Liberty of a Gurded Man

a>[Acts 28:31] Preaching the kingdom of God, and teaching those things which concern the Lord Y’Shua Messiah, with all confidence, no man forbidding him.
With all confidence, no man forbidding him - enjoying, in the uninterrupted exercise of Paul’s ministry, all the liberty of a guarded man. Thus closes this most precious monument of the beginnings of the Christian Church in its march from east to west, among the Jews first, whose center was Jerusalem; next among the Gentiles, with Antioch for its headquarters; finally, its banner is seen waving over imperial Rome, foretokening its universal triumphs. That distinguished missionaries whose conversion, labors, and sufferings for "the faith which once he destroyed" occupy more than half of this History, it leaves a prisoner, unheard, so far as appears, for two years. His accusers, whose presence was indispensable, would have to await the return of spring before starting for the capital, and might not reach it for many months; nor, even when there, would they be so sanguine of success, after Felix, Festus, and Agrippa had all pronounced him innocent, as to be impatient of delay. And if witnesses were required to prove the charge advanced by Tertullus, that he was "a mover of sedition among all the Jews throughout the Roman world" (24:5), they must have seen that unless considerable time was allowed them the case would certainly break down. If to this be added the capricious delays which the emperor himself might interpose, and the practice of Nero to hear but one charge at a time, it will not seem strange that the historian should have no proceedings in the case to record for two years. Begun, probably, before the missionary’s arrival, its progress at Rome under his own eye would furnish exalted employment, and beguile many a tedious hour of his two years' imprisonment. Had the case come on for hearing during this period, much more if it had been disposed of, it is hardly conceivable that the History should have closed as it does. But if, at the end of this period, the Narrative only wanted the decision of the case, while hope deferred was making the heart sick (Prov. 13:12), and if, under the guidance of that Spirit whose seal was on it all, it seemed of more consequence to put the Church at once in possession of this History than to keep it back indefinitely for the sake of what might come to be otherwise known, we cannot wonder that it should be wound up as it is in its two concluding verses. All that we know of the missionary’s proceedings and history beyond this must be gathered from the Epistles of the Imprisonment--Ephesians, Philippians, Colossians, and Philemon--written during this period, and the Pastoral Epistles--to Timothy and Titus, which, in our judgment, are of subsequent date. From the former class of Epistles we learn the following particulars:
1. That the trying restraint laid upon the missionary’s labors by his imprisonment had only turned his influence into a new channel; the Gospel having in consequence penetrated even into the palace, and pervaded the city, while the preachers of Messiah were emboldened; and though the Judaizing portion of them, observing his success among the Gentiles, had been led to inculcate with fresh zeal their own narrower Gospel, even this had done much good by extending the truth common to both (See on Phip. 1:12-18; Phip. 4:22);
2. That as in addition to all his other labors, "the care of all the churches pressed upon him from day to-day" (2 Cor. 11:28), so with these churches he kept up an active correspondence by means of letters and messages, and on such errands he lacked not faithful and beloved brethren enough ready to be employed--Luke; Timotheus; Tychicus; (John) Mark; Demas; Aristarchus; Epaphras; Onesimus; Y’Shua, called Justus; and, for a short time, Epaphroditus (Col 4:7; Col 4:9-12; Col 4:14; Phim. 23, 24. That the missionary suffered martyrdom under Nero at Rome has never been doubted. But that the appeal which brought him to Rome issued in his liberation, that he was at large for some years thereafter and took some wide missionary circuits, and that he was again arrested, carried to Rome, and then executed--was the undisputed belief of the early Church, as expressed by Chrysostom, Jerome, and Eusebius, in the fourth century, up to Clement of Rome, the "fellow laborer" of the missonry himself (Phip 4:3), in the first century. The strongest possible confirmation of this is found in the Epistles, which bear marks throughout of a more advanced state of the Church, and more matured forms of error, than can well have existed at any period before the appeal which brought the missionary to Rome; which refer to movements of himself and Timothy that cannot without some straining be made to fit into any prior period; and which are couched in a manifestly riper style than any of his other Epistles.

Voyage to Italy

[Acts 27] The "we" here reintroduces the historian as one of the company. Not that he had left the missionary from the time when he last included himself (21:18), but the missionary was parted from him by his arrest and imprisonment, until now, when they met in the ship.
The other prisoners were State prisoners going to be tried at Rome; of which several instances are on record.
Julius, who treats the missionary throughout with such marked courtesy (27:3, 43; 28:16), that it has been thought he was present when Paul made his defense before Agrippa (25:23), and was impressed with his lofty bearing.
A centurion of Augustus' band was the Augustan legion, an honorary title given to more than one legion of the Roman army, implying, perhaps, that they acted as a bodyguard to the emperor or procurator, as occasion required.
Adramyttium was a port on the northeast coast of the Ægean Sea. Doubtless the centurion expected to find another ship, bound for Italy, at some of the ports of Asia Minor, without having to go with this ship all the way to Adramyttium; and in this he was not disappointed.
Asia was a coasting vessel, which was to touch at the ports of proconsular Asia.
One Aristarchus, a Macedonian of Thessalonica, being with us or rather, "Aristarchus the Macedonian.” The word "one" should not have been introduced here by our translators, as if this name had not occurred before; for we find him seized by the Ephesian mob as a "man of Macedonia and Paul's companion in travel" (19:29) and as a "Thessalonian" accompanying the apostle Timothy from Ephesus on his voyage back to Palestine (20:4). Here both these places are mentioned in connection with his name. After this we find him at Rome with the apostle Mark (Col 4:10; Philemon 24).
Aristarchus was a loyal co-worker of Paul, Aristarchus hailed from Thessalonica, but was in Ephesus and arrested with Gaius during the riot following Paul’s first appearance in that city. Aristarchus was Paul’s constant companion at the close of the missionary’s life, journeying with him from Troas to Jerusalem, and from Jerusalem to Rome, and sharing Paul’s imprisonment in Rome. According to tradition Aristarchus, too, died a martyr’s death in Rome during Nero’s persecution
As Egypt was the granary of Italy, and this vessel was laden with wheat (verse 35), they did need not wonder it was large enough to carry two hundred seventy-six souls, passengers and crew together (verse 37). Besides, the Egyptian merchantmen, among the largest in the Mediterranean, were equal to the largest merchantmen in our day. It may seem strange that on their passage from Alexandria to Italy they should be found at a Lycian port. But even still it is not unusual to stand to the north towards Asia Minor, for the sake of the current.
Since leaving Cæsarea. But for unforeseen delays they might have reached the Italian coast before the stormy season, that of the day of atonement, answering to the end of September and beginning of October, about which time the navigation is pronounced unsafe by writers of authority. Since all hope of completing the voyage during that season was abandoned, the question next was, whether they should winter at Fair Havens, or move to Port Phenice, a harbor about forty miles to the westward. Paul assisted at the consultation and strongly urged them to winter where they were.
A typhon or tornado wind, causing a whirling of the clouds, called Euroclydon, or east-northeast, caught the ship! They had to hoist up and secure the boat that had became independently of the gale, raging at the time, and had been towed between twenty and thirty miles after the gale sprang up, and could scarcely fail to be filled with water. Undergirding the ship was, passing four or five turns of a cable-laid rope round the hull or frame of the ship, to enable her to resist the violence of the seas, an operation rarely resorted to in modern seamanship.
Fearing lest they should fall into the quicksands meant "be cast ashore" or "stranded upon the Syrtis," the Syrtis Major, a gulf on the African coast, southwest of Crete, the dread of mariners, owing to its dangerous shoals. They struck lowered the gear which was
lowering of the heavy main yard with the sail attached to it.
On the third day they had to tackling of the ship, whatever they could do without that carried weight. This further effort to lighten the ship seems to show that it was now in a leaking condition, as will presently appear more evident.
Most of the next fourteen days this continued thickness of the atmosphere prevented their making the necessary observations of the heavenly bodies by day or by night; so that they could not tell where they were. And all hope that they should be saved was taken away. Their exertions to subdue the leak had been unavailing; they could not tell which way to make for the nearest land, in order to run their ship ashore, the only resource for a sinking ship: but unless they did make the land, they must founder at sea. Their apprehensions, therefore, were not so much caused by the fury of the tempest, as by the state of the ship. From the inferiority of ancient to modern naval architecture, leaks were sprung much more easily, and the means of repairing them were fewer than now. Hence the far greater number of shipwrecks from this cause! The hardships which the crew endured during a gale of such continuance, and their exhaustion from laboring at the pumps and hunger, may be imagined, but are not described.
While the crew were toiling at the pumps, Paul was wrestling in prayer, not for himself only and the cause in which he was going a prisoner to Rome, but with true generosity of spirit of soul for all his shipmates; and G-d heard him, "giving him" (remarkable expression!) all that sailed with him. "When the cheerless day came he gathered the sailors (and passengers) around him on the deck of the laboring vessel, and raising his voice above the storm”, reported the divine communication he had received; adding with a noble simplicity, "for I believe G-d that it shall be even as it was told me," and encouraging all on board to "be of good cheer" in the same confidence. What a contrast to this is the speech of Cæsar in similar circumstances to his pilot, bidding him keep up his spirit because he carried Cæsar and Cæsar's fortune! The Roman general knew no better name for the Divine Providence, by which he had been so often preserved, than Cæsar's fortune. From the explicit particulars--that the ship would be lost, but not one that sailed in it, and that they "must be cast on a certain island"--one would conclude a visional representation of a total wreck, a mass of human beings struggling with the angry elements, and one and all of those whose figures and countenances had daily met his eye on deck, standing on some unknown island shore. From what follows, it would seem that Paul from this time was regarded with deference akin to awe.
They cast four anchors out of the stern, the ordinary way was to cast the anchor, as now, from the bow: but ancient ships, built with both ends alike, were fitted with hawseholes in the stern, so that in case of need they could anchor either way. And when the fear was, as here, that they might fall on the rocks to leeward, and the intention was to run the ship ashore as soon as daylight enabled them to fix upon a safe spot, the very best thing they could do was to anchor by the stern. In stormy weather two anchors were used, and we have instances of four being employed.
The ship might go down at her anchors, or the coast to leeward might be iron-bound, affording no beach on which they could land with safety. Hence their anxious longing for day, and the ungenerous but natural attempt, not peculiar to ancient times, of the seamen to save their own lives by taking to the boat.
While the graphic minuteness of this narrative of the shipwreck puts it beyond doubt that the narrator was himself on board, the great number of nautical phrases, which all critics have noted, along with the unprofessional air which the whole narrative wears, agrees singularly with all we know and have reason to believe of "the beloved physician".

