\u201cThen Paul took the men, and the next day purifying himself with them went into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them\u201d (Acts 21:26).<\/em><\/p>\nIn order to put this matter into proper focus, some background relative to the passage needs to be considered\u2026<\/p>\n
At the conclusion of his Third Missionary Journey, Paul and his companions finally came to Jerusalem. This was the fifth (and final) time Paul had visited the city since he left on his journey of persecution for Damascus (9:1ff). Luke affirms that when the company arrived at the sacred city, \u201cthe brethren received us gladly\u201d (Acts 21:17). The language suggests a reception without reservation.<\/p>\n
Earlier, when Paul penned his letter to the saints in Rome, he asked for their prayers to the end that upon his arrival in Jerusalem, the \u201cministration,\u201d i.e., gifts of benevolence, \u201cmight be acceptable to the saints\u201d (Rom. 15:30-31; cf. Acts 24:17). He was not disappointed. Their prayers were answered. It was a time of wonderful rejoicing.<\/p>\n
On the following day there was a special meeting. The missionary group was there and so were the Jerusalem elders, together with James, Jesus\u2019 half-brother (cf. chapter 15). Paul greeted the brethren and then, item-by-item, rehearsed (imperfect tense \u2014 the narration took a while!) the events of his labors among the Gentiles, giving all glory to God (vv. 18-19).<\/p>\n
The Jerusalem saints were delighted at the success of Paul\u2019s ministry, and they kept on praising God (imperfect tense) for the salvation of lost souls. Paul had successfully removed himself as the center of attention. Eventually, though, they got around to telling the great apostle about a problem they felt was serious. In the section that follows (20ff), the Bible student encounters what this writer considers to be one of the most challenging episodes in the entire book.<\/p>\n
Gently, the Jerusalem brethren explained to Paul that thousands of Jews had \u201cbelieved,\u201d i.e., they had been converted to Christ. This reference to a vast harvest from among the Jews reveals how abbreviated the record in Acts has been. The term \u201cbelieved\u201d is employed to summarize their obedience to the gospel.<\/p>\n
\u201cThough these multitudes had become Christians, they had not arrived at the full realization that the introduction of Christianity made the law of Moses inoperative as a redemptive system. Accordingly, these new Christians still circumcised their children (as a covenant sign), and they observed many of the \u201ccustoms\u201d of the Mosaic regime.<\/p>\n
Here was the problem: a report had been circulated widely that Paul went about constantly teaching that Jews, especially those who lived in Gentile lands, should \u201cforsake,\u201d (apostasia \u2013 cf. \u201capostasy\u201d) Moses. \u201cMoses\u201d stands for the Old Testament economy. They apparently had concluded that Paul opposed\u00a0any sort of connection<\/strong>\u00a0with the Hebrew system, which was not true. The apostle himself had circumcised Timothy in order to prevent offense to the Jews (16:3). Paul had not opposed observing certain elements of the law \u2014 provided the\u00a0intent<\/strong>\u00a0was not to seek justification on that basis.<\/p>\nThe apostle was not insensitive to the feelings of his Israelite kinsmen. But that had become his reputation. Though James and the brethren did not agree with the assessment that Paul radically opposed the law, they felt the matter needed remedy in some fashion. It must be added that these Jerusalem leaders probably did not have a completely accurate view themselves as to what Paul was practicing and teaching. What could be done to defuse this volatile situation? The Jewish antagonists were bound to hear that Paul was in Jerusalem, and there would be trouble. The following solution, therefore, was proposed.<\/p>\n
There were four Hebrew men who had placed themselves under a vow (likely a Nazarite vow). It was near the time for that ritual to be consummated by a purification ceremony in the temple. It was suggested, therefore, that Paul identify with them, paying their temple fees, and, \u201cpurifying\u201d himself along with them. Such a procedure was allowed under the law. This would be done so that the Jews in general might see that Paul was \u201cwalking orderly, observing the law.\u201d Gentiles, of course, were under no such constraints, as indeed the conference in Jerusalem had established (chapter 15).<\/p>\n
Paul agreed to the suggestion. The following day the apostle, along with the four men, went to the temple where the sacrifices would be offered. The process was initiated, which would be culminated a few days later. Not only were the four \u201cpurified,\u201d but so was Paul\u2014though likely not for the same reason. There is no evidence that the apostle was under a vow. However, since he recently had been in Gentile territory, he would be viewed as ceremonially \u201cunclean,\u201d hence would need to purify himself in order to partake with the others (Simon Kistemaker, Exposition of the Acts of the Apostles<\/em>, Grand Rapids: Baker, 1990, p. 760). The minute details of the whole process are not recorded.<\/p>\nHere is the problem: Why would Paul, knowing that the Mosaic regime was obsolete, submit to a \u201cpurification\u201d ritual, that would appear to convey the impression that Christ\u2019s blood was insufficient as a medium of cleansing? Sincere Bible students have struggled with this difficulty. Several views have been offered relative to this matter.<\/p>\n
1. Some suggest the event never happened; it is alleged that Luke fabricated the incident in order to show that Paul was a law-abiding Jew.
