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The Apostle Paul: The Churches are Strengthened and Grow. .

4 As they went on their way through the cities, they delivered to them for observance the decisions that had been reached by the apostles and elders who were in Jerusalem. 5 So the churches were strengthened in the faith, and they increased in numbers daily.” (Acts 16:4–5)

Paul, Silas and Timothy traveled though the various cities that Paul and Barnabas visited during their previous missionary journey. However, instead of solely sharing the Gospel, the three missionaries delivered the letter and subsequently explained the decisions reached at the Jerusalem Council.

As a result, the churches were strengthened in their faith. The churches became more firm in their trust in, commitment to, dependence upon and worship of Jesus Christ as Savior and Lord.

Dr. R. C. Sproul comments that, “The unity of the visible church is evident in the fact that a decision reached by a council in Jerusalem, in response to an issue in Syrian Antioch, is now communicated as binding on churches in other cities and regions.”

The churches also increased in numbers on a daily basis. Luke does not mention any church growth principles being implemented. Rather, it was the sovereign work of the Holy Spirit through the preaching of the Gospel of Jesus Christ which resulted in not only spiritual growth but also numerical growth.

I Corinthians 3:5-9 says, “5 What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each. 6 I planted, Apollos watered, but God gave the growth. 7 So neither he who plants nor he who waters is anything, but only God who gives the growth. 8 He who plants and he who waters are one, and each will receive his wages according to his labor. 9 For we are God’s fellow workers. You are God’s field, God’s building.”

God is the cause for true church growth. He is the only One who sovereignly appoints or assigns specific converts to specific sharers of the Gospel. Let us always remember this biblical truth.

Soli deo Gloria!

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The Apostle Paul: So as Not to Give an Offense.

“Paul wanted Timothy to accompany him, and he took him and circumcised him because of the Jews who were in those places, for they all knew that his father was a Greek.” (Acts 16:3)

Paul welcomed Timothy to his evangelistic missionary team. Unlike John/Mark, the Apostle Paul was impressed with this young man and eagerly wanted Timothy to join him and Silas on this second missionary journey.

However, there was a problem which needed to be resolved. Timothy was a product of a mixed marriage between a Jewish mother and a Gentile father. Timothy had never been circumcised when he was 8 days old (Genesis 17:10-14). Therefore, as an uncircumcised son of a Jew, he would have been an offense to other Jews. Ironically, if both of his parents had been Gentiles, his uncircumcised condition would not have been a problem.

Even though Paul is carrying a decree from the Jerusalem Council explaining that circumcision was not a necessary condition for conversion, he was willing to circumcise Timothy in order that Timothy might minister to the Jews without giving offense. Remember, Luke records that the Jews in the region all knew that Timothy’s father was a Greek.

Dr. Simon Kistemaker writes, “Paul himself wanted to be all things to all people, so that he might win both Jew and Gentile for Christ (I Corinthians 9:19-23). He expected that Timothy, a fellow missionary, would do the same. Timothy does, and becomes an invaluable aid to the apostle.”

Dr. R. C. Sproul writes, “Although Paul adamantly resists the imposition of circumcision on Gentiles such as Titus (Galatians 2:1-3), Timothy’s status as the offspring of a mixed marriage would be questionable in the eyes of the Jewish community. Rather than risking a hindrance to Timothy’s ministry among those who might regard him as an uncircumcised Jew, Paul removes that obstacle (I Corinthians 9:19-23; 10:32-33).”

What obstacles may you remove from your own life in order to not hinder your ministry and communication of the Gospel? Think about it.

Soli deo Gloria!  

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The Apostle Paul: Timothy Joins Paul and Silas

“Paul came also to Derbe and to Lystra. A disciple was there, named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek. 2 He was well spoken of by the brothers at Lystra and Iconium.” (Acts 16:1–2)

Paul returned, along with his companion Silas, to the towns of Derbe and Lystra. He did so in order to encourage the new believers he and Barnabas ministered to during their First Missionary Journey. Living in Lystra was a young man named Timothy.  