Almost a Christian

[Acts 26:28] Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.
This speech, though in substance the same as that from the fortress stairs of Jerusalem (22:1-29), differs from it in being less directed to meet the charge of apostasy from the Jewish faith, and giving more enlarged views of his remarkable change and missionary commission, and the divine support under which he was enabled to brave the hostility of his countrymen.
Here the missionary appears to condense his personal history in various sayings of his L-rd to him in visions at different times, in order to present at one view the grandeur of the commission with which his Master had clothed him. Trying to put himself=lf on a footing with those "eye-witnesses and ministers of the word" mentioned in Lk. 1:2. He was all along the object of Jewish malignity, and was at that moment in the hands of the Gentiles; yet he calmly reposes on his Master's assurances of deliverance from both, at the same time taking all precautions for safety and vindicating all his legal rights.
His speech here was not meant for his own vindication as to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith. The connection here between being "turned from darkness" and "from the power of Satan," whose whole power over men lies in keeping them in the dark: hence he is called "the ruler of the darkness of this world," faith is here made the instrument of salvation at once in its first stage, forgiveness, and its last, admission to the home of the sanctified; And who that believes this can refrain from casting his crown before Him or resist offering Him supreme worship?
[24] Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad.
The union of flowing Greek, deep acquaintance with the sacred writings of his nation, reference to a resurrection and other doctrines to a Roman utterly unintelligible, and, above all, lofty religious earnestness, so strange to the cultivated, cold-hearted skeptics of that day--may account for this sudden exclamation.
Can anything surpass this reply, for readiness, self-possession, and calm dignity? Every word of it refuted the rude charge, though Festus, probably, did not intend to hurt the prisoner's feelings.
The courage and confidence here shown proceeded from a vivid persuasion of Agrippa's knowledge of the facts and faith in the predictions which they verified; and the king's reply is the highest testimony to the correctness of these presumptions and the immense power of such bold yet courteous appeals to conscience.
- "Thou thinkest to make me with little persuasion (or small trouble) a Christian". The objection on which so much stress is laid, that the word "Christian" was at that time only a term of contempt, has no force except on the other side; for taking it in that view, the sense is, "Thou wilt soon have me one of that despised sect."
[29] And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.
Doubtless holding up his two chained hands (12:6): which in closing such a noble utterance must have had an electrical effect.

Paul Imprisonment

[Acts]Bribery in a judge was punishable by the Roman law, but the spirit of a slave (to use the words of Tacitus) was in all his acts, and his communing with Paul", as if he cared for either him or his message, simply added hypocrisy to meanness. Publius (or Gaius) Cornelius Tacitus (AD 56 – AD 117) was a senator and a historian of the Roman Empire. While Tacitus' works contain much information about his world, details regarding his personal life are scarce.
The position in life of Paul's Christian visitors might beget the hope of extracting something from them for the release of their champion; but the missionary would rather lie in prison than stoop to this!
After two years in prison, what a trial to this burning missionary of Messiah, to suffer such a tedious period of inaction! How mysterious it would seem! But this repose would be medicine to his spirit; he would not, and could not, be entirely inactive, so long as he was able by pen and message to communicate with the churches; and he would doubtless learn the salutary truth that even he was not essential to his Master's cause. That Luke wrote his Gospel during this period, under the missionary’s superintendence, is the not unlikely conjecture of able critics.
Porcius Festus was procurator of Judea from about AD 58 to 62, succeeding Antonius Felix. His exact time in office is not known. Luke claims he arranged Paul's audience with Agrippa; but the Lukan chronology cannot be coordinated with events mentioned by Josephus.
The plan of Felix, therefore, in suppressing the enmity of the Jews, and conciliating their favor by injustice to Paul, did not succeed; and is one of those instances, so numerous in the world, where a man gains nothing by wickedness. He sought money from Paul by iniquity, and failed; he sought by injustice to obtain the favor of the Jews, and failed in that also. And the inference from the whole transaction is, that "honesty is the best policy," and that man in any office should pursue a course of firm, and constant, and undeviating integrity.He died a few years after this [Josephus, Antiquities, 20.8.9-9.1. Festus' sudden death (62 CE) left Judea temporarily without a Roman governor. In the interim before the arrival of his successor, Lucceius Albinus, the Sadducean high priest [Hanan II] arranged the execution of Y’Shua's brother James along with others on charges of Torah violations.
Paul may have spent as much as 25% of his time as a missionary in prison. We know of his brief lock-up in Philippi (late 49 A.D.), two years' incarceration in Caesarea 58 A.D., and at least another two in Rome (60-62 A.D. Yet Paul says he experienced "far more imprisonments" than his opponents. To understand Paul, we need to understand where he spent so much time. Paul is back in a Roman prison in the city of Rome in 67 A.D. Paul stays in jail until he is put to death by the Romans around May or June 68 A.D.
During his ministry the missionary Paul spends roughly 5 1/2 to 6 years as a prisoner or in prison.
Roman imprisonment was preceded by being stripped naked and then flogged, a humiliating, painful, and bloody ordeal. The bleeding wounds went untreated; prisoners sat in painful leg or wrist chains. Mutilated, blood-stained clothing was not replaced, even in the cold of winter. In his final imprisonment, Paul asked for a cloak, presumably because of the cold.
Most cells were dark, especially the inner cells of a prison, like the one Paul and Silas inhabited in Philippi. Unbearable cold, lack of water, cramped quarters, and sickening stench from few toilets made sleeping difficult and waking hours miserable.
Male and female prisoners were sometimes incarcerated together, which led to sexual immorality and abuse. Prison food, when available, was poor. Most prisoners had to provide their own food from outside sources. When Paul was in prison in Caesarea, Felix, the procurator, gave orders to the centurion that "none of his friends should be prevented from attending to his needs."
Because of the miserable conditions, many prisoners begged for a speedy death. Others simply committed suicide.
All of this could be mitigated to some extent if the prisoner was important or paid a bribe (as Governor Felix hoped to receive from Paul in Caesarea).
A prominent individual, or one expected to be released, might be kept under house arrest if he or she could afford the rent. In Rome, where housing prisoners was excessively expensive, Paul was given the privilege of house arrest, and he paid the rent himself (exactly how, we don't know). He probably lived in a third-floor apartment; first floors were used for shops, and the second floor was expensive.
In his final imprisonment in Rome, though, Paul's life came to an end in the woeful conditions of a Roman prison (John McRay, "Paul and His Times," Christian History, No 47).

