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The Legacy Standard Bible

Beginning on Sunday, December 8, 2024, our Pastor began using the LSB version of the Bible in all of his teaching and preaching. This is the newly updated version of the NASB, which he has been using for a number of years. Here is some information on the LSB for those who would like to learn more. It also explains why Pastor Alan is now using this version of the English Bible.

The Legacy Standard Bible has been produced with the conviction that the words of Scripture as originally penned in Hebrew, Aramaic, and Greek are the eternal Word of God. The Holy Scriptures speak with authority to each generation, giving wisdom that leads to salvation, that people may serve Christ to the glory of God. Because it is God-breathed (2 Tim. 3:16), every word of it is inspired, every word is true, and every word must be conveyed to every nation, tribe, people, and tongue (Rev. 7:9), so that every word can be taught and obeyed (Josh. 23:14; Mt. 28:20; Jn. 17:17).

THE FOURFOLD AIM OF THE LOCKMAN FOUNDATION

1. These publications shall be true to the original Hebrew, Aramaic, and Greek.

2. They shall be grammatically correct.

3. They shall be understandable.

4. They shall give the Lord Jesus Christ His proper place, the place which the Word gives Him; therefore, no work will ever be personalized.

PREFACE TO THE LEGACY STANDARD BIBLE

In the history of the English Bible translations, the King James Version is the most well-known. This time-honored version of 1611, itself a revision of the Bishops’ Bible of 1568, became the basis for the English Revised Version, which appeared in 1881 (New Testament) and 1885 (Old Testament). Its American counterpart, a product of both British and American scholarship, was published in 1901. Recognizing the values of the American Standard Version, The Lockman Foundation felt an urgency to preserve the ASV while incorporating recent discoveries of Hebrew and Greek textual sources and rendering it into more current English. This resulted in the New American Standard Bible, a translation based upon the time-honored principles of translation of the ASV and KJV, along with other linguistic tools and biblical scholarship.

The Legacy Standard Bible reflects another iteration of such preservation and refinement. Worked on by a core translation team in conjunction with pastors and educators from different countries, it is designed to honor, maintain, and advance the tradition represented by the NASB.

PRINCIPLES OF TRANSLATION

Key Principles: The Legacy Standard Bible has worked to uphold the style and translational choices of the NASB as much as possible. Even more, it has endeavored to follow through on the NASB’s stated intent to be true to the original Hebrew, Aramaic, and Greek. While the interpreter, teacher, and pastor have the goal of understanding what the text means, the translator is to provide them with what the text says. Consistently, the goal of this translation is to be a window into the original text. Within that goal, this revision has focused upon accuracy and consistency. It has checked that words and grammar have been carried over properly. It also established rules for the consistent translation of terms within their various nuances. This allows the reader to more easily reconstruct what the original texts said. It also helps the reader more easily trace the flow of argument within a text, identify when the same word is used in another passage, and make connections between texts.

There are limits to the application of this philosophy. In this edition, a word might not be translated consistently in order to maintain a highly familiar rendering of a text or to preserve a wordplay in the text that advances the inspired author’s message. Moreover, because Scripture is a literary masterpiece, some linguistic features could not be transferred to this translation, not even by a note. Nevertheless, ensuring that the original languages are precisely rendered paves the way for careful readers to discover these insights for themselves.

In this way, the LSB upholds the philosophy that a translation does not replace pastors or teachers but rather depends upon faithful believers and the church to study and live out what has been written (Acts 8:30-31). Translation is a tool for the church and must be done in that context so that each word of Scripture may be taught and lived.

Modern English Usage: The attempt has been made to render the grammar and terminology in contemporary English. When word-for-word literalness was determined unacceptable to the modern reader; a change was made in the direction of a more current English idiom. In the instances where this has been done, the more literal rendering has been indicated in the notes. There are a few exceptions to this procedure. Of note, while an effort has been made to incorporate conjunctions as much as possible, the conjunction “and” is occasionally not translated at the beginning of sentences because of differences in style between ancient and modern writing. Punctuation is a relatively modern invention, and ancient writers often linked most of their sentences with “and” or other connectives.

Alternate Readings: In addition to the more literal renderings, notations have been made to include readings of variant manuscripts, explanatory equivalents of the text, and alternate translations that may bring out a play on words difficult to maintain in the text. These notations have been used specifically to assist the reader in comprehending the terms used by the original author.

THE COMMITMENTS OF THE LEGACY STANDARD BIBLE

The Legacy Standard Bible aspires to be a legacy preserved – to uphold the work and tradition that is found in translations from the KJV, ASV, to NASB.

The Legacy Standard Bible aspires to be a legacy performed – to advance the commitments of past translations by bringing forth features of the original text relative to accuracy and consistency.

The Legacy Standard Bible aspires to be a legacy passed on – to equip generations to study Scripture and continue the philosophy of being a window.
~ The Lockman Foundation

For additional information we recommend you contact The Lockman Foundation -- https://www.lockman.org/legacy-standard-bible-lsb/

THE JERUSALEM COUNCIL

Selected Scriptures from the LSB

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THE JERUSALEM COUNCIL

Text: Selected Scriptures from the LSB

Prayer: Heavenly Father, we come before You with open hearts and minds, ready to receive the message You have ordained for us from Your holy Word. I ask that Your Word might penetrate deep into our souls. May we be receptive to Your guidance and transformed by Your truth. Father, thank You for the privilege to come together as a community of believers to hear Your Word together; for it is in Jesus’ name I pray, Amen.

