620
T h e
K i n g ' s
B u s i n e s s
October 1928
ing seemed to be present in every heart that they would never meet again on earth. A speedy voyage is recorded, and the first recorded incident o f note occur red at Tyre ( 2 1 :4 ), where the ship tarried seven days. Here Paul was surrounded by Christians who said “through the Spirit that he should not go up to Jerusalem" (cf. 20:22-23). Paul’s motive in desiring to go to Jeru salem was doubtless his affection for the Jews (Rom. 9:1-25). It is difficult to understand the statement of v. 4 as mean ing that it was the voice only of human affection that warned Paul “ not to gq up to Jerusalem" (lit. “not to set foot inside of Jerusalem”'). We are plainly told that it was “ through the Spirit." Paul later admits (22:17-18) that he was warned of Christ to leave Jerusalem at once. We must stick to plain words, though we part company with some o f the commentators who would represent Paul as a perfect man. It is difficult to know the difference be tween the voice of the Holy Spirit and the voice of our own spirits (26:9). A Christian may have the sincerest motives and be misled. Sometimes men take queer methods of getting guidance, such as casting lots, opening the Bible at random or depending upon dreams or sudden im pressions. No action of great importance should be taken unless we are sure that we have seen from heaven the light of God’s approval on our way. This means taking time to pray and meditate. Paul w ent'on .his way. At Caesarea they tarried again. There he met Agabus, a prophet (v. l l ; cf. 11:27-30), who "took Paul’s girdle and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind, the man that owneth this girdle, and shall deliver Him into the hands o f the Gen tiles.” This warning was even more defi nite than the previous one. It is God’s way to make things clearer as we go on. Does it not seem that the voice of the Holy Spirit was clearly protesting against the act of this devoted servant o f Christ? The people “besought him not to go” (v. 12). The commentators come to the rescue and explain that Agabus did not forbid, but merely, through the Spirit warned Paul that he was going to have a hard time. In our day, we would say— “a j oy-killer,” “calamity-howler.” But the best judges of what Agabus meant are those who were present. They interpreted his word as a warning of God that Paul should not go—that he should avert unnecessary peril and prolong his usefulness. Paul needed no one to tell him he was getting into trouble. Already he had been given a premonition of it ( 2 0 : 2 2 ) . Furthermore, it is not like God to keep taunting His child, unless it is to change his course. When one is in the absolute will of God, it is His usual way to divert His servant’s mind from future perils. “I am ready not to be bound onlyft': says Paul, “ but also to die . . . . fo r the name of the Lord Jesus" (v. 13). W e cannot help admiring the splendor of his heroism. For twenty years he had known nothing but persecution, and, therefore, gave little thought to it now. More than once, he had been in the grip of death (2 Cor. 11: 23). “ When he would not be persuaded” the Christians said: “ The will o f the Lord be done” (v. 14). We can only
Again Paul was saved from them only by an appeal to his Roman citizenship (22:24-26). No earthquake came to his deliverance now ; no angels led him out. He devised his own shelter. He took the only lawful means at hand to protect him self. We should not depreciate the bene fits of earthly citizenship, nor forget that there are many dark places through which it cannot take us. The privilege of a heavenly citizenship brings us all that is desired (Phil. 3:20). Standing before the council, Paul pleaded his own case. Almost 25 years before, he had endorsed that very coun cil’s persecution of Stephen (Acts 6:12), It was also the very spot where Christ had stood when Caiaphas pronounced him worthy o f death (Mt. 26:57). “Men and brethren,” he began, “I have lived in all good conscience” (23 :1)1 His hearers looked upon him as an apostate. They could not tolerate this assertion o f innocence (v. 2). Perhaps also they were offended by the way he looked them in the eye (v. 1)., At the high priest’s com mand, someone struck Paul across the mouth. "God shall smite thee, thou whited wall," said Paul in sudden anger (v. 3). We will grant that Ananias richly deserved the title. Sitting there in his white robe, Jehovah’s representative, he was little more than mud daubed with whitewash. “Decorated hypocrite” was a choice name for him. It is remarkable that such a fitting name came to Paul’s mind while he had a chance to use it. But—was Paul right? Was the passion with which his remarks were accompanied, the fruit o f close fellowship with the Lord? We fear not. Evidently he had a lively temper. Recall the “paroxysm” with Barnabas. The commentators need not try to fix it up for Paul. We need not think he was perfect. Where is there any man in the Bible who was the equal of his divine Master? Even the excel lence of Paul comes short o f our Lord’s behavior, “who when He suffered, threat ened not and when He was* reviled, reviled not again.” Paul’s ready apology is evidence enough of his mistake (v. 5). He recognized that he had done an unscriptural thing. A Christian must always be courteous. A man is a truly great man who can humbly apologize to one who has done him a great wrong. That is Christianity. In Paul’s letter to the Romans (13:1-7) he teaches our duty toward the properly con stituted rulers, corrupt as they may be. God often tests us by giving us hard masters. W e lose the opportunity of proving the reality o f our religion when We “fly off the handle.” Paul next saw his opportunity to throw the whole assembly into an uproar by playing their party spirit. There were both Sadducees and Pharisees present. “I am a Pharisee," he said, and immedi ately the Pharisees began to give battle to the Sadducees on the question o f resur rection (vs. 6-7). This would be con sidered good politics, but from the Chris tian standpoint, we cannot help question ing Paul’s method. Paul himself later had some question in his mind as to his course (24:20-21). How could he de scribe himself a Pharisee when he knew he had utterly and permanently broken with them ?
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judge by the fruit. It is striking that there is no record of the conversion of unbelievers at Jerusalem; that Paul got upon Jewish ground, compromising his testimony and ending his missionary work, and that he languished in prison two years, after which he was sent to Rome in chains. He arrives at Jerusalem and receives a warm welcome from believers (v. 17). The day following, he put his foot into a snare. It had been rumored, he was told,’ that he was opposed to the Mosaic law. In order to quiet this talk, why not enter into a vow with four men? Then “all may know that those things whereof they were informed concerning thee, are nothing" (v. 24). What a chance to make good with the Jews! Take a Nazarite vow (Num. 6 ) and enter upon ceremonial purification, a ceremony lasting seven days! The advice was well meant, but it was of doubtful policy. It was meant to save Paul—but it didn’t. It was meant to gain the Jews -but it didn’t. It was meant to recommend Chris tianity—but it didn’t. Good men may give very bad advice and may even take false steps in defense o f the Gospel. It is o f little use to devise any schemes to silence wagging tongues. Why fuss with critics who do not care to be convinced? (1 Pet. 2:19-23). We certainly cannot prove our orthodoxy to men by going through religious forms for their benefit. Let us be true to Christ and go on our way of serving others. God will take care of the reputation. Paul went through the ceremony (v. 26). The result—he was arrested (v. 27). In characteristic Jewish fashion, the people didn’t even hesitate to interrupt a religious service in order to lay hands on Paul. Engaged in a non-essential ceremony, in the attempt to gain fav or! Was it worth while? But for the chief of police, Paul would have been mobbed (vs. 31-32). As he was taken into custody, the cry for blood rang out:— "Away with- him” (v. 36). Standing upon the castle stairs, Paul was given leave to say a few words to the people (v. 40). The' next chapter records his address in which he recited the mar velous story o f his conversion and call to service. Then he came to-the subject of his call to preach to the Gentiles ( 2 2 : 2 1 ), That moment all reason or reverence was overborne in the outburst o f rage. Jeal ousy that the Gentiles should be fellow- heirs of the promises flamed up. They threw dust- in the air and tore up their clothes to express their indignation.
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