\n2. Others argue that the apostle was sincere in yielding to this procedure; he simply did not fully understand\u2014at this point\u2014that the law had been abrogated.
\n3. Many allege that Paul, in a moment of weakness, knowingly sinned, yielding to the pressure.
\n4. Some contend that the apostle\u2019s actions were a matter of expediency\u2014in a unique time-period when certain elements of the Mosaic system (particularly civil\/ceremonial) gradually were passing away.<\/p>\n
Perhaps no suggestion is entirely free from difficulty, in view of the brevity of the record. We would offer, however, the following observations.<\/p>\n
First, the notion that Luke invented this narrative to buttress his personal agenda is unworthy of any consideration. It is wholly barren of evidence.<\/p>\n
Second, J.W. McGarvey contended that the apostle\u2019s understanding was limited at this point\u00a0New Commentary on Acts of Apostles<\/em>, 1892 \u2013 Reprint, Delight, AR: Gospel Light, II, p. 208). He thought that if Paul had entertained a clearer perception of the abolition of the law, he would not have done what he did here \u2014 especially later on, after writing the books of Ephesians and Hebrews (he assumes Paul wrote the latter).<\/p>\nThis position has an obvious weakness. The apostle had written clearly on the matter of the law\u2019s abrogation in other letters that were composed before<\/strong>\u00a0this incident. And these discussions were not mere passing allusions, as were Peter\u2019s brief references to the Gentiles in Acts 2 (which he did not comprehend at the time, cf. 17,21,39). Rather, Paul\u2019s teaching on the abolition of the law had been clear and definitive (cf. 2 Cor. 3; Rom. 7; Gal. 5). It does not appear, therefore, that this episode can be explained upon the basis of the apostle\u2019s limited knowledge.<\/p>\nThird, some respected men have argued that Paul \u201cslipped\u201d on this occasion, lapsing into weakness; his practice, therefore, was \u201cinconsistent\u201d with his preaching… After all, they contend, if Peter could sin (Gal. 2), so could Paul. We respectfully offer the following general observations on this position.<\/p>\n
1. If Paul is indicted of sin, so are James and the Jerusalem elders, for they asked him to do what he did.
\n2. Even if the apostle did err (and we are not ready to affirm that he did), the mere recording of the transgression would not make the Bible culpable. It is not a sin to record the commission of a sin.
\n3. While it is the case that even an apostle could sin, as indicated above (cf. Gal. 2:11ff), one ought to be very careful in charging Paul with an overt sin in the absence of explicit testimony. In other words, is one logically\u00a0forced<\/strong>\u00a0to this position as a last resort, or is there another possibility?
