^[3] Cf. Rom.13:8,10; Gal.5:14.

^[4] Cf. Mark 7:10; Heb.7:27; 10:1–2,5–25.

^[5] For Peter’s leaving, see 12:17. James the brother of John (the disciples of Jesus) has already been martyred by Herod (12:1–2). At first, James the brother of Jesus didn’t believe in him (John 7:5). But after Jesus was crucified and raised from the dead, he appeared to his brother James (1 Cor.15:7a), who received the gospel and was changed.

^[6] In the Jewish way of thinking, though James was not one of the original twelve apostles, he could lead because he was Jesus’ half-brother.

^[7] James 2:15–16; cf. 1 John 3:17.

^[8] In Galatians 6:2, the word “bear” can also be translated as “carry.”

(QUESTIONS)

Acts 14:1-28 (Go to the ESV Bible verses)

Key Verse: 14:22, “strengthening the souls of the disciples, encouraging them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God.”

1.  Find out what you can about Iconium. How is the ministry of Paul and Barnabas described (1)? Who works against them, and why (2)? What action do they take, how does God bless it, and how do people respond (3–4)? Why do they flee, where do they go, and what do they continue to do (5–7)?

2.  Find out what you can about Lystra. Who do they encounter, and how and why does Paul help him (8–10)? How do the crowds respond, and why (11–13)? What do the apostles do and say (14–15)? What does it mean to “turn to” the living God? What else do they tell these people about God, and with what result (16–18)?

3.  Who arrives, what do they do to Paul, and what do they think (19)? Who gathers around him, what does he do, and why (20a)? How is he an example to them and to us?

4.  Find out what you can about Derbe. What do Paul and Barnabas do there (20b–21a)? Where do they go afterwards (21b)? Read verse 22. What key lessons can we find here about discipleship ministry? What does it mean to “continue in the faith”? What else do they do, and why (23)?

5.  How do they return to their home church (24–26)? Describe their missionary report (27); what does it mean that God “opened a door of faith to the Gentiles”? What do they do there, and why (28)?

(MESSAGE)

Key Verse: 14:22, “…strengthening the souls of the disciples, encouraging them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God.”

What do you think about being a “disciple”? Some say, “That’s for intense people, not me.” Many say believing and living a decent life is good enough. In this passage Paul and Barnabas travel to three cities, sharing the gospel, and return to their home church. As they preach the gospel, they make many disciples (21).^[1] Then they go back to visit and help them. Paul’s life models what discipleship looks like. And he shows us what’s involved in making disciples. We especially want to think about what it means to “continue in the faith.” What is this “faith”? How does it make us disciples, and disciple-makers? How does this apply to our lives today? May God speak to us through his word.

Paul just gave his first major sermon. His point was that through this man Jesus comes forgiveness of sins. This good news fills us with the grace of God, joy, and the Holy Spirit (13:43b,52). After hearing it, many beg to hear more, and they start following Paul and Barnabas. But the next week, these two are driven out of Antioch, shake the dust off their feet, and go to another city called Iconium (13:51). It’s about 90 miles away on a Roman road (map).^[2] In culture, Pisidian Antioch was mostly Roman, but Iconium is mainly Greek.^[3] Iconium “lies on a high, fertile plateau,” and in those times it’s “a large and wealthy city.”

Read verse 1. Though the Jews had just run them out of town, Paul and Barnabas again go to a Jewish synagogue. They’re not trying to find the easiest, safest way; they’re out to obey God’s will. In this synagogue Paul and Barnabas speak “in such a way that a great number of both Jews and Greeks” believe. In what way do they speak? Does Paul have eloquent, plausible wisdom and lofty speech? No, his message is “a demonstration of the Spirit’s power” (1 Cor.1:17; 2:1,4). His custom is to reason from the Scriptures, explaining and proving that the Christ had to suffer and rise from the dead (17:2–3). Paul’s speaking is not human ideas but Bible-based and Christ-centered. He’s sure that “…faith comes from hearing, and hearing through the word of Christ” (Rom.10:17).