Introduction: For the past couple of weeks, we’ve looked at Paul’s first missionary journey. He and Barnabas were sent out by the church in Antioch to go proclaim the gospel to people in Cyprus, Pamphylia, and Galatia. Some of the cities they ministered in were Salamis, Paphos, Perga, Antioch of Pisidia, Iconium, Lystra, Derbe, and Attalia.
Despite the persecution Paul and Barnabas faced, their journey was a success. Many people came to believe in Jesus Christ, disciples were strengthened, and elders were appointed in every church. They not only took the gospel to these cities, but they also helped them establish churches and begin to grow in their faith. Today, we will pick up as Paul and Barnabas return home to Antioch of Syria after their first missionary outreach.

I. MISSIONARY REPORT TO ANTIOCH (Acts 14:24-28)

Let’s start with Acts 14:24-28. Though we read this passage last time, it will help us keep the proper context in mind.

[READ Acts 14:24-28]

24 And when they passed through Pisidia, they came into Pamphylia. 25 And when they had spoken the word in Perga, they went down to Attalia. 26 And from there they sailed to Antioch, from where they had been committed to the grace of God for the work that they had fulfilled. 27 And when they had arrived and gathered the church together, they began to report all things that God had done with them and how He had opened a door of faith to the Gentiles. 28 And they spent not a little time with the disciples.

Of course, Antioch was the city where Paul and Barnabas had begun their journey. It was the church at Antioch that had sent them out as missionaries. When they returned from this first missionary journey, they gathered the church together and shared with them all that God had done during the journey and how many had come to faith in Jesus Christ. Specifically, they told how God had opened a door of faith to the Gentiles. This was significant because the Jews thought God sent salvation only for His chosen nation Israel. But Jesus came to offer forgiveness to any who would call on His name for salvation. Previously, we saw how God taught Peter that salvation was for the Gentiles as well as the Jews (see Acts 10). Now that we’ve established the context, let’s continue into chapter 15.

II. THE APOSTLES & ELDERS GATHER (Acts 15:1-21; Amos 9:11-12)

It didn’t take long for the enemy of our souls to start twisting and adulterating the truth of the gospel, leading people away from the gift of salvation Jesus purchased for us with His own blood.

[READ Acts 15:1-21]

1 Some men came down from Judea and began teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” 2 And when Paul and Barnabas had not a little dissension and debate with them, the brothers determined that Paul and Barnabas and some others of them should go up to Jerusalem to the apostles and elders concerning this issue. 3 Therefore, being sent on their way by the church, they were passing through both Phoenicia and Samaria, recounting in detail the conversion of the Gentiles, and were bringing great joy to all the brothers. 4 When they arrived at Jerusalem, they were received by the church and the apostles and the elders, and they reported all that God had done with them. 5 But some of the sect of the Pharisees who had believed stood up, saying, “It is necessary to circumcise them and to command them to keep the Law of Moses.”

6 Both the apostles and the elders came together to look into this matter. 7 And after there had been much debate, Peter stood up and said to them, “Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles would hear the word of the gospel and believe. 8 And God, who knows the heart, testified to them giving them the Holy Spirit, just as He also did to us; 9 and He made no distinction between us and them, cleansing their hearts by faith. 10 Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear? 11 But we believe that we are saved through the grace of the Lord Jesus, in the same way as they also are.”

12 And all the multitude kept silent, and they were listening to Barnabas and Paul as they were relating what signs and wonders God had done through them among the Gentiles.

13 Now after they had stopped speaking, James answered, saying, “Brothers, listen to me. 14 Simeon has related how God first concerned Himself about taking from among the Gentiles a people for His name. 15 And with this the words of the Prophets agree, just as it is written,

16 ‘AFTER THESE THINGS I will return,
AND I WILL REBUILD THE FALLEN BOOTH OF DAVID,
AND I WILL REBUILD ITS RUINS,
AND I WILL RESTORE IT,
17 SO THAT THE REST OF MANKIND MAY SEEK THE LORD,
AND ALL THE GENTILES WHO ARE CALLED BY MY NAME,’
18 SAYS THE LORD, WHO MAKES THESE THINGS KNOWN FROM LONG AGO.

19 Therefore I judge that we do not trouble those who are turning to God from among the Gentiles, 20 but that we write to them that they abstain from things contaminated by idols and from sexual immorality and from what is strangled and from blood. 21 For from ancient generations, Moses has those who preach him in every city, since he is read in the synagogues every Sabbath.”
Acts 15:1

1 Some men came down from Judea and began teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”

While Paul and Barnabas were in Antioch, some Jewish believers from Judea came to the church teaching that the Gentiles could not be saved unless they were circumcised. They pointed to the law of Moses as the authority behind their teaching. In the OT, circumcision was the sign of God’s covenant with Israel -- the sign that they were His people.