\n4. If Paul erred in this episode, why did he later, in an\u00a0inspired defense<\/strong>\u00a0of his ministry before a government ruler (cf. Mt. 10:17-19), appeal to this\u00a0very incident<\/strong>\u00a0(cf. 24:18)? Was the apostle\u00a0led by the Spirit to defend sin?<\/strong>\u00a0It would seem to me that, in arguing this position, the \u201ccure\u201d is worse than the \u201cailment.\u201d<\/p>\nFourth, is it possible that Paul went through this ritual as a matter of\u00a0expediency<\/strong>\u00a0in an attempt to relieve a tense situation? Could the apostle have \u201cpurified\u201d himself, strictly in conformity to nationalistic Judaism\u2014with no\u00a0intent<\/strong>\u00a0whatever of substituting an animal for the precious sacrifice of the Lamb of God? Fervent voices cry: \u201cAbsolutely not.\u201d But\u00a0why<\/em><\/strong>\u00a0not? If the apostle could circumcise Timothy as an expediency, with no design of associating the ritual with salvation (as was sometimes done \u2013 Acts 15:1), why could he not have done the same with reference to a sacrifice? To utilize circumcision as a matter of salvation<\/strong>\u00a0was apostasy (Gal. 5:2ff). To practice the rite in order to remove prejudice\u2014in that era when the law was so freshly abolished\u2014[My comment: It was not yet abolished, it was being abolished, Act 15:22-29] was an exercise of wisdom (cf. 1 Cor. 9:19-23). To offer a sacrifice\u00a0redemptively<\/strong>\u00a0would have been wrong; but there is no proof that such was Paul\u2019s intention. [My comment: Anymore than circumcising Timothy was done for the sake of his salvation]<\/p>\nIt should be noted in passing that\u00a0ceremonial<\/strong> \u201cpurification\u201d did not necessarily involve atonement for\u00a0personal<\/strong>\u00a0sin. A Jewish woman had to be \u201cpurified\u201d following the birth of a child (cf. Lev. 12:1ff; Lk. 2:22), even though the act of bearing a child is not sinful. Paul\u2019s act of \u201cpurification,\u201d therefore, need not suggest that he was seeking personal forgiveness by means of an animal sacrifice. Clearly that was not Paul\u2019s purpose in this temple ritual.<\/p>\nIn the final analysis, I must say this. In the absence of more conclusive information, it is unwise to accuse Paul of compromise or sin. As Frank Goodwin observed, \u201cPaul\u2019s conduct in this transaction was perfectly consistent with his previous teaching and practices\u201d (A Harmony of the Life of St. Paul<\/em>, Grand Rapids: Baker, 1951, p. 121). There may have been a\u00a0greater good<\/strong>\u00a0(the unity of Jew\/Gentile relations) to be accomplished in this case [My comment: Fidelity to the decrees of the holy spirit through the apostles and elders of Act 15:22-29], than whatever negative \u201cimpressions\u201d might have resulted from Paul\u2019s offering of a sacrifice. If one is to err in judging this episode, it is best to err on the side of respect and love for God\u2019s noble apostle. (End Quote)<\/p>\n<\/blockquote>\nThe Lord has simply blinded the minds of all the scholars of Babylon to the fact that the holy spirit speaks only \u201cfrom between the cherubims\u201d, meaning only through the church which is led by His apostles and elders:<\/p>\n
Act 15:22\u00a0 Then pleased it\u00a0the apostles and elders, with the whole church<\/strong>, to send chosen men of their own company to Antioch with Paul and Barnabas;\u00a0namely,<\/em>\u00a0Judas surnamed Barsabas, and Silas, chief men among the brethren:<\/p>\nAct 15:28\u00a0 For it seemed good\u00a0to\u00a0the Holy Ghost<\/u>, and to us<\/strong>\u00a0[\u201cThe apostles and elders\u201d], to lay upon you no greater burden than these necessary things;<\/p><\/blockquote>\nThe Lord Himself has blinded the eyes of the scholars who cannot see that these verses explain why the church was still living with and observing all the rituals of Moses while also believing Christ had died for their sins.<\/p>\n
In our last study, Paul had sent Silas and Timothy to Macedonia while he was still in Athens. Paul had then left Athens and gone to Corinth where the Lord introduced him to Aquilla and Priscilla, who, like Paul, were tent makers. Paul worked with Aquilla and Priscilla \u201cand he reasoned in the synagogue every sabbath and persuaded the Jews and the Greeks\u201d (Act 18:4). After Paul called Silas and Timothy to Corinth from Macedonia to help him with the work he was doing among the believing Jews of Corinth, many of the unbelieving Jews \u201copposed themselves and blasphemed\u201d leading Paul to declare for the second time that \u201cfrom henceforth I will go to the Gentiles\u201d (Act 18:6). Paul left off preaching in the synagogue and moved right next door into the home of a man named Justus \u201cwhose house joined hard to the synagogue\u201d (vs 7). Paul\u2019s efforts were blessed so much that \u201cCrispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed and were baptized\u201d (vs 8). At this point the Lord appeared to Paul in the night by a vision and told him that he was not to fear, but he was to \u201cspeak and hold not thy peace because I am with you, and no man shall set on you to hurt you, because I have much people in this city.\u201d The Lord continued to bless Paul\u2019s efforts to such an extent that Paul spent a year and six months in Corinth.<\/p>\n