Timothy was already a disciple of Jesus Christ when Paul met him. Luke records that Timothy’s Jewish mother was also a believer. However, Timothy’s Greek father was not a Christian. Timothy was a third-generation Christian after his mother, Eunice, and grandmother, Lois (2 Timothy 1:5). The apostle Paul, undoubtedly Timothy’s spiritual father, refers to him as “my true child in the faith” (1 Timothy 1:2).

Timothy possessed a good reputation. Luke records that the Christians in Lystra and Iconium continually spoke well of him. Timothy lived a good testimony of faith.

One commentator writes, “Probably Timothy was about eighteen years of age, a convert of Paul’s former visit a few years before (1 Tim. 1:2) and still young twelve years later (1 Tim. 4:12). Paul loved him devotedly (1 Tim. 1:3; 5:23; 2 Tim. 3:15; Phil. 2:19f.). It is a glorious discovery to find a real young preacher for Christ’s work.

Dr. R .C. Sproul writes, “All believers grow in Christ at varying rates, and those who are young may be quite mature spiritually. We must not discount the usefulness to Christ of anyone young or old. Neither should we discount our own abilities because of youth or age. Seek to grow in Christ to the full extent and to serve Him faithfully no matter what your age.”

Soli deo Gloria!

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The Apostle Paul: The Second Missionary Journey Begins.

40 but Paul chose Silas and departed, having been commended by the brothers to the grace of the Lord. 41 And he went through Syria and Cilicia, strengthening the churches.” (Acts 15:40–41)

 One of the results of God’s providence in permitting Paul and Barnabas to separate was that now there were two missionary teams. Barnabas and John/Mark sailed to Cyprus (Acts 15:39) while Paul chose Silas from Jerusalem (Acts 15:22) to be his new missionary companion. The Church of Antioch commended them to the Lord’s grace.

Paul and Silas then revisited the churches God started through the work of Paul and Barnabas. Paul’s Second Missionary Journey had begun. However, what do we know about Silas?

We have already seen that Silas was a respected leader in the Jerusalem church, who was also called Silvanus (2 Corinthians1:19; 1 Thessalonians 1:1; 2 Thessalonians 1:1; 1 Peter 5:12). The name “Silas” is possibly the Aramaic form of the Hebrew name “Saul,” which when given a Latin form became Silouanos (Silvanus). Therefore, Silas had two names—a Latin name and a shorter, Jewish name. The name Silas was known in the Hellenistic Greek era and appears in various inscriptions. Luke used the name Silas throughout the Book of Acts. Paul and Peter used the Roman name in their epistles.

Silas’s name appears eight times during Luke’s account of the Second Missionary Journey (Acts 16:19, 25, 29; 17:4, 10, 14–15; 18:5). His service as a prophet may be evident in Acts 16:6, when the Holy Spirit redirected the missionaries. Silas accompanied Paul through the hardships suffered at Philippi, Thessalonica, and Berea. When Paul safely left Macedonia (17:14), Silas remained behind with Timothy to oversee the work already begun in the region.

Later in Corinth (18:5), Silas and Timothy rejoined Paul. Their report prompted Paul to correspond with the church at Thessalonica. This may explain Silas’s name in the prescript of both 1 and 2 Thessalonians.

Silas appears to have been well known to the Corinthians. Not only did he stay in the city with Paul for a year and a half (Acts 18:11), but also stayed behind in Corinth after the dispute before Gallio. Paul, on his final missionary journey, wrote to Corinth from Ephesus and mentioned Silas again (2 Corinthians 1:19), reminding the Corinthians of his earlier ministry among them.

Dr. John MacArthur writes, “He (Silas) was perfectly suited to be Paul’s companion, since he was a prophet and could proclaim and teach the Word. Being a Jew gave him access to the synagogues. Because he was a Roman citizen (Acts 16:37), he enjoyed the same benefits and protection as Paul. His status as a respected leader in the Jerusalem fellowship helped to reinforce Paul’s teaching that Gentile salvation was by grace alone through faith alone.