Roman Advocate

[Acts 24:1] And after five days Ananias the high priest descended with the elders, and with a certain orator named Tertullus, who informed the governor against Paul.
Tertullus – all so spelled Tertellus. He was an attorney well-versed in Roman law, hired by the Sanhedrin at Jerusalem to present charges against Paul before the Roman governor, Felix, at Caesarea in the year 60. Tertullus was typical of the Italian lawyers who lived in the provinces at the time, selling their services to local people unused to Roman courts. His presentation to Felix was a masterpiece of flattery toward Felix and full of allegations that Paul disturbed the peace and profaned the Temple.
Tertullus made a very competent speech for the prosecution, opening with a compliment to Felix to win his goodwill. ‘Since though you we enjoy much peace, and since by your provision, most excellent Felix, reform are introduced on behalf of this nation, in every way and everywhere we accept this with all gratitude. But, to detain you no further, I beg you in your kindness to hear us briefly.’ He then declared Paul to be a perfect pest as:
1. An agitator.
2. A ringleader of the Nazarenes.
3. As a desecrator of the Temple.
Finally he invited Felix to examine Paul himself to ascertain the truth of these charges. The speech, whether as spoken by Tertullus, or condensed by Luke, is a masterpiece of brevity. Paul’s defiance of himself, however, was more than a match for the prosecutions, for Paul was equally well trained in the famous law school of Troas.
The speech of Tertullus is a good example of reasonable and dishonest pleading.
Paul's answer was simple. ‘After the way which they call heresy, so worship I the G-d of my Fathers, believing all things which are written in the Law and in the Prophets. And have hope toward G-d which they themselves also allow that there shall be a resurrection of the dead both of the just and unjust...Touching the resurrection of the dead I am called in question by you this day.’ Tertullus could not prove his case but Paul was imprisoned anyway.

Rejection of Paul

[Acts 23:2] And the high priest Ananias commanded them that stood by him to smite him on the mouth.
The high priesthood was in a state of great confusion and constant change at this time (as appears from Josephus), and the missionary's long absence from Jerusalem, and perhaps the manner in which he was habited or the seat he occupied, with other circumstances to us unknown, may account for such a speech. But if he was thrown off his guard by an insult which touched him to the quick, "what can surpass the grace with which he recovered his self-possession, and the frankness with which he acknowledged his error?
When Paul perceived from the discussion which plainly had by this time arisen between the parties, he raised his voice above both parties trying to justify himself.
I am a Pharisee; the son of a Pharisee, the true reading seems to be, "the son of Pharisees," that is, belonging to a family who from father to son had long been such.
Of the hope and resurrection of the dead that is, not the vague hope of immortality, but the definite expectation of the resurrection.
I am called in question, by this clever stroke, perceiving the assembly to consist of Sadducees and Pharisees, he thought it best thus to divide the council, by introducing a question on which they different and were at issue. Paul engages the whole Pharisaic section of the council in his favor; the doctrine of a resurrection being common to both, though they would totally differ in their application of it. This was, of course, quite warrantable, and the more so as it was already evident that no impartiality in trying his cause was to be looked for from such an assembly.
‘Let us not fight against G-d,’ seem not to belong to the original text. In this case, either the meaning is, "If he has had some divine communication, what of that?" or, the conclusion of the sentence may have been drowned in the hubbub.
The Sanhedrim trying the cause, the proceedings quickly consisted in the one politic party attempting to seize the prisoner, and the other to protect him.
The Jewish political party hated Paul that they said: we will eat nothing until we have slain Paul. What will not unscrupulous and hypocritical religionists do under the mask of religion?
If the Paul’s sisters young son was at this time residing at Jerusalem for his education, like Paul himself, he may have got at the schools those hints of the conspiracy on which he so promptly acted. Thus, as is so often the case with G-d's people, not till the last moment, when the plot was all prepared, did deliverance come. An alarming guard for such an occasion; but Roman officials felt their honor concerned in the preservation of the public peace, and the danger of an attempted rescue would seem to require it. The force at Jerusalem was large enough to spare this convoy, at midnight.
Claudius was the Roman name Paul would take on purchasing his citizenship. And Lysias was his Greek family name.
Amidst all the governors difficulty in getting at the charges laid against Paul, enough, no doubt, come out to satisfy him that the whole was a question of religion, and that there was no case for a civil tribunal. They took Paul to Antipatris that was nearly forty miles from Jerusalem, on the way to Cæsarea; so named by Herod in honor of his father, Antipater. Paul's father was Roman, making Paul a citizen of that city. He lived in Tarsus which is southeast of Asia Minor in what is now modern-day Turkey. He was Jewish (2 Cor 11:22) of the tribe of Benjamin (Phil 3:5) and educated as a Pharisee by the well-known Gamaliel, so he was familiar with Hebrew and Greek languages. Paul being a half-breed, his father Roman and his mother Jewish, could contribute to his sway to the Gentile side. The Jews accepted Paul as a missionary but never as an apostle. Could also be why the gentiles preach more from Paul’s letters than any where else.
Unlike the original 12 apostles of the New Testament who had first-hand knowledge of Y’Shua, Paul's faith rests primarily on the resurrected L-rd. Spiritual renewal by grace and understanding forgiveness are imperative to the success of Paul's ministry and Christian walk.

