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“After the uproar ceased, Paul sent for the disciples, and after encouraging them, he said farewell and departed for Macedonia. ² When he had gone through those regions and had given them much encouragement, he came to Greece. ³ There he spent three months, and when a plot was made against him by the Jews as he was about to set sail for Syria, he decided to return through Macedonia. ⁴ Sopater the Berean, son of Pyrrhus, accompanied him; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timothy; and the Asians, Tychicus and Trophimus. ⁵ These went on ahead and were waiting for us at Troas, ⁶ but we sailed away from Philippi after the days of Unleavened Bread, and in five days we came to them at Troas, where we stayed for seven days.” (Acts 20:1–6)

After the riot in Ephesus was quelled, Paul spoke some encouraging words to the believers in Ephesus, said his farewells and departed once again for Macedonia. Today’s text begins to cover more than a year in the life and ministry of the Apostle Paul.

After the apostle traveled through Macedonia and encouraged the believers, Paul then arrived in Greece. Staying three months, he was all set to set sail for Syria but a plot by the unbelieving Jews against him compelled him to return to Syria, and ultimately Jerusalem (2 Corinthians 8:1-3) by land through Macedonia.

It was at this point in his historical chronicle, that Luke mentions several of Paul’s traveling companions and fellows missionaries. These included Sopater the Berean, son of Pyrrhus, Aristarchus and Secundus who belonged to the Thessalonian church, Gaius of Derbe, and Timothy, along with the Asians, Tychicus and Trophimus.

It is when Luke recorded Paul’s arrival at Troas, that he reinserted himself into the historical narrative. We know this by the change in the personal pronouns to “us” and “we.” He wrote, “These (referring to the previously mentioned companions of Paul) went on ahead and were waiting for us at Troas, ⁶ but we sailed away from Philippi after the days of Unleavened Bread, and in five days we came to them at Troas, where we stayed for seven days.”

Luke’s mention of the Feast of the Unleavened Bread indicated that the Passover Celebration was completed. It also means that the events Luke recorded occurred during the spring of the year. Probably A.D. 55.

It is at this time that Paul wrote his second canonical epistle to the church in Corinth. When next we meet, we will begin a survey examination of 2 Corinthians.

As Paul ministered with his beloved companions, take encouragement that so do you. None of us is an island but is in need of others to assist us and we to assist them in serving the Lord.

Soli deo Gloria!

^35 “And when the town clerk had quieted the crowd, he said, “Men of Ephesus, who is there who does not know that the city of the Ephesians is temple keeper of the great Artemis, and of the sacred stone that fell from the sky? ³⁶ Seeing then that these things cannot be denied, you ought to be quiet and do nothing rash. ³⁷ For you have brought these men here who are neither sacrilegious nor blasphemers of our goddess. ³⁸ If therefore Demetrius and the craftsmen with him have a complaint against anyone, the courts are open, and there are proconsuls. Let them bring charges against one another. ³⁹ But if you seek anything further, it shall be settled in the regular assembly. ⁴⁰ For we really are in danger of being charged with rioting today, since there is no cause that we can give to justify this commotion.” ⁴¹ And when he had said these things, he dismissed the assembly.” (Acts 19:35–41)

The Ephesian town clerk was a non-Roman city official. He would be most likened to a city manager or mayor. This unnamed individual possessed real authority. The crowd recognized him and became quiet.

The clerk said, “Men of Ephesus, who is there who does not know that the city of the Ephesians is temple keeper of the great Artemis, and of the sacred stone that fell from the sky?” Like most politicians, the official sought to ingratiate himself to the crowd by affirming what he knew they wanted to hear.

He then said, “Seeing then that these things cannot be denied, you ought to be quiet and do nothing rash.” The clerk says that the so-called un-deniability of the legend of Artemis should cause no alarm among the citizens of the city. They have nothing to worry about and therefore should not act hastily.