The Tyndale Bible Dictionary records that, “Some believe Silas was a respected Christian scribe. Silas’s involvement in 1 and 2 Thessalonians is often mentioned, pointing to Paul’s sustained use of the first person plural. Some scholars find resemblances among 1 and 2 Thessalonians, the decree of Acts 15, and 1 Peter, where Silas is mentioned as a scribe (1 Peter 5:12). This latter association with Peter is intriguing and has led to the speculation that Silas ultimately joined Peter and ministered in north Asia.”

The church has many Silas’. These are individuals who don’t mind playing second chair. They contribute harmony to another person’s melody. Like Silas, they are to be appreciated. If you are a Silas type of individual, thank you for your faithful service.

Soli deo Gloria!

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The Apostle Paul: Paul and Barnabas Separate.

36 “And after some days Paul said to Barnabas, “Let us return and visit the brothers in every city where we proclaimed the word of the Lord, and see how they are.” 37 Now Barnabas wanted to take with them John called Mark. 38 But Paul thought best not to take with them one who had withdrawn from them in Pamphylia and had not gone with them to the work. 39 And there arose a sharp disagreement, so that they separated from each other. Barnabas took Mark with him and sailed away to Cyprus, 40 but Paul chose Silas and departed, having been commended by the brothers to the grace of the Lord. 41 And he went through Syria and Cilicia, strengthening the churches” (Acts 15:36–41).

The dispute between Paul and Barnabas began innocently enough. Most church disputes and arguments do. Following the Jerusalem Council, and the subsequent delivery of the council’s recommendations to the Gentile believers in Antioch (Acts 15:22-35), Paul said to Barnabas, “Let us return and visit the brothers in every city where we proclaimed the word of the Lord, and see how they are.” Barnabas must have thought it was a great idea. In fact, he wanted to take along with them his cousin John/Mark (Colossians 4:10).

This was the same John/Mark who initially accompanied Paul and Barnabas on their First Missionary Journey (Acts 12:25; 13:1-5), but later deserted them and went back home to Jerusalem (Acts 13:13). Barnabas, whose name means son of encouragement (Acts 4:36), sought to do for John/Mark what he had previously done for the newly converted Saul of Tarsus (Acts 9:26-30; 11:19-26). He sought to be an encouragement to Mark, who most likely needed to be encouraged.

However, Paul was not in agreement with Barnabas. He thought it best to not take John/Mark with them on the trip. Why? Luke provides us with the answer. “Paul thought best not to take with them one who had withdrawn from them in Pamphylia and had not gone with them to the work.”

 This resulted in “a sharp disagreement” between Paul and Barnabas. The phrase indicates that it was an intense argument and a contentiousness to the point of exasperation between the two brothers in Christ. Luke clearly reveals that there was no meeting of the minds between Paul and Barnabas.

Therefore, with no reconciliation in sight, Paul and Barnabas separated from each other.  From todays’ text, Luke records that “Barnabas took Mark with him and sailed away to Cyprus, 40 but Paul chose Silas and departed, having been commended by the brothers to the grace of the Lord. 41 And he went through Syria and Cilicia, strengthening the churches.”

 Dr. R. C. Sproul writes that, “The split between Paul and Barnabas is a sad episode. But in the providence of God, there are now two teams of missionaries proclaiming the Gospel on separate fields. And in time, perhaps because of Barnabas’ mentorship, Mark will give Paul reasons to think differently about his fitness for missions work (Colossians 4:10; 2 Timothy 4:11).”  

 Soli deo Gloria!   

 

 

 

 

 

 

 

 

 

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The Apostle Paul: Paul and Barnabas Argue.