At first, many believe. But look at verse 2. These brand new believers are quickly swayed. What do Paul and Barnabas do? Read verse 3. They remain for a long time. They don’t run; they do even more to fight it. They’re fighting not for their own honor, but to build up these new believers. God gives them the Holy Spirit to keep “speaking boldly for the Lord.” And when they do, the Lord Jesus himself bears witness “to the word of his grace.” People see Paul and Barnabas doing the very work of Jesus. How do they respond? Look at verse 4. The response to the gospel is usually divided (Luke 12:51–53). Why? Because the gospel calls us to repent, and not everyone wants to. Then things escalate. Look at verses 5–7. Jews and Gentiles, usually hostile to each other, get together to mistreat and stone Paul and Barnabas, so they have to flee to other places. But they’re not daunted; they continue preaching the gospel. Why? Because there’s still so many unreached people.

The next city they go to is Lystra. It’s about 25 miles south of Iconium (map). It’s a “rustic, market town in the relatively backward region of Lycaonia.” Lystra seems to have no synagogue. Here Paul encounters a man sitting who cannot use his feet. He was crippled from birth and had never walked (8). Look at verse 9. The man is listening to Paul speaking. And something begins happening in his heart. Because Paul is full of the Spirit, he can sense it, so he looks intently at the man and sees that he has faith to be made well. The man’s faith is a gift of God through the work of the word of God and the Holy Spirit. Paul, led by the Spirit, tells the man in a loud voice, “Stand upright on your feet” (10). In the compassion of Jesus, and by faith in him, Paul wants to restore his life. Miraculously, the man springs up and begins walking. It’s like Peter’s healing a lame man (3:1–10), further proof that Paul is an authentic apostle of Christ.

But people respond in the wrong way. Look at verses 11–12. There was an old myth that the Greek gods Zeus and Hermes had arrived in their area in disguise and visited many houses that refused to accept them. When one poor family finally did so, Zeus and Hermes then destroyed all the families that didn’t welcome them. Now, after Barnabas and Paul do this great miracle of healing the lame man, these people are afraid of treating them badly. Look at verse 13. The priest of Zeus comes from his temple right outside of town and brings oxen and garlands to have a big sacrifice. Paul and Barnabas could have made use of this situation for their own advantage. But what do they do? Read verse 14. Tearing their clothes indicates this is blasphemy. They want to stop this.

Paul’s speech is brief. Read verse 15. Though they’re superstitious and idolatrous, Paul identifies with these people as fellow human beings. Then, in great compassion, he turns their attention away from the gods they’re afraid of, which he calls “vain things,” to “a living God.” The living God is the Creator of heaven and earth, the sea and all that is in them. He’s invisible, above all, almighty, still ruling, and sovereign over all things. All other “gods” are made-up stories, and nothing but lifeless statues. Paul earnestly wants these people to know their living Creator God. And with the coming of Jesus, the good news of forgiveness of sins, and the outpouring of the Holy Spirit, they can. Look at verses 16–17. Though they’ve been living their own ways, in ignorance of God, Paul emphasizes God’s goodness to them. They’ve actually experienced it their entire lives. Our Creator God does all of us good by giving us rains, fruitful seasons, and satisfying our hearts with food and gladness. But these people’s ideas are so fixed, it’s hard to stop them from trying to sacrifice to them (18).

Then things get ugly. Look at verse 19. These Jews came all the way from Antioch and Iconium to put an end to Paul. Though he’s just getting started to speak about Jesus, they interrupt him, persuade the crowd, stone Paul as a blasphemer, and drag him out of the city, supposing he’s dead. What a shift these people make, from almost worshiping, to stoning! It again shows how people need discipleship in faith to become steady and stable in Christ.

What happens? Read verse 20a. “But when the disciples gathered about him, he rose up and entered the city…” Since they just arrived in Lystra, these disciples are probably new believers from Pisidian Antioch and Iconium who’ve begun following Paul. Though the crowd abandons him, these disciples gather about him. They care. Maybe they’re worried he’s going to die. Maybe they’re praying together. In any case, Paul becomes conscious and sees them gathered around him. And what does he do? It says he rises up. Not only that, he enters the city. He’s showing them an example. He goes right back to the place where they just about killed him. Why?

Paul is demonstrating what it means to be united with Christ by faith  (Rom.6:2–4). Through faith in his death and resurrection, and filled with the Spirit, Paul is infused with resurrection power to overcome his badly damaged body. He’s full of resurrection faith in Jesus that drives out fear. With resurrection faith in Jesus, he goes right back to fight against the power of darkness and unbelief. But Paul is no superhero. Like him, every believer is baptized into Christ’s death and resurrection and filled with the Spirit. We all are called to live like him. He writes elsewhere, “We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies…” (2 Cor.4:8–11).