While the facts concerning Artemis are disputable as fact, the seizing of Paul’s two companions, Gaius and Aristarchus, are not. The clerk states, “For you have brought these men here who are neither sacrilegious nor blasphemers of our goddess.” With well-chosen rhetoric, the city official warned the crowd that they have wronged two innocent men. The crowd, in fact, are the real lawbreakers.

The official then said, “If therefore Demetrius and the craftsmen with him have a complaint against anyone, the courts are open, and there are proconsuls. Let them bring charges against one another. ³⁹ But if you seek anything further, it shall be settled in the regular assembly.” He stressed to the citizens the importance of following the rule of law. There is a correct way of handling legal disputes and rioting is not the correct way.

Finally, the clerk warned them when he said, “For we really are in danger of being charged with rioting today, since there is no cause that we can give to justify this commotion.” And when he had said these things, he dismissed the assembly.” Demetrius said that the Apostle Paul would cost the city its prestige among the ancient world. Ironically, it would be the behavior of the Ephesian citizens which would bring about that result. The official dismissed the crowd and apparently they complied.

Is it ever appropriate for Christians to riotously protest against society’s ills and injustice? 1 Timothy 2:1–2 (ESV) says, “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, ² for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way.”  

Believers are to pray, intercede, and gives thanks on behalf of all kinds of people including those who serve in government. The purpose of this is so that believers in Christ may conduct their lives in a tranquil and well-ordered life which is devoted to God and respectful.

May each believer in Christ take this truth from I Timothy to heart, regardless of who serves in government positions on the federal, state, or local level.

Soli deo Gloria!  

⁷ “And after a time his master’s wife cast her eyes on Joseph and said, “Lie with me.” ⁸ But he refused and said to his master’s wife, “Behold, because of me my master has no concern about anything in the house, and he has put everything that he has in my charge. ⁹ He is not greater in this house than I am, nor has he kept back anything from me except you, because you are his wife. How then can I do this great wickedness and sin against God?” (Genesis 39:7–9 (ESV)

^13 “The woman Folly is loud; she is seductive and knows nothing. ¹⁴ She sits at the door of her house; she takes a seat on the highest places of the town, ¹⁵ calling to those who pass by, who are going straight on their way, ¹⁶ “Whoever is simple, let him turn in here!” And to him who lacks sense she says, ¹⁷“Stolen water is sweet, and bread eaten in secret is pleasant.” ¹⁸ But he does not know that the dead are there, that her guests are in the depths of Sheol.” (Proverbs 9:13–18 (ESV)

The sin by Potiphar’s wife against Joseph began with her eyes. She began to desire Joseph in what she saw (Gen. 39:6; I John 2:15-17). She brazenly commanded him to lie with her, which is another way of saying she wanted to be physically intimate with the young Hebrew. Her demands towards him were relentless.

Dr. Don Carson writes, “Remarkable beauty, either of men or women, often proves a dangerous snare both to themselves and others, which forbids pride in it and commands constant watchfulness against the temptation that attends it. We have great need to make a covenant with our eyes (Job 31:1), lest the eye infect the heart. Joseph’s mistress had a husband that ought to have been to her for a covering of the eyes from all others (Gen. 20:16).”

However, Joseph’s integrity shone brightly. He continually and fervently refused to have anything to do with her. He even continually told her why he would not give in to her advances. “Behold, because of me my master has no concern about anything in the house, and he has put everything that he has in my charge. ⁹ He is not greater in this house than I am, nor has he kept back anything from me except you, because you are his wife. How then can I do this great wickedness and sin against God?”

Joseph logically told Potiphar’s wife that he could not sin against Potiphar in light of all the good he had done on Joseph’s behalf. However, the ultimate reason was he saw her sin in contrast to God’s holiness. What she wanted to do was great wickedness and sin against the LORD. It was depravity and it was wrong.

Dr. Carson adds, “She was daring and shameless in the sin. With an impudent face, and a harlot’s forehead, she said, Lie with me, having already, by her wanton looks and unchaste desires, committed adultery with him in her heart. Note, where the unclean spirit gets possession and dominion in a soul, it is as with the possessed of the devils (Lu. 8:27, 29), the clothes of modesty are thrown off and the bands and fetters of shame are broken in pieces. When lust has got head, it will stick at nothing, blush at nothing; decency, and reputation, and conscience, are all sacrificed to that Baal-peor.”