Mystery of Paul

Mystery of Paul's witness??
Acts 22 is a repeat of chapter 9. In this chapter Paul’s defense from the stars of the fortress, the rage of the audience bursting forth. The Commandant has him brought into the fort to be examined by scourging. But learning that he is a Roman, he orders his release and commands the Samhedrim to try him.
This thrilling dialogue between the glorified Redeemer and his chosen vessel is nowhere else related, no second witness to the Scripture.
All Scripture is back up with at less a second witness, sorry folks I can not find one, can you? I know what we were taught, but not all that we were taught turns out true!
Paul says: Hear the voice of his mouth - in order to place him on a level with the other apostles, who had ‘seen and walked with the risen L-rd’. As you have noticed the other true Apostles did not except Paul as being one for he did not meet the criteria. But he was sent out as a missionary to help plant many churches.
Paul calls their attention to the fact that after his conversion he kept up his connection with the Temple as before.
Being rejected by the Apostles, Paul claims he was sent to the Gentiles: Depart: for I will send thee far hence unto the Gentiles. If you remember Peter was the one sent to the Gentiles. Paul went because the Hebrews did not validate what he said.
Peter being the ‘head’ of the Apostles butted heads with Paul and what changes Paul was trying to make.
I believe Paul was a good missionary; he was well learned in his religion and knew the Words of G-d. In that day all they had was the Torah.
Paul was a good teacher, the Gentiles did not always understand what he was saying, even to this day, for they did not know the times and custom’s of G-d’s people!
Paul did stay mainly with the Gentiles and many were converted out of occult and pagan religion. Who tried cooperating in their holidays in under the name of Christian, and we bought them hook line and sinker.
As to what happen to Paul and his testimony – it could be all true but we seem to have only ‘his’ word on it. Where are the witnesses that were with him to back him up?
If you can find it, and not repeats of what others have heard him say – Please let me know so I can solve this mystery.

Days of Purification

[Acts 21:21] 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 their children, neither to walk after the customs.
It appears in the course of this book to the contrary, this information was incorrect: we do not find Paul preaching thus to the Jews. It is true that, in his letters, some of which had been written before this time, he showed that circumcision and un-circumcision were equally unavailable for the salvation, of the soul, and that by the deeds of the Law no man could be justified; but he had not yet said to any Jew, forsake Moses, and do not circumcise your children. He told them that Y’Shua HaMashiach had delivered them from the yoke of the Law; but they had, as yet, liberty to wear that yoke, if they pleased. He had shown them that their ceremonies were useless but not destructive; that they were only dangerous when they depended on them for salvation. This is the sum of what Paul had taught on this subject.
Whether this refers to a regular convocation of the Church, or to a tumult that would infallibly take place when it was heard that the missionary was come, we cannot pretend to say; but it is evident that James and the elders wished some prudent steps to be taken, in order to prevent an evil that they had too much reason to fear.
[24] Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.
It is evident that the four men in question were under the vow of Nazariteship; and that the days of their vow were nearly at an end, as they were about to shave their heads; for, during the time of the Nazariteship, the hair was permitted to grow, and only shaven off at the termination of the vow. Josephus observes that Agrippa, on his being advanced from a prison to a throne, by the Emperor Claudius, came to Jerusalem; and there, among other instances of his religious thankfulness shown in the Temple, he ordered very many Nazarites to be shaven, he furnishing them with money for the expenses of that, and of the sacrifices necessarily attending it.
Show them, by such means as are now in thy power, that thou art not an enemy to Moses; that thou dost still consider the law to be holy, and the commandment holy, just, and good. Paul did so, and bore the expenses of those who, from a scruple of conscience, had made a vow, and perhaps were not well able to bear the expense attending it. Had they done this in order to acquire justification through the Law, Paul did assist them, it is a proof that they had not taken this vow on them for this purpose. Indeed, vows rather referred to a sense of obligation, and the gratitude due to G-d for mercies already received, than to the procuring of future favors of any kind.
Paul, the missionary who was most instrumental in taking Israel’s Messianic light to the nations, never wavered from his identity. “I am a Pharisee.” He declared, affirming in the Holy Temple that he had been faithful to the Torah and to the traditions of his fathers. It was only through the error of subsequent centuries that Messiahianity was wrenched from its Hebraic moorings and compromise with the traditions of Hellenic philosophy and Latin systems that finally severed its Jewish connection.
Be at charges with them, that is, defraying the expense of the sacrifices legally required of them, along with his own, which was deemed a mark of Jewish generosity.
[25] As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.
As touching the Gentiles, in regard to the Gentile converts. It might be expedient for Paul to do what could not be enjoined on the Gentiles. They could not command the Gentile converts to observe those ceremonies; while yet it might be proper, for the sake of peace, that the converts to Messianic from among the Jews should regard them. The conduct of the Christians at Jerusalem in giving this advice, and of Paul in following it, may be easily vindicated. If it be objected, as it has been by infidels, that it looks like double-dealing--that it was designed to deceive the Jews in Jerusalem, and to make them believe that Paul actually conformed to the ceremonial Law.
The Gentiles were only to follow the Noahid Laws.
[26] 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 purifcation, until that an offering should be offered for every one of them.
He publicly declared to the priests that he would observe the separation of a Nazarite, and continue it for seven days, at the end of which he would bring an offering for himself and the other four men, according to what the law prescribed in that case.
Besides their typical and religious use, sacrifices were also intended for the support of the state and civil government; inasmuch as the ministers of state were chiefly maintained by them: so that the allotments to the priests out of the sacrifices may be considered as designed, like the civil-list money in other nations, for the immediate support of the crown and the officers of state.
He reflects with comfort on his having complied with the customs of the Jews in order to remove their prejudices against him and his ministry, and against the Gospel which he preached, and to win them over to embrace it: 'Unto the Jews I became as a Jew, that I might gain the Jews; and this I do for the Gospel's sake.' 1 Corinthians 9:20, 23. Paul paid the tribute due to the magistrate by Law, which the missionary enjoins upon all other Christians in all other nations, Romans 13:6.
Do we need to observer the ceremonies connected with the rite of purification, also if we are born again into the family of G-d?

Church of God

[Acts 20:28] Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.
Feed the church of God - or, "the Church of the L-rd." Which of these two readings of the text is the true one, is a question which has divided the best critics: The evidence of manuscripts preponderates in favor of "The L-rd"; some of the most ancient Versions, though not all, so read; and Athanasius, the great champion of the supreme Divinity of Messiah early in the fourth century, says the expression "Church of G-d" is unknown to the Scriptures. Which reading, then, does the internal evidence favor? As "Church of G-d" occurs nine times elsewhere in Paul's writings, and "Church of the L-rd" nowhere, the probability, it is said, is that he used his wonted phraseology here also. But if he did, it is extremely difficult to see how so many early transcribers should have altered it into the quite unusual phrase, "Church of the L-rd"; whereas, if the missionary did use this latter expression, and the historian wrote it so accordingly, it is easy to see how transcribers might, from being so accustomed to the usual phrase, write it "Church of G-d."

Asleep in Church

[Acts 20:9] And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead.
They gathered on Sunday evenings, because Sunday was a normal working day for them. Paul spoke to them and continued his message until midnight: Paul sensed the need to carry on long because he was ready to depart the next day; he knew he might never see these particular Christians again - so he preached for some six hours to them! The combination of the late hour and the heat and perhaps fumes from the oil lamps made the young man Eutychus fall asleep.
Some have supposed that he was merely stunned with the fall, and that he was still alive. But the obvious and therefore the safest interpretation is that he was actually killed by the fall, and was miraculously restored to life. This is an instance of sleeping in public worship that has some apology. No practice is more shameful, disrespectful, and abominable, than that so common of sleeping in the house of G-d.
Luke would not have devoted space to the raising up of somebody who was merely apparently dead.
Talked a long while, even till daybreak: Paul, obviously getting their attention back, continued preaching until daybreak!
Have you ever sat under a ‘long-winded’ preacher?