Let’s think for just a moment a bit more about Paul. He’s just been stoned, nearly to death. What that does to his body doesn’t just miraculously disappear. From now on, he’ll have to live with health issues. Soon he will write these new believers that he bears in his body “the marks of Jesus” (Gal.6:17). People can visibly see what he’s been through. In the first days and weeks after the stoning he’ll need to stop the bleeding, alleviate the pain, and treat any fractures. He may have a concussion. It’ll take weeks or months for all the bruising, lacerations, swelling, and internal injuries to heal. He’s been through emotional and psychological trauma, and may now have permanent physical disabilities. Look at verse 20b. Even with all this, Paul immediately presses forward in ministry.

Not much is known or said here about the third city, Derbe. All we hear is that Barnabas and Paul preach the gospel to that city and make many disciples (21a). There’s no drama, no opposition. Maybe Paul’s physical appearance after the stoning has a profound impact on these people. So they can make many disciples here. Making disciples means to go beyond evangelizing to teach and train people to follow Jesus as Lord. Together, Barnabas and Paul made disciples back in Syrian Antioch; now they’re doing it here. What is a disciple? Basically, it means to change from living for self to living for Jesus as Lord of my heart and life. It means to follow his teachings and learn to depend on him. It also means to learn from one of his followers as my mentor. It means to join with his followers as my brothers and sisters, to side with them, not with unbelievers (4b), and to gather around those who’ve suffered for Jesus (20a).

What’s the real substance of disciple-making? Read verse 22. Above all, we need to strengthen people’s souls and encourage them to continue in the faith. Strengthen their souls? How can we possibly strengthen anyone’s soul? Here, “strengthen” means to lean on a firm foundation, and thus become strong. Hebrews 6:19–20a says, “We have this as a sure and steadfast anchor of the soul, a hope that enters through the inner place behind the curtain, where Jesus has gone as a forerunner on our behalf…” Through Jesus, our souls have a sure and steadfast anchor. Jesus saves our souls. Jesus gives our souls hope. Through Jesus, we have strong encouragement to hold fast to this hope with confidence, without wavering (Heb.3:6,14; 6:18b; 10:23,35). Through Jesus, we have access, anytime and anywhere, to come right into God’s holy presence to find mercy and receive grace to help in time of need (Heb.4:16; 10:19). To strengthen people’s souls we have to keep pointing them to Jesus.

They also encourage people to “continue in the faith.” “Encouraging” literally means coming alongside, to be right there with people in their struggle. We can’t do this if we never visit and get close, only remain at a safe distance. We need to get right in there with disciples, as they say, “in the trenches.” When someone is tempted to turn away, we need to encourage him or her to continue in the faith. “The faith” is gospel faith, faith in Jesus’ death and resurrection. It’s not just a doctrine; it’s faith to die with Jesus and to live with him every day. It’s faith to “continue” in the grace of God (13:43). Ultimately, it’s faith to “remain in Jesus,” to “abide” in Jesus (John 15:1–7). This is the secret of all spiritual life and fruitfulness. We need to keep coming to Jesus every day, spending personal time in his presence, leaning into him instead of depending on ourselves. When we continue in the faith, we gain every spiritual blessing in Christ (Eph.1), and we can disciple others.

But it also brings some hard results. Read verse 22b. “…and saying that through many tribulations we must enter the kingdom of God.” We enter God’s kingdom only by faith in the grace of Jesus, not by our works, right? So what does it mean that we must enter the kingdom “through many tribulations”? Here, “tribulation” means oppression, affliction or distress. In the context of spreading the gospel it especially means the hardships and persecutions that come. Paul wrote, “Indeed, all who desire to live a godly life in Christ Jesus will be persecuted” (2 Tim.3:12). But it’s not just persecution. Jesus said, “If anyone would come after me, let him deny himself and take up his cross daily and follow me” (Luke 9:23). Our cross is our calling and mission from God. As Jesus our Lord denied himself and carried his cross until he died, we need to follow his example. Simply put, no cross, no crown, no suffering, no glory. To enter the kingdom, like Jesus and like Paul we’ve got to go through many tribulations.