Then, during the time \u201cwhen Gallio was deputy of Achaia\u201d, a Roman province which was in the north western part of what is modern-day Greece, the unbelieving \u201cJews made insurrection with one accord against Paul and brought him to the judgment seat\u201d of Gallio accusing Paul of persuading men to worship God contrary to the law [of Moses].<\/p>\n
Here are the last two verses of last week\u2019s study:<\/p>\n
Act 18:12\u00a0 And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat,
\nAct 18:13\u00a0 Saying, This\u00a0fellow<\/em>\u00a0persuadeth men to worship God contrary to the law.<\/p><\/blockquote>\nJust as Paul was about to begin to speak in his own defense, Gallio realized that Paul had not broken any Roman law, and that the complaint against him had only to do with the law of Moses. Finally realizing such was the case this was his reaction:<\/p>\n
Act 18:14\u00a0 And when Paul was now about to open\u00a0his<\/em>\u00a0mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O\u00a0ye<\/em>\u00a0Jews, reason would that I should bear with you:<\/strong>
\nAct 18:15\u00a0 But if it be a question of words and names, and\u00a0of<\/em>\u00a0your law, look ye\u00a0to it;<\/em>\u00a0for I will be no judge of such\u00a0matters.<\/em><\/strong>
\nAct 18:16\u00a0 And he drave them from the judgment seat.<\/strong><\/p>\nThis is the same situation in which Pilate found himself, and had it not been Christ\u2019s time to die \u2018Pilate would have let Him go\u2019, as Gallio let Paul go:<\/p>\n
Act 3:13\u00a0 The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of\u00a0Pilate, when he was determined to let\u00a0him<\/em>\u00a0go.<\/strong><\/p><\/blockquote>\nGallio is the Roman \u201cdeputy of Achaia.\u201d This man knew nothing of Biblical principles. Nevertheless, he was using secular wisdom which was based upon this Biblical principle:<\/p>\n
2Ti 2:3\u00a0 Thou therefore endure hardness, as a good soldier of Jesus Christ.
\n2Ti 2:4\u00a0 No man that warreth entangleth himself with the affairs of\u00a0this<\/em>\u00a0life; that he may please him who hath chosen him to be a soldier.<\/p><\/blockquote>\nGallio was given exceptional wisdom to avoid being drawn into having to make judgments about things that had nothing to do with \u201chim who had chosen him to be a soldier\u201d [a Roman deputy]. The laws of Rome had nothing to do with the law of Moses, and neither does \u201cthe law of Christ\u201d:<\/p>\n
Gal 6:1\u00a0 Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.
\nGal 6:2\u00a0 Bear ye one another’s burdens, and so fulfil\u00a0the law of Christ.<\/strong><\/p><\/blockquote>\nWhen we allow ourselves to be drawn into conversations about the affairs of this life, we are placing ourselves in a position to \u201cmake judgments about such matters.\u201d As \u201cambassadors of Christ\u201d, we will do well to follow Gallio\u2019s example and stay aloof from the affairs of this age, be it the affairs concerning the law of Moses or the law of the Gentiles, because to our Lord there is no difference between those two laws:<\/p>\n
Rom 2:14\u00a0 For when the Gentiles, which have not the law,\u00a0do by nature the things contained in the law, these, having not the law, are a law unto themselves<\/strong>:
\nRom 2:15\u00a0\u00a0Which shew the work of the law written in their hearts<\/strong>, their conscience also bearing witness, and\u00a0their<\/em>\u00a0thoughts the mean while accusing or else excusing one another;)
\nRom 2:16\u00a0 In the day when God shall judge\u00a0the secrets of men<\/u><\/strong>\u00a0by Jesus Christ according to my gospel.<\/p>\n2Co 5:20\u00a0 Now then\u00a0we are ambassadors<\/u>\u00a0for Christ<\/strong>, as though God did beseech\u00a0you<\/em>\u00a0by us: we pray\u00a0you<\/em>\u00a0in Christ’s stead, be ye reconciled to God.<\/p><\/blockquote>\nThe day when God shall judge \u201cthe secrets of men by Jesus Christ\u201d is the day when Christ and His Christ will open the books and \u201cjudge the secrets of men.\u201d That day will be \u201cwhen the thousand years are expired\u201d (Rev 20:7), and the rebellion against \u201cthe camp of the saints\u201d has been put down by \u201cfire\u2026 from God out of heaven\u201d (Rev 20:9) at the white throne judgment.<\/p>\n
Rev 20:7\u00a0 And\u00a0when the thousand years are expired<\/strong>, Satan shall be loosed out of his prison,
\nRev 20:8\u00a0 And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom\u00a0is<\/em>\u00a0as the sand of the sea.