36 “And after some days Paul said to Barnabas, “Let us return and visit the brothers in every city where we proclaimed the word of the Lord, and see how they are.” 37 Now Barnabas wanted to take with them John called Mark. 38 But Paul thought best not to take with them one who had withdrawn from them in Pamphylia and had not gone with them to the work. 39 And there arose a sharp disagreement, so that they separated from each other. Barnabas took Mark with him and sailed away to Cyprus, 40 but Paul chose Silas and departed, having been commended by the brothers to the grace of the Lord. 41 And he went through Syria and Cilicia, strengthening the churches” (Acts 15:36–41)

The godly resolution at the Jerusalem Council unifying Jewish and Gentile Christians stands in stark contrast to the disunity which occurred between Paul and Barnabas some time thereafter. While it is a sad episode in the lives of two giants in the early church, it is also a testimony to the truth of God’s Word. The Bible portrays God’s people as real human beings who are not perfect. God’s people sometimes do not get along.

The dispute between Paul and Barnabas began innocently enough. Most church disputes and arguments do.

Following the Jerusalem Council, and the subsequent delivery of the council’s recommendations to the Gentile believers in Antioch (Acts 15:22-35), Paul said to Barnabas, “Let us return and visit the brothers in every city where we proclaimed the word of the Lord, and see how they are.” Barnabas must have thought it was a great idea. In fact, he wanted to take along with them his cousin John/Mark (Colossians 4:10).

You may remember that this is the same John/Mark who initially accompanied Paul and Barnabas on their First Missionary Journey (Acts 12:25; 13:1-5), but later deserted them and went back home to Jerusalem (Acts 13:13). Barnabas, whose name means son of encouragement (Acts 4:36), sought to do for John/Mark what he had previously done for the newly converted Saul of Tarsus (Acts 9:26-30; 11:19-26). He sought to be an encouragement to Mark, who most likely needed to be encouraged.

However, Paul was not having it. He thought it best to not take John/Mark with them on the trip. Why? Luke provides us with the answer. “Paul thought best not to take with them one who had withdrawn from them in Pamphylia and had not gone with them to the work.”

 We will consider the outcome of this disagreement between these two brothers in Christ when next we meet. Sufficient it is to say that schisms and divisions occur all too frequently in churches today. However, God can, and does, work through them. God’s purposes are never thwarted by human failure and human sin.

Soli deo Gloria!   

 

 

 

 

 

 

 

 

 

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The Apostle Paul: The Epistle to the Galatians

“As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed.” (Galatians 1:9)

The Epistle to the Galatians was very likely the Apostle Paul’s first canonical letter. In Galatians 2, Paul described his visit to the Jerusalem Council of Acts 15, so he must have written Galatians after that event. Since most scholars date the Jerusalem Council to be around A.D. 49, the most likely date for Galatians is shortly after the council concluded and Paul, Barnabas, Judas and Silas delivered the council’s subsequent letter to the Gentile believers in Antioch.

In a strict ethnic sense, Galatia was the region of central Asia Minor inhabited by the Galatians. Paul and Barnabas founded churches in the southern Galatian cities of Pisidian Antioch, Iconium, Lystra, and Derbe during their first missionary journey (Acts 13:14–14:23).

Paul wrote The Epistle to the Galatians to refute Judaizing false teachers who were undermining the doctrine of justification by grace alone, through faith alone in the person and work of Jesus Christ alone. Ignoring the expressed decree of the Jerusalem Council (Acts 15:23–29), the Judaizers spread their heretical teaching that Gentiles must first become Jewish proselytes and submit to all the Mosaic law before they could become Christians (Galatians 1:7; 4:17, 21; 5:2–12; 6:12–13).