While these Jewish men were wrong to think that circumcision was required for salvation, we must remember that at this time there was very little written explaining how believers were to live under the new covenant. In fact, James’ epistle may have been the only book of the NT written so far. It’s easy for us to point to Ephesians 2:8-9 or Romans 10:13 and say that these teachers from Jerusalem were wrong. But, first century believers didn’t have the advantage of turning to these passages since they hadn’t been written yet. Nor had the Gospels been written yet, either. So, this wasn’t an unreasonable conclusion for them to reach, as they followed the pattern of the OT and the reason behind circumcision. Acts 15:2

2 And when Paul and Barnabas had not a little dissension and debate with them, the brothers determined that Paul and Barnabas and some others of them should go up to Jerusalem to the apostles and elders concerning this issue.

In verse 2, we learn that Paul and Barnabas intensely disagreed with these men from Jerusalem and challenged their teaching. Acts 15:2

The church at Antioch decided to handle this dispute by sending Paul, Barnabas, and some others to take the question to the apostles and elders of the Jerusalem church. In Jerusalem, they could ask the ones who had actually lived with Jesus and learned directly from Him, as well as the fact that these men held authority as Jesus’ chosen apostles.

Take note that Barnabas and Paul’s words as apostles did not end the debate in Antioch. The reason for this may have been that the church hadn’t yet recognized them as having apostolic authority. Remember, according to one of our earlier lessons in Acts, and Paul’s testimony in Galatians, he had only briefly met Peter and James in Jerusalem before having to abruptly leave the city when a plot by the Jewish leaders to kill Paul became known to the believers in Jerusalem. Since that time, Paul had worked with other believers in Syria and Cilicia (Antioch was in Syria and Tarsus was in Cilicia). Acts 15:3

3 Therefore, being sent on their way by the church, they were passing through both Phoenicia and Samaria, recounting in detail the conversion of the Gentiles, and were bringing great joy to all the brothers.

As they traveled to Jerusalem, they shared with all the believers they met along the way, everything God was doing among the Gentiles. This news greatly encouraged the believers. The teachers from Jerusalem Paul and Barnabas had challenged, were possibly traveling with them back to Jerusalem. Perhaps some of them had a change in their beliefs as they heard these testimonies, although it is not stated for certain. Acts 15:4

4 When they arrived at Jerusalem, they were received by the church and the apostles and the elders, and they reported all that God had done with them.

The delegation from Antioch was well received in Jerusalem. Paul and Barnabas were given the opportunity to share details about their recent missionary journey, and all that God had done among the Gentiles, which included many salvations and the establishment of churches in the cities they visited. It’s interesting to compare the difference in responses to their testimony in Jerusalem, as opposed to the reaction of the believers in Phoenicia and Samaria, who were filled with joy. We are not told that the apostles in Jerusalem rejoiced, though surely many did. However, the converted Pharisees took exception to this news. Acts 15:5

5 But some of the sect of the Pharisees who had believed stood up, saying, “It is necessary to circumcise them and to command them to keep the Law of Moses.”

This group (later referred to as the Judaizers) argued that it was necessary for these supposed Gentile converts to be circumcised and to keep all the rituals and traditions of the Law of Moses. Acts 15:6

6 Both the apostles and the elders came together to look into this matter.

This was certainly a very serious matter which was immediately taken up by the church’s leadership of apostles and elders. It is unclear whether those of the Pharisees’ party were elders or just believers who were making a case. It may be that Paul and Barnabas were there to state the case of the Gentiles, while the party of the Pharisees were relating the case for the Jewish law; the apostles and elders would rule on the matter establishing doctrinal precedence. We know that Peter, James, Paul, and Barnabas were present. It is also likely that the men chosen as messengers later in verse 22 (Judas & Silas) were also present for the discussion. Acts 15:7a

7a And after there had been much debate …

Theirs’ was not an easy decision to make. Certainly, the apostles and elders wanted God’s will to prevail. Although the actual discussion is not detailed in the biblical account, Luke does record that there was much debate. Acts 15:7b-9

7b …Peter stood up and said to them, “Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles would hear the word of the gospel and believe. 8 And God, who knows the heart, testified to them giving them the Holy Spirit, just as He also did to us; 9 and He made no distinction between us and them, cleansing their hearts by faith.

Finally, Peter stands to address the assembly. He reminded them of the time God sent him to Cornelius, the Roman centurion. You will remember that on this occasion all of Cornelius’ family and friends who were gathered to hear Peter’s message were saved, baptized, and filled with the Holy Spirit (see Acts 10).

You will also recall that at that time the Jewish believers were amazed that the Holy Spirit was poured out on the Gentiles, just as He was on the Jewish believers. Acts 15:10

10 Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear?

So, what does Peter mean by the “yoke which neither our fathers nor we have been able to bear”? Circumcision was the outward sign of the old covenant of the law. If circumcision is required by law for salvation, then a person is obligated to keep the whole law (see Gal. 5:3). The law of Moses was the burden given to the OT Jews -- the very burden that was so impossible for them to keep – yet pointed out their need for the Savior Messiah. Acts 15:11

11 But we believe that we are saved through the grace of the Lord Jesus, in the same way as they also are.”

Peter made the point that we are saved through the grace of Jesus. God sent Peter to the Gentiles, saved them, gave them the Holy Spirit, and required nothing more of them. Therefore, becoming followers of Christ should not require anything further of the Gentiles; certainly not placing them under the same yoke that no one except Jesus has been able to carry out in perfect obedience. Acts 15:12

12 And all the multitude kept silent, and they were listening to Barnabas and Paul as they were relating what signs and wonders God had done through them among the Gentiles.