\nRev 20:9\u00a0 And they went up on the breadth of the earth,\u00a0and compassed the camp of the saints<\/strong>\u00a0about, and the beloved city:\u00a0and fire came down from God out of heaven, and devoured them<\/strong>.
\nRev 20:10\u00a0 And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet\u00a0are,<\/em>\u00a0and shall be tormented day and night for ever and ever.
\nRev 20:11\u00a0 And I saw\u00a0a great white throne<\/strong>, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.
\nRev 20:12\u00a0 And I saw the dead, small and great, stand before God;\u00a0and the books were opened<\/strong>\u00a0[Psa 139:16 ASV]: and another book was opened, which is\u00a0the book<\/em>\u00a0of life:\u00a0and the dead were judged<\/strong> [Joh 5:27-29] out of those things which were written in the books, according to their works.<\/strong>
\nRev 20:13\u00a0 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them:\u00a0and they were judged<\/strong> [Isa 26:8-9] every man\u00a0according to their works.<\/u><\/strong><\/p><\/blockquote>\nThe \u201cgreat white throne\u2026 judgment\u201d is as sure as the rising of the sun, and then Christ and His Christ will \u2018judge every man according to their works.\u2019 At that time, Christ\u2019s Christ will have the ability to know \u201cthe secrets of the hearts of men\u201d, and they will judge them \u201caccording to their works.\u201d If we allow ourselves to become involved in the affairs of this present life, we will not be those judges. We will do well to follow Gallio\u2019s example and judge only \u201cthem that are within\u201d the kingdom of God in this age, just as Gallio judged only those who were concerned with Roman law:<\/p>\n
Act 18:14\u00a0 And when Paul was now about to open\u00a0his<\/em>\u00a0mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O\u00a0ye<\/em>\u00a0Jews, reason would that I should bear with you:
\nAct 18:15\u00a0 But if it be a question of words and names, and\u00a0of<\/em>\u00a0your law<\/u><\/strong>, look ye\u00a0to it;<\/em>\u00a0for I will be no judge of such\u00a0matters.<\/em><\/strong>
\nAct 18:16\u00a0 And he drave them from the judgment seat.<\/p>\n1Co 5:9\u00a0 I wrote unto you in an epistle not to company with fornicators:
\n1Co 5:10\u00a0 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.
\n1Co 5:11\u00a0 But now I have written unto you not to keep company, if any man\u00a0that is called a brother\u00a0<\/u><\/strong>be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner;\u00a0with such an one no not to eat<\/strong>.
\n1Co 5:12\u00a0\u00a0For what have I to do to judge them also that are without?<\/strong>\u00a0[\u201cfor I will be no judge of such\u00a0matters.<\/em>\u201d]\u00a0do not ye judge them that are within?<\/strong> [the kingdom of God within (Luk 17:20-21)]
\n1Co 5:13\u00a0\u00a0But them that are without God judgeth.\u00a0Therefore put away from among yourselves that wicked person.<\/strong><\/p><\/blockquote>\nAct 18:17\u00a0 Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat\u00a0him<\/em>\u00a0before the judgment seat.\u00a0And Gallio cared for none of those things<\/u>.<\/strong><\/p>\nThese \u2018Greeks\u2019 were not the Greeks who were drawn to the words of Paul. These were profane men who were quick to place their stamp of approval on Gallio\u2019s disdain of the Jews and their laws.<\/p>\n
The fact that verse eight tells us that \u201cCrispus [was] the chief ruler of the synagogue\u201d and here in this same chapter we are told that \u201cSosthenes [was] the chief ruler of the synagogue\u201d is called a contradiction by detractors who are always looking for some way to discredit scripture. It is clearly a matter of Sosthenes simply succeeding Crispus as the chief ruler of the synagogue. That succession could have been due to some predetermined time for Crispus to serve as the chief ruler, or it could have been occasioned by his conversion to Christianity:<\/p>\n