Sabbath vs Sunday

The last day of the week to honor got changed to the first day of the week.
[Acts 20:7] And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.
Upon the first day of the week, when the disciples came together - This, compared with 1 Cor. 16:2, and other similar allusions, plainly indicates that the Christian observance of the day after the Sabbath, ‘Sunday’ was already a fixed practice of the churches. The Gentile believers changed to Sunday, G-d did not.
Since the Hebrews honored G-d’s Sabbath, the Gentiles choose to honor Sunday.
Since the Hebrews honored G-d’s Passover, the Gentiles choose to honor Easter.
Y’Shua, Himself honored the Fathers set Festivals, I do not understand how Gentiles can justify changing G-d’s plans, though it is now a tradition that no one questions.
And no one chooses to return to G-d’s original plan.

Whom Do You Fear?

[Isa. 51:12-13] I, even I, am he that comforteth you: who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass; And forgettest the LORD thy maker, that hath stretched forth the heavens, and laid the foundations of the earth; and hast feared continually every day because of the fury of the oppressor, as if he were ready to destroy? and where is the fury of the oppressor?
G-d comforts those that are cast down; He delights in being so. Those whom G-d comforts are comforted indeed; His undertaking to comfort them is comfort enough to them.
He comforts those that were in fear; and fear has torment, which calls for comfort. The fear of man has a snare in it which we have need of comfort to preserve us from. He comforts the timorous by chiding them, and that is no improper way of comforting either others or ourselves: Why art thou cast down, and why disquieted? G-d, who comforts His people, would not have them disquiet themselves with amazing perplexing fears of the reproach of men or of their growing threatening power and greatness, or of any mischief they may intend against His people.
We ought to look upon every mankind as a man/woman that shall die. Those we admire, love, and trust to, are men that shall die; let us not therefore delight too much in them nor depend too much upon them. Those we fear we must look upon as frail and mortal, and consider what a foolish thing it is for the servants of the living G-d to be afraid of dying men, that are here to-day and gone tomorrow.
It is absurd to fear continually every day to put ourselves upon a constant rack, so as never to be easy, nor to have any enjoyment of ourselves. Now and then a danger may be imminent and threatening, and it may be prudent to fear it; but to be always in a toss, jealous of dangers at every step, and to tremble at the shaking of every leaf, is to make ourselves all our lifetime subject to bondage (Hebrews 2:15).
A timorous spirit is to apprehend the danger greater and nearer than really it is. Sometimes G-d is pleased at once to show us the folly of so doing: "Where is the fury of the oppressor? It is gone in an instant, and the danger is over ere thou art aware." Your heart is turned, or your hands are tied. What has become of all the furious oppressors of G-d's Israel, that hectored them, and threatened them, and were a terror to them? They passed away, and, lo, they were not; and so shall these.
Our inordinate fear of man is a tacit forgetfulness of G-d. When we disquiet ourselves with the fear of mankind we forget that there is a G-d above them, and that the greatest of men have no power but what is given them from above; we forget the providence of G-d, by which he orders and overrules all events according to the counsel of His own will; we forget the promises He has made to protect His people, and the experiences we have had of His care concerning us, and His seasonable interposition for our relief many a time, when we thought the oppressor ready to destroy; we forget our Jehovah-jirehs, monuments of mercy in the mount of the L-rd. Did we remember to make G-d our fear and our dread, we should not be so much afraid as we are of the frowns of men, Isaiah 8:12, 13. Happy is the man that fears G-d always, Proverbs 28:14, and LK.12:4-5.
Behold, I have taken out of thine hand the cup of trembling, I have covered thee in the shadow of mine hand. I will put it into the hand of them that afflict thee; which have said to thy soul, Bow down, that we may go over: and thou hast laid thy body as the ground, and as the street, to them that went over.
This is not only a proof of what God can do, but a resemblance of what he has done, and will do, for his people; he will find out a way to still the threatening storm, and bring them safely into the harbor.
When faith is weak mankind are in a dreadful hurry, but strong faith does not judge the L-rd to be slack concerning His promise. As G-d achieves His purpose with infinite leisure, He loves a faith that is patient and looks not for its reward this day or the next. 'He that believeth shall not make haste': that is to say, he shall not be ashamed or confounded by present trials so as to rush upon unbelieving actions. Faith leaves times and seasons with G-d to whom they belong.

Exorcist have to be Believers

[Acts 19:13] Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Y’Shua, saying, We adjure you by Y’Shua whom Paul preacheth.
A rebuke to the seven sons of Sceva, the hopeful Jewish exorcists. Then some of the itinerant Jewish exorcists took it upon themselves to call the name of the L-rd Y’Shua over those who had evil spirits, saying, "We exorcise you by the Y’Shua whom Paul preaches." And the evil spirit answered and said, "Y’Shua I know, and Paul I know; but who are you?" Then the man in whom the evil spirit was leaped on them, overpowered them, and prevailed against them, so that they fled out of that house naked and wounded. Was not this a proof that he derived his strength from the evil spirit that dwelt in him?
At that time, there were Jewish exorcists who practiced their "trade" with a lot of superstition and ceremony. Here, a group of itinerant Jewish exorcists try to imitate Paul's "formula" for success.
We exorcise you by the Y’Shua whom Paul preaches: The Jewish exorcists failed because they had no personal relationship with Y’Shua. They only know Y’Shua is the G-d of Paul, not their own G-d.
There are many people - many churchgoers - who will perish in Hell because they have no personal relationship with Y’Shua HaMashiach. They only know "the Y’Shua the pastor preaches" or of "the Y’Shua my spouse believes in" instead of the Y’Shua of their own salvation.
Do you have the "right" to use the name of Y’Shua? These sons of Sceva did not, because they had no personal relationship with Him. “Who are you?" The evil spirit knew exactly who Y’Shua was, and knew exactly who Paul was. But they didn't know who the seven sons of Sceva were. Apparently, evil spirits know who their enemies are, and don't waste their effort knowing those who aren't a threat to them.
The seven sons of Sceva had no real relationship with Y’Shua, they had no spiritual power against the evil spirit. They left the encounter naked and wounded. It was dangerous for them to take the reality of spiritual warfare lightly.
Many who had believed came confessing and renouncing, telling their deeds. Also, many of those who had practiced magic brought their books together and burned them in the sight of all. Ephesus was a stronghold of Satan. Here many evil things both superstitious and satanic were practiced. Books containing formula for sorcery and other ungodly and forbidden arts were plentiful in that city.
Many believers did not know they were involved in the demonic. They see their actions in a far more innocent light, until they knew the reality of the demonic.
These books and scrolls full of magic charms, amulets and incantations were well known in Ephesus, and they were valuable. The drachma was a silver coin representing about a one-fourth a day's wage, and if we estimate 300 working days a year, at an income of $25,000, this amount represented more than $1 million!
Christians must do this also today, removing books, tapes, records, statues, charms, games, or whatever else might have connection with demonic spirits. They should also destroy them so they are of no use to others.
You will have enough temptation in your own mind without going after these things. Is there any habit, any practice that you have got that defiles your soul? If the Messiah loves you, and you come and trust in him, you will make short work of it. Have done with it, and have done with it forever.
The end result will be obviously worth it all!!