In commenting about the doctrine of justification by faith, Dr. John MacArthur writes that, “Paul defends that doctrine (which is the heart of the gospel) both in its theological (Gal. 3–4) and practical (chs. 5–6) ramifications. He also defends his position as an apostle (chs. 1–2) since, as in Corinth, false teachers had attempted to gain a hearing for their heretical teaching by undermining Paul’s credibility. The main theological themes of Galatians are strikingly similar to those of Romans, e.g., the inability of the law to justify (2:16; cf. Rom. 3:20); the believer’s deadness to the law (Gal. 2:19; cf. Rom. 7:4); the believer’s crucifixion with Christ (Gal. 2:20; cf. Rom. 6:6); Abraham’s justification by faith (Gal. 3:6; cf. Rom. 4:3); that believers are Abraham’s spiritual children (Gal. 3:7; cf. Rom. 4:10–11) and therefore blessed (Gal. 3:9; cf. Rom. 4:23–24); that the law brings not salvation but God’s wrath (Gal. 3:10; cf. Rom. 4:15); that the just shall live by faith (Gal. 3:11; cf. Rom. 1:17); the universality of sin (Gal. 3:22; cf. Rom. 11:32); that believers are spiritually baptized into Christ (Gal. 3:27; cf. Rom. 6:3); believers’ adoption as God’s spiritual children (Gal. 4:5–7; cf. Rom. 8:14–17); that love fulfills the law (Gal. 5:14; cf. Rom. 13:8–10); the importance of walking in the Spirit (Gal. 5:16; cf. Rom. 8:4); the warfare of the flesh against the Spirit (Gal. 5:17; cf. Rom. 7:23, 25); and the importance of believers bearing one another’s’ burdens (Gal. 6:2; cf. Rom. 15:1).”

The doctrine of justification by faith alone is central to the Gospel. To preach and teach something contrary is to invoke the damnation by God upon the preacher and teacher as today’s text clearly indicates. Let us resolve that we will not allow ourselves to be persuaded to believe a false gospel which denies justification by grace alone, through faith alone in the person and work of Jesus Christ alone.

Soli deo Gloria!

 

 

 

 

 

 

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The Apostle Paul: The Jerusalem Letter is delivered to the Church in Antioch.

30 “So when they were sent off, they went down to Antioch, and having gathered the congregation together, they delivered the letter. 31 And when they had read it, they rejoiced because of its encouragement. 32 And Judas and Silas, who were themselves prophets, encouraged and strengthened the brothers with many words. 33 And after they had spent some time, they were sent off in peace by the brothers to those who had sent them. 35 But Paul and Barnabas remained in Antioch, teaching and preaching the word of the Lord, with many others also.” (Acts 15:30–35)

The Jerusalem Church, and its leadership, sent Paul, Barnabas, Judas and Silas to Antioch. We do not know much about Judas except that he was a prophet (v. 32). Silas was also known as Silvanus. He accompanied Paul on his second missionary journey (v. 40; 16:19, 25, 29; 17:4, 10, 14–15; 18:5) and later was Peter’s amanuensis (scribe) for his first epistle (1 Peter 5:12).

When they gathered the church together, they formally delivered and read the letter from the Jerusalem Council. The church rejoiced because of the letter’s encouraging words.

Judas and Silas encouraged and strengthened the believers in Antioch. The text does not specifically inform us as to how long Judas and Silas stayed in Antioch. It only says that they spent some time there and then returned to Jerusalem.

However, Paul and Barnabas remained in Antioch. While there, they continued to do what they always did. They taught and preached the Word of God. Luke records that others joined them in this task and responsibility.

Acts 15:34 says, “But it seemed good to Silas to remain there.” This verse is not found in the best ancient Greek manuscripts. Therefore, it remains a textual variant.

It is most likely that the Holy Spirit inspired the Apostle Paul to write to the Churches of Galatia at this time about the central issue considered by the Jerusalem Council. The Letter to the Galatians was written to oppose the Judaizing false teachers who attempted to undermine the central New Testament doctrine of justification by faith alone.

We will do a brief survey of Galatians when next we meet. Until then, I encourage you to read the Book of Galatians. 

Soli deo Gloria!

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The Apostle Paul: The Council’s Letter to Gentile Believers

22 “Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them and send them to Antioch with Paul and Barnabas. They sent Judas called Barsabbas, and Silas, leading men among the brothers, 23 with the following letter: “The brothers, both the apostles and the elders, to the brothers who are of the Gentiles in Antioch and Syria and Cilicia, greetings” (Acts 15:22–23).