May each of us resolve to not sacrifice decency, reputation and conscience for the fleeting and deceptive desire of sin.

Soli deo Gloria!

^28 “When they heard this they were enraged and were crying out, “Great is Artemis of the Ephesians!” ²⁹ So the city was filled with the confusion, and they rushed together into the theater, dragging with them Gaius and Aristarchus, Macedonians who were Paul’s companions in travel. ³⁰ But when Paul wished to go in among the crowd, the disciples would not let him. ³¹ And even some of the Asiarchs, who were friends of his, sent to him and were urging him not to venture into the theater. ³² Now some cried out one thing, some another, for the assembly was in confusion, and most of them did not know why they had come together. ³³ Some of the crowd prompted Alexander, whom the Jews had put forward. And Alexander, motioning with his hand, wanted to make a defense to the crowd. ³⁴ But when they recognized that he was a Jew, for about two hours they all cried out with one voice, “Great is Artemis of the Ephesians!” (Acts 19:28–34)

Upon hearing the inflammatory statements against the Apostle Paul and the Gospel by Demetrius the Ephesian silversmith, his fellow tradesmen and craftsmen became totally furious with wrathful indignation and began to continually shout and scream ““Great is Artemis of the Ephesians!”

Consequently, the city became filled with an emotional and uproarious tumult. Crowds of people converged upon the city’s open-air theater. In the process, the mob seized Gaius and Aristarchus, who Luke described as Paul’s traveling companions.

Paul, perhaps wishing to prevent any harm to his two companions and also to address the crowd, is prevented in doing so by the disciples of Jesus living in Ephesus. There were other Asians who were Paul friends who also earnestly and continually implored and begged him not to go into the theater.

The atmosphere within the theater was total chaos. Luke records that, “Now some cried out one thing, some another, for the assembly was in confusion, and most of them did not know why they had come together.”

Some of the crowd prompted a Jew named Alexander to address the people. In his commentary on Acts, Dr. Simon Kistemaker writes, “The Jews wanted to clear themselves of any charge of opposing the worship of Artemis. At the same time they want to place Paul and his followers in a bad light.” Whatever the reason to have Alexander speak, upon hearing that he was a Jew, the mob began to shout and scream all the more “Great is Artemis of the Ephesians!” They di this for two solid hours.

As we have seen in our own day, riotous people do not conduct themselves with any rhyme or reason. Their intention is to destroy, to be heard and to shout down any opposition. Rational thought is seldom seen in such instances.

How was this situation resolved? We will see when next we meet.

Soli deo Gloria!

^23 “About that time there arose no little disturbance concerning the Way. ²⁴ For a man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen. ²⁵ These he gathered together, with the workmen in similar trades, and said, “Men, you know that from this business we have our wealth. ²⁶ And you see and hear that not only in Ephesus but in almost all of Asia this Paul has persuaded and turned away a great many people, saying that gods made with hands are not gods. ²⁷ And there is danger not only that this trade of ours may come into disrepute but also that the temple of the great goddess Artemis may be counted as nothing, and that she may even be deposed from her magnificence, she whom all Asia and the world worship.” (Acts 19:23–27)

As we have previously seen throughout the Apostle Paul’s ministry, the preaching of the Gospel promotes not only repentance of sins and a reception of Jesus Christ as Savior and Lord, but it also produces rejection and reviling. Such was the case in Ephesus spearheaded by a silversmith named Demetrius.

Demetrius made silver shrines of the Greek goddess Artemis. He had a thriving business and made a lucrative living in idolatry.

However, he became concerned that his business and profit bottom line would take a hit. This was because of the many people turning to the Lord Jesus Christ for salvation through the preaching of the Gospel by Paul.