Act 18:8\u00a0 And Crispus, the chief ruler of the synagogue,\u00a0believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.<\/strong><\/p><\/blockquote>\nPaul remained in Corinth for awhile after this insurrection against himself and the gospel. The Lord promised him \u2018no one [would] set on him to hurt him.\u2019 Nevertheless, he was led to leave Corinth to return to Antioch via Jerusalem where he was intent on \u201ckeeping this feast that comes in Jerusalem\u201d:<\/p>\n
Act 18:18\u00a0 And Paul\u00a0after this<\/em>\u00a0tarried\u00a0there<\/em>\u00a0yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn\u00a0his<\/em>\u00a0head in Cenchrea: for he had a vow.<\/strong>
\nAct 18:19\u00a0 And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.<\/strong><\/p>\nAccording to the law of Moses, a Nazarite was to conclude his vow at the temple in Jerusalem, the place where the Lord had chosen to place His name:<\/p>\n
Num 6:13\u00a0 And this\u00a0is<\/em>\u00a0the law of the Nazarite, when the days of his separation are fulfilled:\u00a0he shall be brought unto the door of the tabernacle of the congregation:<\/strong><\/p>\nNum 6:18\u00a0\u00a0And the Nazarite shall shave the head of his separation\u00a0at<\/em>\u00a0the door of the tabernacle of the congregation<\/strong>, and shall take the hair of the head of his separation, and put\u00a0it<\/em>\u00a0in the fire which\u00a0is<\/em>\u00a0under the sacrifice of the peace offerings.<\/p><\/blockquote>\nAct 18:20\u00a0 When they desired\u00a0him<\/em>\u00a0to tarry longer time with them, he consented not;<\/strong>
\nAct 18:21\u00a0 But bade them farewell, saying, I must by all means\u00a0keep this feast<\/u>\u00a0that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.<\/strong><\/p>\nThere are those who contend that Paul took a vow and shaved his head just because he was on his way to Jerusalem, and he simply wanted to be a Jew to the Jews:<\/p>\n
1Co 9:19\u00a0 For though I be free from all\u00a0men,<\/em>\u00a0yet have\u00a0I made myself servant unto all<\/strong>, that I might gain the more.
\n1Co 9:20\u00a0 And unto the Jews I became as a Jew, that I might gain the Jews;\u00a0to them that are under the law, as under the law, that I might gain them that are under the law;<\/strong>
\n1Co 9:21\u00a0 To them that are without law, as without law, (being not without law to God, but under the law to Christ<\/strong>,) that I might gain them that are without law.
\n1Co 9:22\u00a0 To the weak became I\u00a0as weak<\/strong>, that I might gain the weak: I am made all things to all\u00a0men,<\/em>\u00a0that I might by all means save some.
\n1Co 9:23\u00a0 And this I do for the gospel’s sake, that I might be partaker thereof with\u00a0you.<\/em><\/p><\/blockquote>\nWhen we think that Paul was not in good conscience keeping the law of Moses, we use his own words in 1 Corinthians 9:19-23 to paint him as a hypocrite. Either \u201c[he himself was] walking orderly and keeping the law\u201d of Moses, or he was not doing so. If Paul himself were not keeping the law of Moses, why did he agree to demonstrate that he was keeping the law of Moses? If he, being a Jew, was not doing so except when he went up to Jerusalem, then Paul was just as great a hypocrite as Peter and Barnabas had been in Antioch just prior to the Jerusalem conference. Paul was not being a Jew only when he was in Jerusalem, and he did not hesitate to demonstrate that he had been faithful to the decrees of the apostles and elders during \u201cthe time of reformation\u201d (Heb 9:10):<\/p>\n
Act 21:17\u00a0 And when we were come to Jerusalem, the brethren received us gladly.
\nAct 21:18\u00a0 And the\u00a0day<\/em>\u00a0following Paul went in with us unto James; and all the elders were present.
\nAct 21:19\u00a0 And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.
\nAct 21:20\u00a0 And when they heard\u00a0it,<\/em>\u00a0they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:
\nAct 21:21\u00a0 And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise\u00a0their<\/em>\u00a0children, neither to walk after the customs.
\nAct 21:22\u00a0 What is it therefore? the multitude must needs come together: for they will hear that thou art come.