The assembly responded to Peter’s words by keeping silent. Then, Paul and Barnabas related to the council all the signs and wonders God had done through them among the Gentiles. Recounting these miracles provided undeniable evidence to the discussion. As we’ve seen on many other occasions, God gave the apostles the power to do signs and wonders to endorse their work. In this way, God proved that He was working through them. If He was doing such signs among the Gentiles, clearly it was His desire for the gospel to be delivered to them. Also, by validating Paul and Barnabas’ ministry, God was authenticating the message, which did not include instructions for circumcision. Acts 15:13-21

James, the brother of Jesus, concluded the discussion. He was a pillar of the church in Jerusalem, probably the leading elder or pastor, from what we can gather from extra-biblical histories of the time. Acts 15:13-14

In verse 14, James refers to Simeon. This is a variant spelling of Simon, Peter’s Jewish name. Even Peter used this spelling to refer to himself in 2 Pet. 1:1. Acts 15:16-18

James affirms what had already been said by quoting Amos 9:11-12. You should see a notation of this either in the marginal cross-references or footnotes of your Bible.
Amos 9, the Millennial Kingdom

In the first part of Amos 9, the prophet sees a vision of judgment falling upon the northern kingdom of Israel. Hope is found in verse 9, for only the chaff was to be punished; but the Lord’s remnant was to be preserved to inherit the blessings spoken of in the following verses.

The booth of David in Amos 9:11 is a reference to the dynasty of David which God will “raise up” and “rebuild” on earth for Christ to rule from in His millennial kingdom (see Zech 14:9-11). In the NT, the apostles used this passage (as James does) to illustrate that the Gentiles were a part of God’s redemption. Acts 15:16-18

James quotes Amos’ prophecy of the millennial kingdom to prove that the salvation of the Gentiles was not contrary to God’s plan for Israel. In fact, in the millennial kingdom, God’s messengers will announce salvation to the Gentiles (Zech. 8:20-23), with the phrase “ALL THE GENTILES WHO ARE CALLED BY MY NAME” in verse 17. James’ point being that Amos makes no mention of Gentiles becoming Jewish proselytes. If Gentiles can be saved without becoming Jews in the kingdom, there is no need for Gentiles to become proselytes in the present age. Acts 15:19-21

James concludes that the Gentiles should not be troubled with the burden of keeping the law, because keeping the law and observing rituals were not requirements for salvation. The believers who came from a background as Pharisees, were to cease and desist from annoying the Gentiles with these things. However, James and the other leaders did not want the Gentiles to revel in their freedom in Christ, to the point it would cause the Jewish believers to follow that same liberty and violate their consciences. Acts 15:19-21. So, the council concludes that the Gentiles should be taught to abstain from their pagan, idolatrous practices that were violations of the law of Moses, so as not to offend the Jews. This list included abstaining from: things polluted by idols, sexual immorality, eating anything which had been strangled, or consuming blood. Keep in mind, these four prohibitions were not to put the Gentiles under the Jewish law but to promote fellowship and harmony as two very different cultures came together into one spiritual body – the Church.

After much debate, the apostles and elders agreed that salvation comes by grace through faith, not through obedience to the law or Jewish customs. The Gentiles were saved if they repented and confessed Jesus as Lord. They received the Holy Spirit. They were brothers in the faith, having no distinction between them. Because justification comes through faith, not the law.

III. WHAT WE’VE HEARD FROM GOD’S WORD

The dispute at Antioch was a serious one. This was no debate over the color of the carpet; this was a question of soteriology, or the doctrine of salvation. The Judaizers (also referred to as those of the circumcision party and those of the party of the Pharisees) were teaching that circumcision was required for salvation. Paul and Barnabas knew this was a problem. This false teaching undermined the grace of God and cheapened the sacrifice of Jesus.

In order to settle the dispute, the church at Antioch decided to appeal to the authority of the apostles. At this time, the New Testament had not been written. Without the fullness of Scripture to look to, the church took the matter to the apostles – the ones who had walked with Jesus, witnessed His resurrection, and been chosen by God as leaders of the church. Led by the Holy Spirit, the apostles concluded that justification comes through faith, not works, making circumcision unnecessary for salvation.

This account establishes the doctrine of justification by faith, but there are several other principles we can glean. We know Paul to be an apostle of Jesus, and yet, here we see the humility of one who is willing to meet with others to work things out together. We also see an example of unity and peace within the body of Christ. Paul and Barnabas could have pressed the issue in Antioch, but the dispute could easily have turned violent or divisive. Paul and Barnabas weren’t interested in winning the argument; they were interested in the well-being of all converts, Greek or Jew. By taking the question to the elders in Jerusalem, Paul and Barnabas turned a dispute into an opportunity for correction and growth. Not only were the Gentiles freed from the expectation of circumcision, but also the Jews learned that God makes no distinction between Jew and Gentile (Acts 15:9).

Prayer: Heavenly Father, thank You so much for Your perfect Word which conveys to us Your truth. May the Holy Spirit as He molds and makes us in Christlikeness help us grow in wisdom and in discerning the truth. And, Father, we also want to thank You for setting us free from the bondage of the law by the grace of the Lord Jesus Christ, in whose name I pray, Amen.

Invitation # 579: “Jesus Loves Me” (3 vs.)

Benediction: Beloved, the steadfast love of the Lord never ceases, His mercies never come to an end; they are new every morning; for great is His faithfulness. Amen. (Lam. 3:22-23).