Demetrius gathered his fellow craftsmen and said, “Men, you know that from this business we have our wealth. ²⁶ And you see and hear that not only in Ephesus but in almost all of Asia this Paul has persuaded and turned away a great many people, saying that gods made with hands are not gods.” It is apparent that Demetrius is not a worshipper of Artemis but rather a worshipper of his wealth. Money is what he holds in high esteem.

Demetrius continued by saying, “And there is danger not only that this trade of ours may come into disrepute but also that the temple of the great goddess Artemis may be counted as nothing, and that she may even be deposed from her magnificence, she whom all Asia and the world worship.”

I think Demetrius actually believed what he said. He certainly wanted to convince his fellow tradesmen. How noble of him to want to guard and protect the reputation of Artemis when in reality he was mainly concerned about losing his income.

Today’s text illustrates that when individuals receive Jesus Christ as Lord and Savior their lives begin to change. When once people bought the shrines Demetrius made and sold, they no longer did so because they were now worshippers of the One, True God.

How has your life and lifestyle changed since becoming a follower of Jesus Christ? What changes still need to occur? Let us all praise the Lord for the work He has done in our lives, the work He is currently doing, and the work He will do in the future.

Have a blessed day in the Lord.

Soli deo Gloria!

²¹ Now after these events Paul resolved in the Spirit to pass through Macedonia and Achaia and go to Jerusalem, saying, “After I have been there, I must also see Rome.” ²² And having sent into Macedonia two of his helpers, Timothy and Erastus, he himself stayed in Asia for a while.” (Acts 19:21–22)

Have you ever made up your mind? What does this idiom or phrase mean? To make up one’s mind means to decide to do something, or not, and/or to make a decision.

The Apostle Paul personally resolved to once again journey through the region of Macedonia and Achaia and then eventually to Jerusalem. He resolved to do this Luke says, “In the Spirit.” The text does not say “my spirit” or “his spirit” but rather “the Spirit.” This is a clear reference to the prompting by the Holy Spirit God.

This sovereign resolution from the LORD is supported by Paul’s own words when he said, ““After I have been there, I must also see Rome.” The word “must” is a present active imperative verb. It means that the goal or plan is absolutely necessary, inevitable, and in the sovereign plan of God (Acts 19:36; John 12:34; Luke 24:26). There can be no deviation or turning back from God’s direction.

Paul’s intention is to revisit the churches which the LORD established during the apostle’s second missionary journey. Following this, he intended to circle back to Jerusalem and then visit the existing church in the city of Rome. To prepare for this journey, Paul sent Timothy and Erastus ahead to Macedonia while he remained in Asia.

Dr. John Walvoord writes that, “This verse (Acts 9:21) sets the tone for the remainder of the book (Acts). Paul’s sights were now set on Rome (via Jerusalem) with the ultimate goal of reaching Spain (Rom. 1:15; 15:22–24). Luke made no reference to Spain because one of his purposes in writing Acts was to trace the spread of the gospel up to Paul’s being in Rome, center of the Roman world. Several have observed how Luke’s Gospel focuses in on Jerusalem, whereas Acts emphasizes the message going out from Jerusalem to Rome. These two cities seem to be the focal points of Luke-Acts.”

Today’s text illustrates how the LORD’s leading within our soul leads to outward changes of behavior and practice. What is the LORD prompting you to do, or to refrain from doing? Is your mind made up?

Soli deo Gloria!

We will devote each Lord’s Day in 2021 at hiswordtoday.org to present a portion of the Westminster Confession of Faith (WCF). For those unfamiliar with the WCF, a brief explanation is appropriate. 

The Westminster Confession of Faith is a Reformed confession of faith. Drawn up by the 1646 Westminster Assembly as part of the Westminster Standards to be a confession of the Church of England, it became and remains the “subordinate standard” of doctrine (to Scripture) in the Church of Scotland and has been influential within Presbyterian churches worldwide.

It is to that “most precise and accurate summary of the content of biblical Christianity” that we will give our time and attention to each Lord’s Day in the year of our Lord, 2021. I trust you will be edified and encouraged each week by The Westminster Confession of Faith.