\nAct 21:23\u00a0 Do therefore this that we say to thee: We have four men which have a vow on them;
\nAct 21:24\u00a0 Them take, and purify thyself with them, and be at charges with them, that they may shave\u00a0their<\/em>\u00a0heads: and all may know that those things, whereof they were informed concerning thee, are nothing;\u00a0but\u00a0that<\/em>\u00a0thou thyself also walkest orderly, and keepest the law.<\/u><\/strong>
\nAct 21:25\u00a0 As touching the Gentiles which believe, we have written\u00a0and<\/em>\u00a0concluded that they observe no such thing, save only that they keep themselves from\u00a0things<\/em> offered to idols, and from blood, and from strangled, and from fornication.
\nAct 21:26\u00a0 Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them.<\/p>\nHeb 9:6\u00a0 Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service\u00a0of God.<\/em>
\nHeb 9:7\u00a0 But into the second\u00a0went<\/em>\u00a0the high priest alone once every year, not without blood, which he offered for himself, and\u00a0for<\/em>\u00a0the errors of the people:
\nHeb 9:8\u00a0 The Holy Ghost this signifying, that the way into the holiest of all\u00a0was not yet<\/u><\/strong>\u00a0made manifest,\u00a0while as the first tabernacle\u00a0was yet standing<\/u>:<\/strong>
\nHeb 9:9\u00a0 Which\u00a0was<\/em>\u00a0a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;
\nHeb 9:10\u00a0\u00a0Which stood<\/em>\u00a0only in meats and drinks, and divers washings, and carnal ordinances, imposed\u00a0on them<\/em>\u00a0until<\/u>\u00a0the time of reformation<\/strong>.<\/p><\/blockquote>\nPaul agreed with the decrees of the apostles and elders which decreed that the Jews were still under the law of Moses, and according to the holy ghost it was not yet time for the Jewish believers to stop keeping all the rituals of the law of Moses (Act 15:21-31 and Act 21:17-26).<\/p>\n
Paul also denied before Festus under the inspiration of the holy spirit (Mar 13:9-11; Luk 21:12-15) that he had ever taught the Jews anything contrary to Moses:<\/p>\n
Act 25:7\u00a0 And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove.
\nAct 25:8\u00a0 While he answered for himself,\u00a0Neither against the law of the Jews, neither against the temple, nor yet against Caesar,\u00a0have I offended any thing at all<\/u>.<\/strong><\/p>\nMar 13:9\u00a0 But take heed to yourselves:\u00a0for they shall deliver you up to councils;<\/strong> and in the synagogues ye shall be beaten:\u00a0and ye shall be brought before rulers and kings<\/strong>\u00a0for my sake, for a testimony against them.
\nMar 13:10\u00a0 And the gospel must first be published among all nations.
\nMar 13:11\u00a0 But when they shall lead\u00a0you,<\/em>\u00a0and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye:\u00a0for it is not ye that speak, but the Holy Ghost<\/u><\/strong>.<\/p><\/blockquote>\nWhen Paul denied breaking the law of Moses or teaching the Jews among the Gentiles to do so, \u201cit was not [him that spake], but the holy ghost\u201d:<\/p>\n
Act 25:8\u00a0 While he answered for himself,\u00a0Neither against the law of the Jews, neither against the temple<\/strong>, nor yet against Caesar,\u00a0have I offended any thing at all.<\/strong><\/p><\/blockquote>\nOn his return trip to Syria, Paul went to Ephesus for the first time. Ephesus was in Asia, and earlier in this second journey he had been forbidden by the Holy Spirit to go into Asia:<\/p>\n
Act 16:6\u00a0 Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia,<\/strong><\/p><\/blockquote>\nThis is the same second journey, but at this time he is not forbidden to go into Asia, and while he does not spend much time in Ephesus on this second journey, he did take the time to enter into the synagogue where he reasoned with the Jews:<\/p>\n
Act 18:19\u00a0 And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.<\/strong><\/p>\nFrom Ephesus Paul sailed straight to Caesarea and went from Caesarea up to Jerusalem to keep the feast he was intent on keeping in Jerusalem. His going up to Jerusalem is mentioned simply as \u2018saluting the church\u2019, and then he returns to his home base of Syrian Antioch, where he \u201cspends some time\u201d before beginning his third and final missionary journey:<\/p>\n