On this journey Paul is a great example. He went through a strenuous hike in the mountains to get to this area. He was reviled and driven out of Antioch. He was plotted against and had to flee Iconium. He was stoned in Lystra. But he doesn’t just quit and take care of himself. He doesn’t take the easy way and go back home to nearby Tarsus. He turns around the long way back and visits each place where there are new disciples, at great risk to himself. It’s not to show off how great he is; it’s out of his shepherd’s heart for these new believers. Even while recovering and in pain, he goes to encourage and comfort and inspire.

In our lives today, our tribulations aren’t as epic as Paul’s. They can be as mild as being refused if we invite people to church or Bible study. Just living in secular culture with its ungodly values is hard. We’re pressured to keep silent about our faith. The media represents Christians negatively. Sometimes it gets personal. People’s minds can get poisoned against us. Sometimes they misunderstand, despise, ridicule and even threaten us. We can feel ostracized or humiliated. We can experience trouble at church. It can make sharing the gospel seem futile. But all this is part of learning from Jesus. He said, “Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted me, they will also persecute you” (John 15:20a). We’re all surrounded by life’s cares and riches and pleasures that can choke out the word of God even if we study it (Luke 8:14). Though it’s counter-cultural, disciples need a clear decision of faith to suffer like Jesus and for Jesus with hope in God’s kingdom.

Read verse 23. It tells us that to live as disciples today, we all still need to be plugged in to a church with God-appointed elders (23a) and be really committed to the Lord (23b). At the beginning and end of this chapter, in verses 3 and 28, it says that Paul and Barnabas “remain” with disciples. Today still, to really grow as disciples, people need gospel servants to remain with them.

Verses 24–28 describe their return to their home church in Syrian Antioch (map). The highlight is their missionary report. Read verse 27. They could have said many things. They could have talked about all the hard travels and persecution. They could have exaggerated about what they had done. But they only mention what God had done with them. It was really the grace of God that used them and brought them through it all. And their main point is that God himself had opened a door of faith to the Gentiles. God still opens such doors when disciples of Jesus learn to “continue in the faith.” Let’s pray that through our faith, God may send us out and open the door of faith to unreached people all around the world today.

Let’s read our key verse, verse 22 again. May God help us to suffer for Jesus with resurrection faith, so that we can strengthen and encourage those around us to continue in the faith.

^[1] The word “disciples” is repeated here five times (13:52; 14:20,21,22,28). In Acts, “disciples” is the most frequent way of referring to believers, and it associates the word “disciples” with “Christians” (11:26b).

^[2] This city is still there in Turkey, now called “Konya,” one of the oldest, continually occupied cities in the world, with a population today of 1.5 million.

^[3] Anchor Yale Bible Dictionary, article on “Iconium.”

(QUESTIONS)

Acts 13:13-52 (Go to the ESV Bible verses)

Key Verse: 13:38, “Let it be known to you therefore, brothers, that through this man forgiveness of sins is proclaimed to you.”

1.  After their ministry in Cyprus, what happens (13a)? Find Perga on a map. Where are they headed (14a)? Find out what you can about this area and Pisidian Antioch. Review the facts about John (12:12,25; 13:5). Why might he have left Paul and Barnabas at this point (13:13b)?

2.  How is the setting described (14–15)? How does Paul begin (16)? What does he say about Israel’s history (17–21)? About David (22) and Jesus (23)? What did John proclaim, and why (24)? What else did John say about himself and about Jesus (25)?

3.  What does Paul conclude (26)? What did those who lived in Jerusalem do, and why (27)? What facts about Jesus does Paul mention (28–31)? What Scriptures does Paul quote that point to Jesus’ resurrection (32–35)? How does Paul contrast David and Jesus, and why (36–37)?

4.  Read verse 38. Why do we all need forgiveness of sins most, and why does it come only through Jesus (Rom.3:23–25)? What does it mean to “believe” and be “freed” (39)^[1]? How does Paul warn them (40–41)? How do they respond, and how do Paul and Barnabas help them (42–43)?

5.  What happens the next Sabbath (44–45)? What do Paul and Barnabas say (46–47), and what can we learn from this? How do the Gentiles respond (48–49)? What happens to Paul and Barnabas (50)? What do they do, and why (51)? How does the author comment, and why (52)?

^[1] Cf. Gal.2:16; 3:24; Rom.3:28; 5:1.