Chapter One: The Holy Scriptures. Part 3.

4. The authority of the holy Scripture, for which it ought to be believed and obeyed, dependeth not upon the testimony of any man or church, but wholly upon God (who is truth itself), the Author thereof; and therefore it is to be received, because it is the Word of God.^a

a. 1 Thes 2:13; 2 Tim 3:16; 2 Pet 1:19, 21; 1 John 5:9.

5. We may be moved and induced by the testimony of the Church to an high and reverent esteem of the holy Scripture;^a and the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is to give all glory to God), the full discovery it makes of the only way of man’s salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God; yet, notwithstanding, our full persuasion and assurance of the infallible truth, and divine authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the Word in our hearts.^b

a. 1 Tim 3:15. • b. Isa 59:21; John 16:13-14; 1 Cor 2:10-12; 1 John 2:20, 27.

Soli deo Gloria!

The main thrust of I Corinthians is corrective rather than doctrinal, However, Paul gave seminal teaching on many doctrines that directly relate to the matters of sin and righteousness. In one way or another, wrong living always stems from wrong belief.

Sexual sins for example, including divorce, are inevitably related to disobeying God’s plan for marriage and the family (7:1–40). Proper worship is determined by such things as recognition of God’s holy character (3:17), the spiritual identity of the church (12:12–27), and the holy partaking of the Lord’s Supper (11:17–34).

Concurrently, it is not possible for the church to be edified faithfully and effectively unless believers understand and exercise their spiritual gifts (12:1–14:40). The importance of the doctrine of the resurrection is also emphasized (I Corinthians 15:13–14).

In addition to those themes, Paul briefly dealt with God’s judgment of believers, the right understanding of which will produce right motives for godly living (see 3:13–15). The right understanding of idols and of false gods, in general, was to help the immature Corinthians think about such things as eating meat that had been sacrificed to idols (8:1–11:1). The right understanding and expression of genuine, godly love was mandatory to right use of spiritual gifts and even to right knowledge about all the things of God (13:1–13).

Paul dealt with the cross, divine wisdom and human wisdom, the work of the Spirit in illumination, carnality, eternal rewards, the transformation of salvation, sanctification, the nature of Christ, union with him, the divine role for women, marriage and divorce, Spirit baptism, indwelling and gifting, the unity of the church in one body, the theology of love, and the doctrine of resurrection. All these establish foundational truth for godly behavior.

More to come.

Soli deo Gloria!

¹Paul, called by the will of God to be an apostle of Christ Jesus, and our brother Sosthenes, ² To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours: (1 Corinthians 1:1–2)

While the Apostle Paul ministered in Ephesus, he took the opportunity to write to the church in Corinth. The epistle in question is known as I Corinthians.

The letter was named for the city of Corinth, where the church was located. With the exception of personal epistles addressed to Timothy, Titus, and Philemon, all of Paul’s letters bear the name of the city, or region, where the churches addressed existed.

The Isthmian games, one of the two most famous athletic events of that day (the other being the Olympian games), was hosted by Corinth, resulting in many visitors to the city. Even by the pagan standards of its own culture, Corinth became so morally corrupt that its very name became synonymous with debauchery and moral depravity. To “corinthianize” came to represent gross immorality and drunken debauchery.

In I Corinthians 6:9–10, Paul lists some of the specific sins for which the city was noted and which formerly had characterized many believers in the church there. Tragically, some of the worst sins were still found among some church members. One of those sins, incest, was condemned even by most pagan Gentiles (5:1).

Like most ancient Greek cities, Corinth had an acropolis (lit., “a high city”), which rose 2,000 feet and was used both for defense and for public worship. The most prominent edifice on the acropolis was a temple to Aphrodite, the Greek goddess of love. Some 1,000 priestesses, who were “religious” prostitutes, lived and worked there and came down into the city in the evening to offer their services to male citizens and foreign visitors.