THE JERUSALEM COUNCIL

THE JERUSALEM COUNCIL - Study Guide

Answers (Lesson 161) - February 6, 2025 - Rev. Alan Cousins

Text: Selected Scriptures from the LSB

Introduction: Today, we will pick up as Paul and Barnabas return home to Antioch of Syria after their first missionary outreach.

I. MISSIONARY REPORT TO ANTIOCH (Acts 14:24-28)

Iconium was a cultural melting pot of native Phrygians, Greeks, Jews, and Roman colonists. It was located 80 miles SE of Pisidian Antioch.

Acts 14:24-28

Antioch was the city where Paul and Barnabas had begun their journey. It was the church at Antioch that had sent them out as missionaries. When they returned from this first missionary journey, they gathered the church together and shared with them all that God had done during the journey and how many had come to faith in Jesus Christ. Specifically, they told how God had opened a door of faith to the Gentiles. This was significant because the Jews thought God sent salvation only for His chosen nation Israel. But Jesus came to offer forgiveness to any who would call on His name for salvation. Previously, we saw how God taught Peter that salvation was for the Gentiles as well as the Jews (see Acts 10). Now that we’ve established the context, let’s continue into chapter 15.

II. THE APOSTLES & ELDERS GATHER (Acts 15:1-21)

It didn’t take long for the enemy of our souls to start twisting and adulterating the truth of the gospel, leading people away from the gift of salvation Jesus purchased for us with His own blood.

Acts 15:1-21

In verse 2, we learn that Paul and Barnabas intensely disagreed with these men from Jerusalem and challenged their teaching.

Verse 3 gives us a snapshot of Paul and Barnabas’ journey to Jerusalem. As they traveled, they shared with all the believers they met along the way, everything God was doing among the Gentiles. This news greatly encouraged the believers. The teachers from Jerusalem Paul and Barnabas had challenged, were possibly traveling with them back to Jerusalem. Perhaps some of them had a change in their beliefs as they heard these testimonies, although it is not stated for certain.

Verse 4 describes their arrival in Jerusalem. The delegation from Antioch was well received. Paul and Barnabas were given the opportunity to share details about their recent missionary journey, and all that God had done among the Gentiles, which included many salvations and the establishment of churches in the cities they visited. It’s interesting to compare the difference in responses to their testimony in Jerusalem, as opposed to the reaction of the believers in Phoenicia and Samaria, who were filled with joy. We are not told that the apostles in Jerusalem rejoiced, though surely many did. However, the converted Pharisees took exception to this news. This group (later referred to as the Judaizers) argued that it was necessary for these supposed Gentile converts to be circumcised and to keep all the rituals and traditions of the Law of Moses.

This was a very serious matter, which was immediately taken up by the church’s leadership of apostles and elders (v. 6). It is unclear whether those of the Pharisees’ party were elders or just believers who were making a case. It may be that Paul and Barnabas were there to state the case of the Gentiles, while the party of the Pharisees were relating the case for the Jewish law; the apostles and elders would rule on the matter establishing doctrinal precedence. We know that Peter, James, Paul, and Barnabas were present. It is also likely that the men chosen as messengers later in verse 22 (Judas & Silas) were also present for the discussion.

According to verse 7-9, Peter stands to address the assembly. He reminded them of the time God sent him to Cornelius, the Roman centurion. You will remember that on this occasion all of Cornelius’ family and friends who were gathered to hear Peter’s message were saved, baptized, and filled with the Holy Spirit (see Acts 10). You will also recall that at that time the Jewish believers were amazed that the Holy Spirit was poured out on the Gentiles, just as He was on the Jewish believers.

In verse 10, what does Peter mean by the “yoke which neither our fathers nor we have been able to bear”? Circumcision was the outward sign of the old covenant of the law. If circumcision is required by law for salvation, then a person is obligated to keep the whole law (see Gal. 5:3). The law of Moses was the burden given to the OT Jews -- the very burden that was so impossible for them to keep – yet pointed out their need for the Savior Messiah.

In verse 11 Peter points out that we are saved through the grace of Jesus. God sent Peter to the Gentiles, saved them, gave them the Holy Spirit, and required nothing more of them. Therefore, becoming followers of Christ should not require anything further of the Gentiles; certainly not placing them under the same yoke that no one except Jesus has been able to carry out in perfect obedience.

As attested to by verse 12, the assembly responded to Peter’s words by keeping silent. Then, Paul and Barnabas related to the council all the signs and wonders God had done through them among the Gentiles. Recounting these miracles provided undeniable evidence to the discussion. As we’ve seen on many other occasions, God gave the apostles the power to do signs and wonders to endorse their work. In this way, God proved that He was working through them. If He was doing such signs among the Gentiles, clearly it was His desire for the gospel to be delivered to them. Also, by validating Paul and Barnabas’ ministry, God was authenticating the message, which did not include instructions for circumcision.

In verses 13-14, we learn it was James, the brother of Jesus, concluded the discussion. He was a pillar of the church in Jerusalem, probably the leading elder or pastor, from what we can gather from extra-biblical histories of the time. Also in verse 14, James refers to Simeon. This is a variant spelling of Simon, Peter’s Jewish name. Even Peter used this spelling to refer to himself in 2 Peter 1:1.