(MESSAGE)

Key Verse: 13:38, “Let it be known to you therefore, brothers, that through this man forgiveness of sins is proclaimed to you…”

What do you think you need most? Some may say, “I need a friend!” or “I need a better career!” or “I need a break!” Rarely will anyone say, “I need forgiveness of sins!” But that’s what today’s passage is about. Recently Paul rebuked a magician and made him blind, and through it, an intelligent Roman official came to faith in Jesus. Now, in a mostly Gentile city, Paul gives his longest recorded sermon. It’s a showcase of the gospel he’ll be preaching. In content, it’s very similar to Peter’s first sermon. So Paul isn’t really saying anything new––it’s just for a new context. He says several things here but has one main point: through this man Jesus comes forgiveness of sins. In fact, this is the main message of the Bible. In this study we want to learn how we can experience and grow in God’s forgiveness in Jesus. And in people’s response we find why Paul’s ministry turns mainly to the Gentiles. May God speak to us through his word.

Look at verses 13–14a. First, notice that “John,” also called “Mark” (12:12), is mentioned. Barnabas and Saul brought him from Jerusalem (12:25) and he’s with them as their helper (13:5). But now John leaves, with no explanation. Why? It may be due to the area’s geography (map). Perga is on a coastal plain. But traveling from there straight to Pisidian Antioch is hard. The journey involves “a steep climb over very rugged mountains to the inner plateau of some 3,000 feet or more and a distance of at least 80 miles. The time required would have been about 6 days…It was not merely the rugged terrain…that was treacherous, but its native people also had a fierce reputation…[Ancients described the area] as the home of marauding bandits.”^[1] Knowing this, John may’ve been overwhelmed.^[2]

But why is Paul so determined to get to Pisidian Antioch? 70 years earlier, the Roman Emperor Augustus annexed this entire central area of Asia Minor. It was now known as “Galatia” (map), because the Gauls had emigrated there a few hundred years before. Augustus created a brand new Roman colony in the old Greek one called Antioch. He settled it with veterans of the Roman legions and began building the famous Royal Road called the Via Sebaste (map). His intention was to send troops to subjugate Galatia and improve the flow of trade. Pisidian Antioch is at a crossroads; it has a comfortable climate with nearby lakes, and beautiful views of the Sultan Mountains (picture). So, imperial family members began living in this newly rebuilt city (image). By now it’s “an important and successful community” with “a large population of Roman citizens.” The city center is “adorned with a magnificent series of buildings…a large colonnaded square, a colonnaded street named after the emperor Tiberius, [and] a triple arched gateway…” Sergius Paulus, the Roman proconsul at Paphos, and his family are from Pisidian Antioch.^[3] Through that man’s recent change, Paul must be even more inspired to engage in gospel ministry with Roman people.

Look at verse 14. Despite John’s leaving, Paul presses on. When they finally arrive at Antioch they go to the synagogue. It may seem odd that there’s a synagogue way out here. But every major city in the Roman Empire at this time had Jewish communities and synagogues (map). In fact, due to historic conflicts and economic hardships, at least four million Jews had already migrated to these cities, now by way of Roman roads. And the Romans had already given the Jews protected legal status because they were good at business and at paying taxes. Their synagogues (pictures) were places of worship, learning, community, and temporary lodging. Non-Jews were welcome to attend synagogue and learn from the Scriptures. Some Roman citizens were attracted because they liked the moral and ethical teachings of the Ten Commandments and the justice of the Creator God. Though few would get circumcised and become fully Jewish, a good number of Gentiles became God-fearers. We’ve already seen Cornelius, a centurion in the Roman army, a devout man who feared God with all his household and prayed regularly (10:1–2,22). Through the Jews’ influence, many people throughout the empire became God-fearing and devout worshipers.^[4]

Look at verse 15. The synagogue rulers notice their new guests and hope they have something encouraging to say. Paul takes this opportunity to share the gospel. He’s aware of the mixed audience of Jews and Gentiles (16,26), but in his speech he begins reviewing what God has done in history. Luke is out to show that the gospel of Jesus is not a break from Judaism, but a fulfillment of it. So Paul first tells the stories of Israel, David, John the Baptist––then, Jesus.

* The story of Israel (17–21). We see in these verses how God called, blessed, formed and established Israel to be a nation, despite themselves. It proves that God rules history and that he keeps his promises. It took hundreds of years, and his people failed him over and over again, but God made it happen. God worked in Israel’s history to bring his salvation to the whole world.