Unable to fully break with the culture from which it came, the church at Corinth was exceptionally cliquish, showing its carnality and immaturity. After the gifted Apollos had ministered in the church for some time, a group of his admirers established a separate faction which had little to do with the rest of the church. Another group developed that was loyal to Paul, another claimed special allegiance to Peter (Cephas), and still another to Christ alone (see 1 Cor. 1:10–13; 3:1–9).

The most serious problem of the Corinthian church was worldliness, an unwillingness to divorce the culture around them. Most of the believers could not consistently separate themselves from their old, selfish, immoral, and pagan ways. It became necessary for Paul to write to correct this, as well as to command the faithful Christians not only to break fellowship with the disobedient and unrepentant members, but to put those members out of the church (5:9–13).

Before he wrote this inspired letter, Paul had written the church a previous letter (see 5:9), which was also corrective in nature. Because a copy of that letter has never been discovered, it has been referred to as “the lost epistle.” There was another non-canonical letter after 1 Corinthians, usually called “the severe letter” (2 Cor. 2:4).

The most controversial issue for interpretation in I Corinthians concerns the sign gifts discussed in chs. 12–14, particularly the gifts of miracles and speaking in tongues-languages. Many believe that all the gifts are permanent, so that the gift of speaking in tongues will cease (13:8) only at the time the gifts of prophecy and of knowledge cease, namely, when that which is perfect has come (13:10). Those who maintain that tongues and miracles are still valid spiritual gifts in the church today believe they should be exercised with the same power they were in NT times by the apostles. Others believe the miraculous sign gifts have ceased. This controversy continues within the church today.

More to come.

Soli deo Gloria!

⁸ But I will stay in Ephesus until Pentecost, ⁹ for a wide door for effective work has opened to me, and there are many adversaries.” (1 Corinthians 16:8–9)

While the Apostle Paul ministered in Ephesus, he took the opportunity to write to the church in Corinth. The epistle in question is known as I Corinthians.

The letter was named for the city of Corinth, where the church was located. With the exception of personal epistles addressed to Timothy, Titus, and Philemon, all of Paul’s letters bear the name of the city, or region, where the churches addressed existed.

Pauline authorship of I Corinthians has been universally accepted by the church since the first century. First, the apostle claimed to have written the epistle (1:1, 13; 3:4–6; 4:15; 16:21). Second, this epistle has been acknowledged as genuine since A.D. 95 by Clement of Rome, who was writing to the Corinthian church. Other early Christian leaders who authenticated Paul as author include Ignatius (c. A.D. 110), Polycarp (c. A.D. 135), and Tertullian (c. A.D. 200).

As indicated by today’s text, the epistle was most likely written in the first half of A.D. 55 from Ephesus (16:8–9, 19) while Paul was on his third missionary journey. The apostle intended to remain on at Ephesus to complete his three-year stay (Acts 20:31) until Pentecost (May/June) A.D. 55 (1 Cor. 16:8). Then he hoped to winter (A.D. 55–56) at Corinth (1 Cor. 16:6; Acts 20:2). His departure for Corinth was anticipated in his writing (1 Cor. 4:19; 11:34; 16:8).

The city of Corinth was located in southern Greece, in what was the Roman province of Achaia, c. 45 miles west of Athens. This lower part, the Peloponnesus, is connected to the rest of Greece by a 4-mile-wide isthmus, which is bounded on the east by the Saronic Gulf and on the west by the Gulf of Corinth. Corinth is near the middle of the isthmus and is prominently situated on a high plateau.

For many centuries, all north-south land traffic in that area had to pass through or near this ancient city. Since travel by sea around the Peloponnesus involved a 250-mile voyage that was dangerous and obviously time consuming, most captains carried their ships on skids or rollers across the isthmus directly past Corinth. Corinth understandably prospered as a major trade city, not only for most of Greece but for much of the Mediterranean area, including North Africa, Italy, and Asia Minor. A canal across the isthmus was begun by the emperor Nero during the first century A.D., but was not completed until near the end of the nineteenth century.

More to come.

Soli deo Gloria!