James affirms what had already been said by quoting Amos 9:11-12. In the first part of Amos 9, the prophet sees a vision of judgment falling upon the northern kingdom of Israel. Hope is found in verse 9, for only the chaff was to be punished; but the Lord’s remnant was to be preserved to inherit the blessings spoken of in the following verses.

Amos 9:11-15 speaks of the future restoration of Israel as a whole (including Judah). These millennial blessings await the final faithful remnant, when Messiah personally reigns over all the nations from Jerusalem, seated upon the throne of David. The Jews will never again be expelled from their divinely inherited land. The booth of David (9:11) is a reference to the dynasty of David which God will “raise up” and “rebuild” on earth for Christ to rule from in His millennial kingdom (see Zech 14:9-11). In the NT, the apostles used this passage (as James does) to illustrate that the Gentiles were a part of God’s redemption.

Going back to Acts 15:16-18, James quotes Amos’ prophecy of the millennial kingdom to prove that the salvation of the Gentiles was not contrary to God’s plan for Israel. In fact, in the millennial kingdom, God’s messengers will announce salvation to the Gentiles (Zech. 8:20-23), with the phrase “ALL THE GENTILES WHO ARE CALLED BY MY NAME” in verse 17. James’ point being that Amos makes no mention of Gentiles becoming Jewish proselytes. If Gentiles can be saved without becoming Jews in the kingdom, there is no need for Gentiles to become proselytes in the present age.

James concludes (vv. 19-21) that the Gentiles should not be troubled with the burden of keeping the law, because keeping the law and observing rituals were not requirements for salvation. The believers who came from a background as Pharisees, were to cease and desist from annoying the Gentiles with these things. However, James and the other leaders did not want the Gentiles to revel in their freedom in Christ, to the point it would cause the Jewish believers to follow that same liberty and violate their consciences.

The council concludes that the Gentiles should be taught to abstain from their pagan, idolatrous practices that were violations of the law of Moses, so as not to offend the Jews. This list included abstaining from: things polluted by idols, sexual immorality, eating anything which had been strangled, or consuming blood. Keep in mind, these four prohibitions were not to put the Gentiles under the Jewish law but to promote fellowship and harmony as two very different cultures came together into one spiritual body – the Church.

III. WHAT WE’VE HEARD FROM THE WORD
The dispute at Antioch was a serious one. This was no debate over the color of the carpet; this was a question of soteriology, or the doctrine of salvation. The Judaizers (also referred to as those of the circumcision party and those of the party of the Pharisees) were teaching that circumcision was required for salvation. Paul and Barnabas knew this was a problem. This false teaching undermined the grace of God and cheapened the sacrifice of Jesus.

THE FIRST MISSIONARY JOURNEY (Part 3)

Selected Scriptures from the LSB

Click For Audio

THE FIRST MISSIONARY JOURNEY (Part 3)

THE FIRST MISSIONARY JOURNEY
(Part 3)

Text: Selected Scriptures from the LSB

Prayer: Heavenly Father, we come before You now, asking for hearts that cling to Your Word with unwavering faithfulness.
May Your blessed Holy Spirit guide our thoughts, actions, and decisions, illuminating our path with truth and wisdom. Help us to treasure the teachings of Your Word and live them out daily, reflecting Your love and grace to those around us. Strengthen our resolve to remain steadfast in our commitment to Your divine message and the truth of the gospel. In Jesus’ name I pray, Amen.

Introduction: Last Sunday, we began looking at the first missionary journey of Paul and Barnabas. It occurred sometime between AD 46-50. Paul and his companions traveled between 1,300 and 1,500 miles by land and by sea, over a period of about two years. They boldly preached the gospel of the risen Christ and made many disciples.

This past week we’ve seen each of the stops Paul and Barnabas made along their route. Now that we have a big-picture view of the First Missionary Journey, we’re going to complete our study today as we pick up where we left off at the end of their ministry in Antioch of Pisidia on Wednesday. This morning’s text is found in Acts 14. We’re going to focus on three of the stops on the missionary’s itinerary to see how Paul and Barnabas were used to spread the gospel.

I. ILL-TREATED IN ICONIUM (Acts 14:1-7)

Iconium was a cultural melting pot of native Phrygians, Greeks, Jews, and Roman colonists. It was located 80 miles SE of Pisidian Antioch.

[READ Acts 14:1-7]

1 Now it happened that in Iconium they entered the synagogue of the Jews together and spoke in such a manner that a large number of people believed, both of Jews and of Greeks. 2 But the unbelieving Jews instigated and embittered the minds of the Gentiles against the brothers. 3 Therefore they spent a long time there speaking boldly with reliance upon the Lord, who was testifying to the word of His grace, granting that signs and wonders be done through their hands. 4 But the multitude of the city was divided; and some sided with the Jews, and some with the apostles. 5 And when an attempt was made by both the Gentiles and the Jews with their rulers to mistreat and to stone them, 6 they became aware of it and fled to the cities of Lycaonia, Lystra and Derbe, and the surrounding region; 7 and there they continued to proclaim the gospel. Acts 14:1-3