Following the reports by Peter, Paul, Barnabas, and James, the apostles and the elders of the Jerusalem Church, along with the entire church body, decided to compose and send a letter to the Church in Antioch. They chose leaders from within the congregation in Jerusalem, Judas and Silas, along with Paul and Barnabas to deliver the letter.

The letter was addressed to the Gentile believers in Antioch, Syria and Cilicia. It was composed by both the apostles and elders in Jerusalem. Following a brief word of greeting, the letter was as follows.

24 “Since we have heard that some persons have gone out from us and troubled you with words, unsettling your minds, although we gave them no instructions, 25 it has seemed good to us, having come to one accord, to choose men and send them to you with our beloved Barnabas and Paul, 26 men who have risked their lives for the name of our Lord Jesus Christ. 27 We have therefore sent Judas and Silas, who themselves will tell you the same things by word of mouth. 28 For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements: 29 that you abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell.” (Acts 15:24–29)

Dr. R. C. Sproul writes, “In the wording of the letter, the council works to right the wrong done by the Judaizers. The writer, presumably James, candidly admits that the source of the controversy was Jerusalem, but he notes that those who went to Antioch and there troubled the Gentiles spoke without authority. But the writer then notes the council’s four directives, which, he says, ‘seemed good to the Holy Spirit, and to us.’ The apostles, the elders, and the church were fully aware of the presence of the Holy Spirit to guide and direct them.”

 We must be on our guard to not allow any self-righteous works to be added to the message of the Gospel. While good works are an evidence of conversion (Ephesians 2:10; James 2:14-26), they are not the basis for conversion. The fundamental foundation of the Gospel is the sinner’s deliverance from the penalty, power and presence of sin by God’s sovereign grace alone, through God given faith alone, in the person and work of Jesus Christ alone.

Soli deo Gloria!

 

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The Apostle Paul: James’ Judgment at the Council.

19 “Therefore my judgment is that we should not trouble those of the Gentiles who turn to God, 20 but should write to them to abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood. 21 For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues.” (Acts 15:19–21)

As chairman of the Jerusalem Council, James, the half-brother of the Lord Jesus, rendered a judgment. The word judgment (κρίνω; krino) means to give an opinion, make a decision or to hold onto a particular viewpoint. The grammar in the Greek indicates that James’ judgment was not only what he believed at this point in time, but also what he would commit to in the future.

James’ judgment was that the church, and its leadership, should not cause difficulty for the converted Gentiles. In other words, the Gospel for the Jews is the same Gospel for the Gentiles. It is by God’s sovereign grace, the enablement by God-given faith, in the person and work of Jesus Christ that sinners, Jew and Gentile, can repent of their sin and receive Christ Jesus as Lord and Savior. Nothing else must be added to this Gospel message of justification.

However, what follows justification is sanctification. Sanctification is a growing life of holiness unto God and unto one’s fellow man. Sanctification is a cooperative and lifelong effort by the believer and the Holy Spirit (Philippians 2:12-13).

It is with this mindset that James proposes several guidelines for the Gentile believers. These guidelines were not given in order to convert the Gentiles, but rather to instruct them into the importance of a believer’s holy lifestyle.

James encouraged the council to encourage the Gentile believers to (1) abstain from the things polluted by idols; (2) to abstain from…sexual immorality; and (3) to abstain… from what has been strangled, and from blood.

Dr. John Walvoord writes, “The Gentiles were to abstain from three items: (a) food polluted by idols, (b) sexual immorality, and (c) the meat of strangled animals and … blood. Many Bible teachers say these are only ceremonial matters. All three prohibitions in Acts 15:20 are best taken in an ethical or moral sense. If this be so, they are still the responsibility of Christians today, even to the point of not eating blood sausage and raw meat. By not attending temple banquets, or being involved in fornication, or eating meat with blood in it, the Gentile Christians would be maintaining high moral standards and would keep from offending their Jewish brothers.”

The high moral standards of the early church are to be the high moral standards of today’s church. God’s Word has not changed.

Soli deo Gloria!