School of Tyrannus

Acts 19:9] But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus.
Paul was in Ephesus around 52 AD during his third missionary journey. Prior to having his discussions in the leture hall of Tyrannus, Paul had begun his ministry in a Synagogue, but when some were hardened and did not believe, but spoke evil of the Way before the multitude, Paul departed from them and withdrew the disciples, reasoning daily in the school of Tyrannus. (Tyrannus was a Gentile teacher), but why a school? The word used for school in the original Greek….schole….meant “leisure”. Not exactly my definition of school being an educator, but in Paul’s day discussions and debates were done during leisure time, and the word finally came to refer to a group of persons meeting for the purpose of having discussions or the place where the meeting was held. Schools during Paul’s time can be thought of as modern day literary or philosophy clubs. And this continued for two years, so that all who dwelt in Asia heard the word of the L-rd Y’Shua both Jews and Greeks.
The Greek manuscript of Acts, the Codex Beza, advises discussions were held between 11 am and 4 pm…..the part of the day when men were expected to be conducting leisure activities….not work. During those hours men pursued their hobbies, they rested, or they took part in great discussions in a lecture hall or school, as it were. This would have been the time most people were resting from work, including Paul, who worked to support himself while in Ephesus. These may have also been the "off hours" for the school of Tyrannus.
Paul taught in the alternative accommodation that must have required an enormous effort of endurance to continue, throughout the middle of the day in the heat, teaching for two whole years. As a result, however, all the interested Jews and Greeks of Asia benefited from a period of continuous teaching. This accounts for the sound foundation of the Seven Church in Asia, which later became known as the ‘seed-plot’ of Christianity in the time of John the Divine.
The School of Tyrannus in Northeast Texas, is named after the School the missionary Paul taught in for 2 years in Ephesus. This is meant to an international intensive Christian Dicsipleship School for those who are called to the ministry of the Gospel. It will be open to people from all over the world.
Do not despise small beginnings; see the ripple affects started by one.

Weekly Collections

Acts 18:23 Paul goes to Galatia and Phrygia. It was on this visitation that he ordained the weekly collection (1 Cor. 16:1, 2), which has been since adopted generally, and converted into a public usage throughout Christendom. “Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.” I never noticed that before Paul started it a Christian weekly collection. Not a collection for the church or their leaders. It was to be a charitable collection for the distresses and poverty of Believers in Judea, which at this time were extraordinary, partly through the general calamities of that nation and partly through the particular sufferings to which they were exposed. It is the meaning is that we should lay by as we could spare from time to time, and by this means make up a sum for this charitable purpose, a stock for the poor as well as for ourselves. By this means we will be ready to every good work as the opportunity offers; and many who labor with their own hands for a livelihood should so work that they may have to give to him that needs. (Those who do not work should not eat). Indeed all our charity and benevolence should be free and cheerful, and for that reason should be made as easy to ourselves as may be. We may cheerfully give when we know that we can spare, and that we have been lying by in store that we may give. Our prosperity and success are from G-d and not from ourselves; and he is to be owned in all and honored with all. It is his bounty and blessing to which we owe all we have; and whatever we have is to be used, and employed, and improved, for Him. When G-d blesses and prospers us, we should be ready to relieve and comfort His needy servants; when His bounty flows forth upon us, we should not confine it to ourselves, but let it stream out to others that have a need. Remember when one part of the body hurts the whole body hurts. The good we receive from Him should stir us up to do good to others, to resemble Him in our beneficence; and therefore the more good we receive from G-d the more we should do good to others. When Paul came, as to the disposal of it, he would leave it much to themselves. The charity was theirs, and it was fit they should dispose of it in their own way; he would not meddle with their contributions without their consent. We should not only charitably relieve our poor fellow-believers but do it in such a way as will best signify our compassion to them and care of them. It appears from the whole that the first day of the week, which is the Christian Sabbath, (now separated from the instructions of G-d) was the day on which their principal religious meetings were held on a Sunday. Paul follows here the rule of the Synagogue; it was a regular custom among the Jews to make their collections for the poor on the Sabbath day, (Saturday, the end of the week to rest) that they might not be without the necessaries of life, and might not be prevented from coming to the Synagogue. let him put it in the alms' purse. It was a maxim also with them that, if they found any money, they were not to put it in their private purse, but in that which belonged to the poor. The pious Jews believed that as salt seasoned food, so did alms, riches; and that he who did not give alms of what he had, his riches should be dispersed. The moth would corrupt the bags, and the canker corrodes the money, unless the mass was sanctified by giving a part to the poor. Do you have an Alms purse? Or do you bury your treasures, to keep for yourself? Do you care for the hurting believers and reach out a hand to help where you can? This is one of the most interesting and suggestive incidental narratives in this precious history. What history are you making?

Religious Indifference

[Acts 18:12-17…. If it were a matter of wrong or wicked lewdness, ..., reason would that I should bear with you: But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters.] This is a great story and I see a message in it, so I chose to search it out to bring it to life of true understanding. The Romans comprehended, under the name of Achaia, all that part of Greece which lay between Thessaly and the southernmost coasts of Peloponnesus. The Romans comprehended, under the name of Achaia, all that part of Greece which lay between Thessaly and the southernmost coasts of Peloponnesus. The Romans were accustomed to send a governor into that country, and that they called him the governor of Achaia, not of Greece; because the Achaeans, when they subdued Greece, were the leaders in all the Grecian affairs. The Jews had no power to punish any person in the Roman provinces, and therefore were obliged to bring their complaint before the Roman governor. The powers that be are ordained of G-d. Had the Jews possessed the power here, Paul had been put to death! This fellow persuadeth men to worship G-d contrary to the law. This accusation was very dangerous. The Jews had permission by the Romans to worship their own G-d in their own way: this the laws allowed. The Roman worship was also established by the law. The Jews probably intended to accuse Paul of acting contrary to both laws. "He is not a Jew, for he does not admit of circumcision; he is not a Gentile, for he preaches against the worship of the idols. He is setting up a worship of his own, in opposition to all laws, and persuading many people to join with him: he is therefore a most dangerous man, and should be put to death." When Paul was about to open his mouth, He was about to enter on his defense; but Gallio, perceiving that the prosecution was through envy and malice, would not put Paul to any farther trouble, but determined the matter as follows. If it were a matter of wrong or wicked lewdness, any offense punishable by the magistrate. Wrong would have been of injustice; any thing contrary to the rights of the subject. Lewdness was something by which the subject is grievously wronged; were it any crime against society or against the state. Gallio stated it was according to reason, or the merit of the case, he would patiently hear it. Question of words and names, and of your law . . . I will be no judge, in this only laying down the proper limits of his office. A better answer could not be given by man; and it was highly becoming the acknowledged meekness, gentleness, and benevolence of this amiable man. He concluded that the state had no right to control any man's religious opinion; that was between the object of his worship and his own conscience; and therefore he was not authorized to intermeddle with subjects of this nature, which the law left to every man's private judgment. Had all the rulers of the people in every country acted as this sensible and benevolent Roman, laws against liberty of conscience, concerning religious persecution, would not be found to be, as they not are, blots and disgraces on the statute books of almost all the civilized nations of Europe. State and religion have always been separated, but it is now slowly changing to where if ‘certain things’ that are written in Scripture, and if a speaker mentions it could be imprisoned., such as ‘gay’ rights. Such as a time is this! What happen to liberty of conscience? Gallio, drave them being annoyed at such a case. He saw that their accusation was both frivolous and vexatious, and he ordered them to depart, and the assembly to disperse. The word to which we translate he drave, does not signify here any act of violence on the part of Gallio or the Roman officers, but simply an authoritative dismission. All the Greeks were the Gentile spectators, that these Hellenes were Jews, born in a Greek country, and speaking the Greek language. They took Sosthenes, it is very improbable that this was the same Sosthenes as the missionary afterwards calls "his brother" (1 Cor. 1:1). Crispus might have been removed from his presidency in the Synagogue as soon as the Jews found he had embraced Christianity, and Sosthenes appointed in his place. And, as he seems to have speedily embraced the same doctrine, the Jews would be the more enraged, and their malice be directed strongly against him, when they found that the proconsul would not support them in their opposition to Paul. And beat him before the judgment-seat, Gallio did not concern himself, did not intermeddle with any of these things. As he found that it was a business that concerned their own religion, and that the contention was among themselves, and that they were abusing one of their own sect only, he did not choose to interfere. He, like the rest of the Romans, considered the Jews a most despicable people, and worthy of no regard; and their present conduct had no tendency to cause him to form a different opinion of them from that which he and his countrymen had previously entertained. It is not very likely, however, that Gallio saw this outrage; for, though it was before the judgment seat, it probably did not take place till Gallio had left the court; and, though he might be told of it, he left the matter to the lictors, and would not interfere.Gallio’s brother praise his loving and lovable manners. Religious indifference, under the influence of an easy and amiable temper, reappears from age to age, and not a stranger in our day. The conduct of Gallio has been, in this case, greatly censured; and I think with manifest injustice. In the business brought before his tribunal, no man could have followed a more prudent or equitable course. His whole conduct showed that it was his opinion, that the civil magistrate had nothing to do with religious opinions or the concerns of conscience, in matters where the safety of the state was not implicated. He therefore refused to make the subject a matter of legal discussion. The lictors, and other minor officers, were there in sufficient force to prevent any serious riot, and it was their business to see that the public peace was not broken, besides, as a heathen, he might have no objection to permit this people to pursue a line of conduct by which they were sure to bring themselves and their religion into contempt. These wicked Jews could not disprove the missionary’s doctrine, either by argument or Scripture; and they had recourse to manual logic, which was an indisputable proof of the badness of their own cause, and the strength of that of their opponents. The words, ‘cared for none of those things,’ are both misunderstood and misapplied: we have already seen that they only mean that he would not intermeddle in a controversy which did not belong to has province and sufficient reasons have been alleged why he should act as he did. It is granted that many preachers take this for a text, and preach useful sermons for the conviction of the undecided and lukewarm; and it is to be deplored that there are so many undecided and careless people in the world, and especially in reference to what concerns their eternal interests. But is it not to be lamented, also, thy there should be preachers of G-d's holy word who attempt to explain passages of Scripture which they do not understand. For he who preaches on Gallio cared for none of those things, in the way in which the passage has, through mismanagement, been popularly understood, either does not understand it, or he willing perverts the meaning. Mob setting is when people join one side or another calling out words and names being wrong and lewdness loosing the liberty of conscience, in the war of Religious Indifference. Would we have religious indifference if ALL studied the Word to get its full meaning, than followed it without bending comprising with the world?