The “they” in verse 1 is of course referring to Paul and Barnabas, which we learn in Acts 13:50. The first place they went when they arrived in Iconium was the Jewish synagogue, where they spoke to both Jews and Greeks. Acts 14:1-3. This resulted in a great number of Jews and Greeks believing the message the missionaries brought to them. Although the message is not recorded, we can be sure it was a presentation of the gospel. It may have been similar to the message proclaimed in Antioch where Paul proclaimed the gospel using many Old Testament texts (see Acts 13:16-41). Acts 14:1-3

Not everyone responded positively to the preaching of the gospel. Some of the Jews rejected the message. Their response to the gospel and to so many people accepting Christ was to stir up the Gentiles and poison their minds against Paul and Barnabas. However, this opposition did nothing to stop them from teaching the people the truth about salvation in Christ and spreading the gospel. Acts 14:1-3

We don’t know exactly how long Paul and Barnabas were in Iconium. It was likely for many months based on other clues and similar language in Acts. But we’re informed that they continued to preach the gospel boldly. Acts 14:1-3. God bore witness to the truth of their words by granting signs and wonders through the hands of Paul and Barnabas. While these signs and wonders aren’t specifically identified here, we can assume from the context of the book of Acts that these were healings and casting out of demons (we must always interpret Scripture with Scripture and in context – seen Acts 4:30 and 5:12 for examples). The purpose of these miracles was to authenticate the message being preached and the grace of God in the message. Acts 14:4-7

The people of the city were divided. Some sided with the unbelieving Jews, and some sided with Paul and Barnabas. You will notice they are described as apostles in verse 4. In its simplest definition, an apostle is someone who is sent to proclaim a message under someone else’s authority. We don’t typically think of Barnabas as an apostle in the strictest sense of its meaning (having seen the risen Christ and being personally commissioned by Him), but both of these men were sent out by the church at Antioch to proclaim the gospel under the guidance of the Holy Spirit. Acts 14:4-7

Eventually, the leaders of the Jewish and Gentile opposition threatened violence against Paul and Barnabas, so they chose to leave. The word used to describe their departure is “fled.” It implies they left quickly in fear for their lives.

Paul and Barnabas, as well as those who were traveling with them as support personnel, fled to the region of Lycaonia and the cities of Lystra and then Derbe.  Acts 14:4-7. According to verse 7, they also preached the gospel in these cities.

Throughout the book of Acts we see a pattern to Paul’s missionary outreach.
First, he would preach the gospel in the synagogue of the city, where some would believe and accept Christ. Then he would teach the gospel to the Gentiles who came to hear him speak, and some of them would believe and accept Christ. Next, opposition would arise, stirring up conflict throughout the city, and  finally the apostle left usually under threat.

As we think about this passage, we can see a clear example of how God uses people to accomplish His plans. . The Holy Spirit had called Paul and Barnabas to go to these places and proclaim the glories of Jesus Christ. They were sent out as messengers from the God who created and sustains the universe – they had His authority to proclaim the message. And to authenticate the message, God was pleased to do signs and wonders through them. The Holy Spirit was at work in the hearts of the hearers to convict them of sin and call them to repentance and faith in Jesus. As they heard the message, Acts 13:48 says, “… as many as had been appointed to eternal life believed.”

God sent these men, filled with the Holy Spirit, to interact with various people in various cultures. Although this may seem foolish to us, it was the way God chose to carry out the delivery of the gospel message. God is pleased, in His infinite wisdom, to use people to preach His gospel.

Despite the negative response of some, the gospel was received with joy by many Jews and Greeks in Iconium. God used the words spoken by Paul and Barnabas and the miracles performed through them to draw many to Himself. We have a good model to follow in these two men who preached the gospel boldly to all people.

Let’s move on to learn what took place in the next city.

II. LEFT FOR DEAD IN LYSTRA (Acts 14:8-23)

Lycaonia was a district in the Roman province of Galatia. Lystra was about 18 miles from Iconium, and was the home of Lois, Eunice, and Timothy (Acts 16:1; 2 Tim. 1:5).

[READ Acts 14:8-20]

8 And at Lystra a man was sitting who had no strength in his feet, lame from his mother’s womb, who had never walked. 9 This man listened to Paul as he spoke, who, when he fixed his gaze on him and saw that he had faith to be saved from being lame, 10 said with a loud voice, “Stand upright on your feet.” And he leaped up and began to walk. 11 And when the crowds saw what Paul had done, they raised their voice, saying in the Lycaonian language, “The gods have become like men and have come down to us.” 12 And they began calling Barnabas, Zeus, and Paul, Hermes, because he was the chief speaker. 13 And the priest of Zeus, whose temple was just outside the city, brought oxen and garlands to the gates, and was wanting to offer sacrifice with the crowds. 14 But when the apostles Barnabas and Paul heard of it, they tore their garments and rushed out into the crowd, crying out 15 and saying, “Men, why are you doing these things? We are also men of the same nature as you, proclaiming the gospel to you that you should turn from these vain things to a living God, who made the heaven and the earth and the sea and all that is in them. 16 In the generations gone by He permitted all the nations to go their own ways; 17 and yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, filling your hearts with food and gladness.” 18 And saying these things, with difficulty they restrained the crowds from offering sacrifice to them.
19 But Jews came from Antioch and Iconium, and after winning over the crowds and stoning Paul, they were dragging him out of the city, supposing him to be dead. 20 But while the disciples stood around him, he rose up and entered the city. The next day he went away with Barnabas to Derbe.