* The story of David (22–23). These verses show us how God raised David as a prototype of the coming Savior. David was the youngest son of Jesse and grew up as a shepherd boy. But God made David a man “after God’s heart.” It means David came to know and love God as a genuine shepherd of his people. God enabled David to serve “all his will.” Through David’s offspring God preserved a spiritual lineage and finally sent the Savior, Jesus, as he promised (23).

* The story of John the Baptist (24–25). Just before Jesus’ ministry, God sent John to help his people repent. It was to get his people ready to receive Jesus. John’s coming tells us that without repentance, no one can receive Jesus. We can study the Bible intellectually until we’re blue in the face, but without repentance, no one will ever truly receive Jesus. What’s more, John modeled what repentance looks like. Like John, repentant people are aware of how unworthy they are, and they keep laser-focused on Jesus. So, if we’re still thinking we’re better than others, we haven’t deeply repented.

* The story of the Jerusalem leaders (27–29). These leaders had the blessing of hearing the Scriptures every Sabbath. But they rejected and crucified Jesus. They scoffed at him and would not believe. In this, they unknowingly fulfilled the prophecies about him. It warns us what a mistake privileged people can make.

* The story of Jesus (30–39). Of all the things he could have said, Paul stresses just one: God raised Jesus (30–31). This Risen Jesus appeared for many days. Many witnesses saw him. God also promised and prophesied his resurrection in Scripture (32–33). God fulfilling all his promises and prophecies in the resurrection of Jesus is such “good news.” God raising Jesus is the best “word of encouragement” (15b). The word “corruption” is repeated here four times (34–37). Unlike David, Jesus did not see corruption. The Risen Jesus is far greater even than the greatest king David. His resurrection proves Jesus is God’s Son (Rom.1:4). This man, the Risen Jesus, is our Savior (23). This man, the Risen Jesus, brings the message of salvation to people of any race (26,47). This man, the Risen Jesus, is the giver of eternal life to all who believe in him (46,48).

Finally Paul gets to the heart of the good news. Read verses 38–39. These people in the synagogue were seeking salvation through the law of Moses. But it could never work. The law can only point out our sins; it can never forgive them. The law might control outward behavior to some extent but it can’t change our hearts. Jeremiah 17:9 tells us, “The heart is deceitful above all things, and desperately sick; who can understand it?” While keeping the law outwardly we can cherish sin in our hearts (Psalm 66:18). Secret sins and guilt trouble our souls. We may agree with the law of Moses but have no power to carry it out. (Rom.7:7–25). Only knowing the law leaves us in the prison of our own hypocrisy. As a former Pharisee, Paul experienced this. He was disciplined; he knew all the law of Moses; but he was so self-righteous; he didn’t know forgiveness of sins.

“Forgiveness” literally means “release from bondage or imprisonment,” to let our sins go as if they’d never happened. So in verse 39 Paul repeats the word “freed.” Why does such freedom, such release, such forgiveness come only through this man Jesus? Hebrews 9:22b says, “…and without the shedding of blood there is no forgiveness of sins.” God is holy and just. He never condones sin or pretends it didn’t happen. His righteous character demands just payment for sin. In the law he taught his people to sacrifice animals for their sins. Of course it was impossible for the blood of bulls and goats to take away sins. But these sacrifices reminded them of their sins and made them more conscious of sin. And this was only a shadow of the good things to come (Heb.10:1–4).

Through Israel’s history God was preparing to send into this sin-sick world the Holy One, his only Son in the form of a man. Forgiveness of sins did not come through Israel’s leaders like Samuel the prophet, or David the King, or John the Baptist, but only through this man Jesus. Only this man Jesus shed his holy blood for our sins. 1 John 2:2 proclaims that this man Jesus “…is the propitiation for our sins, and not for ours only but also for the sins of the whole world.” “Propitiation” means to turn away wrath. Only the holy, shed blood of Jesus turns God’s righteous wrath away from us. Only his blood releases us from the spiritual prison of our sin and guilt. Romans 3:22–25a puts it this way: “…the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith.” Jews faithfully trying to keep the Law of Moses need this good news. Rich and ungodly Romans need this good news. People of every race and background today need it. The precious blood of Christ, the Lamb without blemish or spot (1 Pet.1:19), justifies us and frees us from God’s wrath. His blood brings us God’s forgiveness. As we receive his blood by faith, it cleanses us from all sin (1 John 1:7). No matter who we are, God wants us to be reconciled to him. He wants to restore our relationship with him. For this, he punished his own Son in our place. For our sake he made him to be sin who had no sin (2 Cor.5:21).