Speak Out in the Cities

[Acts 18:9-10: Be not afraid, but speak, and hold not your peace: For I am with you, and no man shall set on you to hurt you: for I have much people in this city.] Be not afraid of the magistrates of the city, for they have no power against you but what is given them from above. It is the cause of heaven you should be pleading, do it boldly. Be not afraid of their words, nor dismayed at their looks; but speak, and hold not your peace; Let slip no opportunity of speaking to them; cry aloud, spare not. Do not hold your peace from speaking for fear of them, nor hold your peace in speaking the truth. Do not speak shyly and with caution, but plainly and fully and with courage. Speak out; use all the liberty of Spirit that becomes an ambassador for the Messiah. The same promise that ratified the general commission (Matthew 28:19, 20), Lo I am with you always, is here repeated. Those that have Y’Shua with them need not to fear, and ought not to shrink. G-d will gave him a warrant of protection to save him harmless, and He is not a respecter of persons: "No man shall set on you to hurt you; you shall be delivered out of the hands of wicked and unreasonable men and shall not be driven hence, as you was from other places, by persecution." G-d does not promise that no man should set on him (for the next news we hear is that he is set upon, and brought to the judgment-seat, 18:12), but, "No man shall set on you to hurt you; the remainder of their wrath shall be restrained; you shall not be beaten and imprisoned here, as you was at Philippi." Paul met with coarser treatment at first than he did afterwards, and was now comforted according to the time wherein he had been afflicted. Trials shall not last always, Psalms 66:10-12. G-d gave him a prospect of success: "For I have much people in this city. Therefore no man shall prevail to obstruct your work, therefore I will be with you to own your work, and therefore do thou go on vigorously and cheerfully in it; for there are many in this city that are to be effectually called by your ministry, in whom you shall see of the travail of your soul." “There is to Me a great people here. The L-rd knows those that are His, yea, and those that shall be His; for it is by His work upon them that they become His, and known unto Him are all His works. "I have them, though they yet know Me not, though yet they are let captive by Satan at his will; for the Father has given them to Me, to be a seed to serve Me; I have them written in the book of life; I have their names down, and of all that were given Me I will lose none; I have them, for I am sure to have them;" whom He did predestinate, those He called.” In our cities, though it is a very profane wicked city, full of impurity, yet in this heap of sin, that seems to be all chaff, there is wheat; in this ore, that seems to be all dross, there is gold. Let us not despair concerning any place, when even in our cities the Messiah has much people.

Paul The Tentmaker

[Acts 18:3] And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers. In Judaism it was not considered proper for a scribe or a rabbi to receive payment for his teaching, so many of them practiced a trade in addition to their study and teaching of the Law. Paul's tentmaking was an important part of his ministry. Though he recognized his right to be supported by those he ministered to (1 Corinthians 9:7-14), he voluntarily supported himself on the mission field so that no one could accuse him of seeking converts for the sake of enriching himself (1 Corinthians 9:15-18). In the modern missions movement, people call any work that a missionary does to support himself on the mission field tentmaking. Tents are made of strips of heavy materials just over a yard wide. Woven of goat or camel hair and hemp like fiber, the material is usually made by women during spare time in their household routines. The raw materials are corded and then spun by means of a spindle. The cord thus spun is as thick as the heavy wrapping cord we use for tying parcels for shipment. It is wound into huge balls as it is spun. The weaving is done in a very crud manner outside the tent, without the aid of a loom, though by a loom like process. A kind of shuttle affair is passed back and forth, alternating between the cords that have been strung out as the warp of the material. When woven, the tent strips are about a quarter of an inch thick. The tent is then actually “made” by sewing these strips together, producing the family residence. The tents are rectangular or oblong, never round or square. They vary in size according to the wealth of the man and the size of his family. There is usually a separating partition in the center to divide the space into “kitchen” and “living room” areas, the former generally serving as the women’s compartment and the latter as the place for the men. This partition is formed either by suspending rugs or extra tent fabric, or more commonly, by stacking up the family supplies of grain and other produce, rugs, bundles of clothing ect. Either carpets or straw mats are spread on the dirt floor for the people to sit on. In the dry weather the tents let through a great deal of sunlight, particularly when the materials are new, so during the first rain of the season, leakage is profuse. But as soon as the rains soak the material, it tightens up and the tent becomes virtually waterproof. They add appropriate accessories as ten ropes, poles and pegs. It is the duty of each woman to weave one new strip of material for her tent annually. Then, during the dry season, with the aid of a professional tentmaker and the male members of her household, she opens the tent in the center, sews in the new strip, and discards the oldest strip at the outside edge. In this way she always keeps a roof over her family. Paul had been designed originally for a lawyer, and had been brought up at the feet of Gamaliel. But it was a regular custom among the Jews to train up their sons to some useful employment, that they might have the means of an honest livelihood. Paul made it a point of conscience to work at that which he had probably been bred to, partly that he might not be burdensome to the churches, and partly that his motives as a minister of the Messiah might not be liable to misconstruction. Cloth tents supplied by the goats of the missionary’s native province, and hence, as sold in the markets of the Levant, called cilicium. In eastern countries, where there was much travel, where there were no inns, and where many were shepherds, such a business might be useful, and a profitable source of living. It appears that the missionary had his lodging with Aquila and his wife Priscilla (from these Latin names one would conclude that they had resided so long in Rome as to lose their Jewish family names); and probably a portion of the profits of the business, after his board was deducted. It was evidently no reproach for a man, at that time, to unite public teaching with an honest useful trade. Even though they were trained up to the liberal sciences, yet they deemed a handicraft trade, or some honorable occupation, an indispensable part of education. The wise generally practice some of the arts, lest they should be dependent on the charity of others." The wisdom of this is obvious; and it is equally plain that a custom of this kind now might preserve the health and lives of many professional men and women, and save from ignoble dependence or vice, in future years, many who are trained up in the lap of indulgence and wealth. This is more to Paul’s praise who did not ask for supplies than to theirs who did not supply him unasked. He supported his own missions, never asking for a hand out. See how industrious Paul was, and how willing to take pains. He that had so much excellent work to do with his mind, yet, when there was occasion, did not think it below him to work with his hands. Even those that are redeemed from the curse of the law are not exempt from that sentence: In the sweat of thy face thou shalt eat bread. Paul therefore maintained himself with his own labor that he might not make the gospel of the Messiah burdensome. He took ‘gifts’ offered but he never asked for it or tried to manipulate to get a hand out. And why should it be so now??

