November, 1933
T H E K I N G ' S B U S I N E S S
396
by the shifting sands o f the coast, which are ever encroaching upon the domains of the farmers. The belt of sand now reaches inland about three miles from the harbor and is slowly creeping farther inland, cov ering farms and trees with a ten-foot layer o f bleaching sand. We found the hike across this three-mile strip of loose, yield ing sand to be one of the hardest we had taken in all the Holy Land. We were glad to rest for some time, when we reached the seashore, and to study the ruins of the ancient seaport at considerable leisure. The evidences of the former grandeur o f the city were quite numerous, for over an area of several acres could be seen portions of marble columns and blocks of marble build ings protruding from the sand. There was ample evidence o f a high state o f civiliza tion, which had long since perished, al though the gospel preached by the apostle there, in the presence of Festus and Felix, has continued until this day. a King’s Gifts Produced by Loving Hands and Christian Hearts in Far Off CH IN A . At the Home o f Onesiphorus in Taian, Shantung, China, over five hundred boys and girls are working hard to become useful Christian men and women. As part of their training they pro duce beautiful handicraft, embroi dered silk and linen sets, handker chiefs, hand-painted silk bookmarks, etc., which provide.fare gifts at remarkably low prices. Buying these goods makes dependent children self-reliant. Mail the Coupon Below All proceeds help destitute orphans become useful Christians rather than beggars and bandits. Christian workers as agents —Guilds, Sunday Schools, and individuals make money selling this merchan dise. It is thrilling to know that members o f another race in a distant land are brought into fellowship through a common effort. When 4 you tell the story of Onesiphorus, the largest orphans’ home in the Orient, you win friends, make sales, and further Christian Charity. Write today. Address the American Office: HOME OF ONESIPHORUS Drawer II, 3131 Lincoln Avenue, Chicago, III. Home Of Onesiphorus, American Office, 3131 Lincoln Ave., Chicago, Drawer 11, Mr. G. A. Lundmark, Ass’t. Supt. Please send me without obligation price list of Christmas gifts made by the orphans of Onesiphorus; also particulars of Christian rescue work at the Home.
God and would therefore be fulfilled; it promised good after evil, producing joy within the heart; and, since it might be fulfilled at any time, he was daily waiting for it. Finally, Paul stated his practice. It is sometimes said that creed is nothing, and conduct is everything. But it is well known that, without some creed, there could be no conduct. A creed, whatever it is, religious or irreligious, determines the conduct of every man. Paul’s conduct, growing out of his creed, was to have a conscience void of offense toward God and also toward men. He exercised himself in this, he strove to live so that neither God nor man could find fault with him. There could be no heresy in thus be lieving and living. The accusers themselves were the heretics, because, while they pro fessed to believe what Paul believed, they gave the lie to their creed by their con duct, and they would persecute the man who dared to attempt to live their own creed. 3. The charge o f profanity (17-21). Paul’s accusers thought he had taken a Gentile within the sacred precincts of the temple, but this was wholly untrue. The Gentile had been with Paul in the city;' but not within the temple. Paul had not gone to Jerusalem to stir up strife or to profane the temple. He had gone there to bring alms and offerings to his nation (v. 17). They had found him, purified, in the temple, without a surrounding multi tude and without tumult. He had been there as a worshiper only, and those who found him there should have been present before the council with their testimony (v. 19). Failing to have the eyewitnesses present, Paul challenged his accusers to testify if they themselves had found any evil in him (v. 20). He knew that the only thing of which they could accuse him was that, as he had taken his stand before the council, he had cried that he was called in ques tion because he believed in the resurrection of the dead (v. 21). Because part of the council believed the same thing, and part did not, the group was divided at once. Hence, if Paul was to be charged, then the half of the council that believed as he did would have to answer the same charge. Thus the wisdom of the Holy Spirit was given to Paul to confound his accusers. III. T he R esults (22, 23). The case was continued by Felix,' who should have dismissed the charges as being unfounded, and who should have allowed Paul to go free. There was injustice, even among the Romans who boasted in their justice; with them, it was expediency rather than justice. But God overruled, and it was arranged that Paul should have his liberty within certain bounds, and that his friends could minister unto him. Lesson Questions Vs. 10-21. What was the background of this scene? Whose representative was Felix? What was his position? What was the threefold charge brought against Paul by the Jews? How did he answer the first? How is it possible for a Christian to have a testimony like Paul’s, in verse 13? How did Paul answer the second accusa tion? Was there any difference between his belief and that of the Jews ? If he were guilty, what was equally ‘true o f them? How did Paul answer the third accusa tion? Show by an Old Testament example the seriousness o f profaning the dwelling place o f the Lord (Lev. 10:1, 2). What carelessness on the part o f his prosecutors did Paul call to the attention o f the council ? Vs. 22, 23. What is meant by the phrase.
Fearless As I walk humbly before God, as I keep a tender conscience, as I listen to His voice, as I use His Word, I need have no fear.— D eck . Outline and Exposition I. B efore F el I x (10 ). Paul had been sent as a prisoner from Jerusalem to Caesarea to be protected from the murderous Jews, forty o f whom had banded together to kill him. Felix, the gov ernor, ordered him to be kept in ward until the Jews came from Jerusalem to lay charges against him. After five days, the Jews came down and brought three charges against Paul. They accused him of rebel lion against the Romans, heresy against the Jews’ religion, and profanity against the temple. Paul was perfectly willing to answer these charges before Felix, because for many years this governor had been judge among the Jews) and hence was fa miliar with their customs and religion. II. A nswering the C harges (10-21). 1. The charge o f rebellion (iO-13). Paul pointed out that this charge was ab surd, because, as every one knew, he had been at Jerusalem only twelve days. Six of these days had been spent in the temple, and six in prison. He had not gone to Jerusalem to stir up rebellion, but to wor ship according to the custom of his fathers. Furthermore, he declared his accusers had not found him disputing with any one at any time, nor stirring up any one, either in the city or in the synagogue. He challenged them to prove any o f the things whereof they accused him. 2. The charge o f heresy (14-16). There was no difference between him and his accusers in the matter of religion, and he declared that if he were guilty of anything in this respect, they were equally guilty. Paul stated his creed. It was short, easy to be remembered; it was simple, easy to be Understood; it was satisfactory, bringing quietness and rest to mind and heart; and it was comprehensive, including all the Scriptures. He declared he believed “all things which are written in the law and in the prophets.” Hence, he believed in the historicity of the creation story of Genesis, in the fall of man, in the necessity of the blood, and in the manifestation of grace in God’s dealings with Abraham and in the miracles recorded all through the law and the prophets. He dared believe these things, in spite of human reason, or philosophy, or the science of men. Such a belief gave sta bility to his creed—it would be unchanging; it gave permanence to his creed—it would need no revision; and it gave satisfaction —it was the truth already found. Paul stated his hope. This was the same hope that accusers held to, that there should be a resurrection of the dead, both o f the just and the unjust. His hope was not in this world, but in the next. He was not engaged in making the world fit for sinners, but sinners fit for heaven. He was assured o f his hope, because it came from BLACKBOARD LESSON
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