Act 18:22\u00a0 And when he had landed at Caesarea, and gone up,\u00a0and saluted the church<\/u>\u00a0[at Jerusalem<\/u>], he went down to Antioch.<\/strong>
\nAct 18:23\u00a0 And after he had spent some time\u00a0there,<\/em>\u00a0he departed, and went over\u00a0all<\/em>\u00a0the country of Galatia and Phrygia in order, strengthening all the disciples.<\/strong><\/p>\nThis is the beginning of Paul\u2019s third and final missionary journey.<\/p>\n
At the end of this chapter, we are introduced to another powerful evangelist who the holy ghost has seen fit to bring to our attention:<\/p>\n
Act 18:24\u00a0 And a certain Jew named Apollos, born at Alexandria, an eloquent man,\u00a0and<\/em>\u00a0mighty in the scriptures, came to Ephesus.<\/strong>
\nAct 18:25\u00a0 This man\u00a0was instructed in the way of the Lord<\/u>; and being fervent in the spirit, he spake and taught diligently the things of the Lord,\u00a0knowing only the baptism of John<\/u>.<\/strong><\/p>\nBeing \u201cinstructed in the way of the Lord\u201d yet \u201cknowing only the baptism of John\u201d is another way of saying \u2018knowing only the message of John who witnessed that Jesus was the Messiah.\u2019 John was well known throughout Judaism because his father, Zacharias, a well-known elderly priest, had been struck dumb until John\u2019s birth. His elderly mother Elizabeth had been barren and had given birth to John in her old age, just as all the wives of the patriarchs Abraham (Sarah), Isaac (Rebekah), and Jacob (Rachel).<\/p>\n
Luk 1:5\u00a0 There was in the days of Herod, the king of Judaea,\u00a0a certain priest named Zacharias<\/strong>, of the course of Abia: and his wife\u00a0was<\/em>\u00a0of the daughters of Aaron, and her name\u00a0was<\/em>\u00a0Elisabeth.
\nLuk 1:6\u00a0 And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.
\nLuk 1:7\u00a0 And they had no child,\u00a0because that Elisabeth was barren, and they both were\u00a0now<\/em>\u00a0well stricken in years.<\/strong>
\nLuk 1:8\u00a0 And it came to pass, that while he executed the priest’s office before God in the order of his course,
\nLuk 1:9\u00a0 According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord.
\nLuk 1:10\u00a0\u00a0And the whole multitude of the people were praying without at the time of incense<\/strong>.
\nLuk 1:11\u00a0 And there appeared unto him an angel of the Lord standing on the right side of the altar of incense.
\nLuk 1:12\u00a0 And when Zacharias saw\u00a0him,<\/em>\u00a0he was troubled, and fear fell upon him.
\nLuk 1:13\u00a0 But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth [Cousin to Mary the mother of Christ, vs 36] shall bear thee a son, and thou shalt call his name John.
\nLuk 1:14\u00a0 And thou shalt have joy and gladness; and many shall rejoice at his birth.
\nLuk 1:15\u00a0 For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink;\u00a0and he shall be filled with the Holy Ghost, even from his mother’s womb<\/strong>. [A shadow of the True \u2018filling of the holy ghost\u2019 on the day of Pentecost]
\nLuk 1:16\u00a0 And many of the children of Israel shall he turn to the Lord their God.
\nLuk 1:17\u00a0\u00a0And he [John] shall go before him [Christ]\u00a0in the spirit and power of Elias<\/u>\u00a0[\u201cElias is come already\u201d (Mat 17:12)]<\/strong>, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.
\nLuk 1:18\u00a0 And Zacharias said unto the angel, Whereby shall I know this?\u00a0for I am an old man, and my wife well stricken in years [Just like all the Old Testament patriarchs and their wives].<\/strong>
\nLuk 1:19\u00a0 And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings.
\nLuk 1:20\u00a0\u00a0And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words,\u00a0which shall be fulfilled in their season<\/u><\/strong>.<\/p><\/blockquote>\nThis all was done right there at the temple in Jerusalem before all the people of Jerusalem to give John the credence needed to \u201cGo before [Christ] in the spirit and power of Elias\u201d and prepare the way of the coming of the Messiah, Christ, as the gospel of John proclaims:<\/p>\n
Joh 1:6\u00a0 There was a man sent from God, whose name\u00a0was<\/em>\u00a0John.
\nJoh 1:7\u00a0 The same came\u00a0for a witness,\u00a0