Paul’s message tells us what our real problem is. It’s not what other people did to us, no matter how much they hurt us, or our human condition—our lack of human blessings. Our problem is being cut off from our Creator, the One who made us. In light of who he is, our problem is living for ourselves. Sin is not only separation from God, but also perversion, turning inward to self. A person full of self is living against God. God made us all in his own image (Gen.1:26–27) to be like himself––unselfish and full of love. But since the Fall, we’re all born with an ugly sinful nature we can’t even see, much less get rid of. On our own, we can’t change, we can’t get right with God. Only through this man Jesus and his shed blood can our broken relationship with God be restored. Only through this man Jesus can we turn our hearts away from our ugly selves to the living God who loves us despite our sins. When we repent and believe in him, his forgiving grace saves, heals, and restores God’s loving image in us. We can’t save ourselves with our efforts, abilities, or discipline. All our achievements, other people, family, or possessions can’t save us, either. Only Jesus our Savior can save us from our sins. Though it’s painful, we need to see how sinful we are, how helpless we are, how much we need saving, how much we need his forgiveness.

As a teenager I was good at school but lived a rebellious life with my friends. I used people for my own ego and gratification and became enslaved by secret sins. I ignored my inner self and put on a good show. But in college God led me to UBF Bible study, and his word began to work in my heart. Within a few months I made many decisions: I cut off my girlfriend and unbelieving friends. I publicly confessed all my shameful sins. I wrote out my devotions every day and my Bible reflections every week. I started praying, often on my knees. I memorized lots of Bible verses. I sang hymns. I invited fellow students, taught them one-to-one, brought them to worship services and Friday meetings, and gave conference messages. But even all this couldn’t heal me of my sin. Hiding in a holy community couldn’t help me, either. My soul was still sick with sin and guilt. Finally, through the work of the Holy Spirit, God convicted me that in my rebellion and sins I participated in crucifying Jesus. And through the Holy Spirit I accepted God’s promise in Jesus to save me (Matt.1:21b), that he shed his blood for all my sins. The Holy Spirit gave me faith in Jesus, and God’s grace filled my heart. For the first time I experienced freedom from sin and guilt. Through the Holy Spirit I became sure that all my sins are forgiven through this man Jesus. It wasn’t the intense discipleship program, but a person, my Risen Savior Jesus, who set me free. In him I became joyful and free to love. The spiritual disciplines are just a means of grace the Holy Spirit uses to lead us to Jesus. Only in his forgiveness can I serve his ministry and point others to him. His forgiveness is still my strength and joy. It’s what we all need most.

How do people respond to Paul’s message? The first Sabbath, some genuinely receive the grace of God (42–43). The next Sabbath, almost the whole city gathers. When the Jews become jealous of Paul and start contradicting and reviling him, he tells them he’ll be turning to the Gentiles, in obedience to God’s command (44–47). Through this rejection, Paul experiences becoming more like Jesus. As Jesus became a light to the Gentiles through rejection, so Paul is becoming a light to the Gentiles. When the Gentiles hear it, they begin rejoicing and glorifying the word of God, many appointed to eternal life believe, and God’s word starts spreading to the whole region (48–49). Then, through manipulation of leaders, Paul and Barnabas are driven out of the district (50). But they shake the dust off their feet and leave (51). And the disciples are filled with joy and with the Holy Spirit (52), because they’ve truly tasted the forgiveness of sins.

Read verse 38 again. May God help each of us experience the forgiveness of sins through this man Jesus, and share this good news with many others.

^[1] Anchor Yale Bible Dictionary, article on “Pisidia.”

^[2] As Barnabas’s cousin (Col.4:10), John Mark also may have struggled to follow Paul’s leadership. Some believe Perga’s humid coastal climate is where Paul contracted his “bodily ailment” (Gal.4:13), a time he would really need help, making John Mark’s departure even harder on the team.

^[3] Anchor Yale Bible Dictionary, article on “Antioch.”

^[4] Cf. 10:35; 13:16,26,43,50; 16:14; 17:4,7; 18:7.