Noble Spirit

[Acts 17:11] These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.
The comparison is between the Jews of the two places; for the triumphs of the Gospel at Thessalonica were mostly among the Gentiles. It was a maxim among the Jews, that "none was of a noble spirit who did not employ himself in the study of the Law.”They received the word with all readiness of mind and heard it not only without prejudice, but with eager interest, "in an honest and good heart" (LK. 8:17), with sincere desire to be taught aright (John 7:17). Mark the "nobility" ascribed to this state of mind. Searching the Scriptures daily whether those things were so as to whether the Christian interpretation which the missionaries put upon the Old Testament Scriptures was the true one, do you search out what your preacher says is truth?
It appears that the Bereans were a better educated and more polished people than those at Thessalonica; in consequence far from persecuting:
1. They heard the doctrine of the Gospel attentively. Those that have ears let them hear!
2. They received this doctrine with readiness of mind: when the evidence of its truth appeared to them sufficiently convincing, they had too much dignity of mind to refuse their assent, and too much honesty to hide their approbation.
3. They searched the Scriptures, of the Old Testament, to see whether these thing were so: to see whether the promises and types corresponded with the alleged fulfillment in the person, works, and sufferings of Y’Shua HaMashiach.
Are you searching the Old Testament also that you may fully understand the back ground of the New?
4. They continued in this work; they searched the Scriptures daily, whether those things were so. Daily is the key word. Daily you need to study His Word!
What Bible school student ever escaped memorizing this verse? “They were more noble minded, not in the fictitious nobility of earth, but in their generous sympathies of piety and humanity with the Divine Will."
One of the epic principles in evidence here is that even the word of anyone is properly studied and verified in the light of the Bible, the same being not the word of men, but of G-d. In these days when religious people are solicited to accept the word of so-called "successors" to the missionaries regardless of obvious conflict with the sacred Scriptures, the example of these Bereans has an amazing relevance. Any teaching, even that of a genuine preacher, to say nothing of alleged "successors," that fails to harmonize with the Bible is to be rejected.
You research is not to be casual. You searched the Scriptures. It was worth it to you to work hard at it, and investigate what the Word of G-d says, and how the preaching, teaching matches up with it. You must also search the Scriptures daily to find out. It isn’t a one time, quick look. You must make it a point of diligent, extended study. You can understand and find out truth from the Bible for G-d said to “study to show yourself approved”. For you, the Bible is not just a pretty book of poetry or mystery or nice spiritual inspiration for thoughts-for-the-day. It was a book of truth, and that truth was there to find out.
Many people have clear heads, but closed hearts, and never receive the word with all readiness. They are too ‘busy’ and their priorities are out of order. Don’t become one of them.
We may notice that this energy, which seeks the Gentiles, never loses sight of the favor of G-d towards His elect people-a favor that sought them till the end of time.
May you have a noble spirit in tune to the Father's Word.

Righteous Vindication

[Acts 16:36] And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace.
[37] But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out.
There are three aggravating circumstances mentioned:
1. That they had been beaten, contrary to the Roman laws.
2. That it had been public; the disgrace had been in the presence of the people, and the reparation ought to be as public.
3. That it had been done without a trial, and while they were un-condemned and therefore the magistrates ought themselves to come and release them, and thus publicly acknowledge their error. Paul knew the privileges of a Roman citizen; and at proper times, when the interests of justice and religion required it, he did not hesitate to assert them. In all this he understood and accorded with the Roman laws. The Valerian law declared that if a citizen appealed from the magistrate to the people, it should not be lawful for the magistrate to beat him with rods, or to behead him.
Being Romans, or having the privilege of Roman citizens. They were born Jews, but they claimed that they were Roman citizens, and had a right to the privilege of citizenship. On the ground of this claim, and the reason why Paul claimed to be a Roman citizen.
The release should be as public as the unjust act of imprisonment. As they have publicly attempted to disgrace us, so they should as publicly acquit us. This was a matter of mere justice; and as it was of great importance to their character and success, they insisted on it.
Nay - but let them come, etc. It was proper that they should be required this:
1. Because they had been illegally imprisoned, and the injustice of the magistrates should be acknowledged.
2. Because the Roman laws had been violated, and the majesty of the Roman people thus insulted and honor should be done to the laws.
3. Injustice had been done to Paul and Silas, and they had a right to demand just treatment and protection.
4. Such a public act on the part of the magistrates would strengthen the young converts, and show them that the apostles were not guilty of a violation of the laws.
5. It would tend to the honor and to the furtherance of religion. It would be a public acknowledgment of their innocence; and would go far towards lending to them the sanction of the laws as religious teachers.
The magistrates were apprehensive of punishment for having imprisoned them in violation of the laws of the empire. To punish unjustly a Roman citizen was deemed an offence to the majesty of the Roman people, and was severely punished by the laws. The punishment appointed for those who abrogated or transgressed the Valerian law was death, and the confiscation of his property.
A Believer may bear much as a man in a private capacity, and may submit, without any effort to seek reparation; but where the honor of the gospel is concerned--where submission, without any effort to obtain justice, might be followed by disgrace to the cause of religion--a higher obligation may require him to seek a vindication of his character, and to claim the protection of the laws. His name, and character, and influence, belong to the church. The laws are designed as a protection to an injured name, or of violated property and rights, and of an endangered life. And when that protection can be had only by an appeal to the laws, such an appeal, as in the case of Paul and Silas, is neither vindictive nor improper. My private interests I may sacrifice, if I choose; my public name, and character, and principles belong to the church and the world; and the laws, if necessary, may be called in for their protection.
Paul and Silas did not seem to get their righteous vindication but their unkind and inhospitable request that they should leave them, was the means of the extension of the gospel into adjacent regions. The preachers of the gospel were not such despicable
people as they were commonly looked upon to be, and that they merited better treatment than what they received.
Maybe you have not received righteous vindication when you should have. G-d has seen the goings on and He can use a bad situation to send you to the ones that are open to the truth, thus glorifying His kingdom.
Let not ministers be discouraged, though they see not the fruit of their labors presently; the seed sown seems to be lost under the clods, but it shall come up again in a plentiful harvest in due time.