Paul and Barnabas were not hiding out from the enemies of the Way, whom they had encountered in Antioch and Iconium. As soon as they arrived in Lystra, they began preaching the gospel. But the setting of their ministry here was very different from the previous places they had been. Evidently, there was no synagogue here, so Paul was possibly preaching in a public forum of some kind, but most likely in the marketplace or town square. The fact that there was no synagogue here, is a testament to just how pagan this city was – hence the idolatrous reception Paul and Barnabas received in this town. Acts 14:8-10

We’re told that the man Paul healed was lame from birth, completely crippled and unable to walk. But the cripple was listening to Paul preach. Acts 14:8-10. Watching him, Paul saw the man had the faith to be healed. How did Paul know this? He may have noticed a change in the man’s countenance that indicated the change happening in his heart. Obviously, we cannot “see” faith, but we can see the effects of faith producing a change in a person. Acts 14:8-10. Evidently, without even touching the man, Paul said in a loud voice, “Stand up on your feet!” Immediately, the man sprang up and began walking. We know that God was ultimately responsible for healing this man, but He performed this miracle through Paul. Acts 14:11-13

11 And when the crowds saw what Paul had done, they raised their voice, saying in the Lycaonian language, “The gods have become like men and have come down to us.” 12 And they began calling Barnabas, Zeus, and Paul, Hermes, because he was the chief speaker. 13 And the priest of Zeus, whose temple was just outside the city, brought oxen and garlands to the gates, and was wanting to offer sacrifice with the crowds.

The people who witnessed this miracle were amazed! They believed their gods had come down to earth. They thought that Paul was Hermes and Barnabas was Zeus. At first, the apostles didn’t understand what was happening as the people were speaking in their Lycaonian language. Next thing they knew, the priest of Zeus entered with his entourage and began preparations to offer sacrifices to Paul and Barnabas. Acts 14:14-15

14 But when the apostles Barnabas and Paul heard of it, they tore their garments and rushed out into the crowd, crying out 15 and saying, “Men, why are you doing these things? We are also men of the same nature as you, proclaiming the gospel to you that you should turn from these vain things to a living God, who made the heaven and the earth and the sea and all that is in them.

Once they realized what was happening, Paul and Barnabas tore their clothes (a sign of deep remorse) and tried to persuade the people they were just men, not gods. Acts 14:15-17

15 and saying, “Men, why are you doing these things? We are also men of the same nature as you, proclaiming the gospel to you that you should turn from these vain things to a living God, who made the heaven and the earth and the sea and all that is in them. 16 In the generations gone by He permitted all the nations to go their own ways; 17 and yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, filling your hearts with food and gladness.”

The main points of Paul’s message are:

(1) he and Barnabas were only men just like the people of Lystra,

(2) his hearers should turn away from worshiping their useless idols,

(3) they should worship the Creator God instead, and

(4) God gives a witness of Himself in creation.

* Why do you suppose Paul talked about the common benefits of God rather than quoting O.T. passages as he did in the synagogue at Iconium? He knew that these people did not have a background in the Old Testament truths, so he used the experience of God’s common blessings to all mankind as a connecting point.
Acts 14:15-17

Paul distinguished God from all the gods these people worshiped by referring to God as the Creator of everything and the sustainer of all life on earth. This sermon sounds a whole lot like Paul’s message in Romans 1:18-20.

[READ Rom. 1:18-20]

18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, 19 because that which is known about God is evident within them; for God made it evident to them. 20 For since the creation of the world His invisible attributes, both His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.

People who have not heard about Christ will not be judged for rejecting Him. But the charges against them for rejecting the revelation given them through their conscience and creation will stand (Ps. 19:1-6). Anyone can freely reject God despite the testimony of creation and conscience, and apart from the work of the Spirit regenerating their hearts, many do. God puts in everyone’s heart an inner witness to a source of right and wrong, a greater power to whom they are accountable. God also reveals Himself in creation. No one can miss the evidence of God’s creative sovereignty (Ps. 8; 19:1; Isa. 40:21-22, 26).

Going back to Acts 14, Acts 14:18

18 And saying these things, with difficulty they restrained the crowds from offering sacrifice to them.

Paul’s explanation did not immediately persuade the Lystrans, who still wanted to offer sacrifices to Paul and Barnabas.
Acts 14:19

19 But Jews came from Antioch and Iconium, and after winning over the crowds and stoning Paul, they were dragging him out of the city, supposing him to be dead.

Then, the enemies of the gospel – those Jews who had withstood Paul and Barnabas in Antioch and Iconium – appeared on the scene. There was probably some transition between the two scenes found in verses 1 and 19 of Acts 14 that Luke didn’t record for us. They were following Paul and Barnabas, stirring up the native peoples against them, trying to frustrate the work of God in Lystra. Exactly how they were doing this, we’re not told, but they persuaded the crowds to stone Paul to death. Do you see how fickle these people were? They went from thinking Paul was Hermes, the spokesman of the gods they worshiped, to trying to kill him on the word of these Jews, who were unknown to them and from another place. Then after stoning Paul, and believing him to be dead, they dragged him out of the city.
Acts 14:20a

20a But while the disciples stood around him, he rose up and entered the city.

But Paul wasn’t dead, he was just unconscious. As the disciples stood around him, Paul came to, got up, and went back into the city. These disciples were probably a combination of the brothers who accompanied Paul and Barnabas in their travels, as well as some new disciples from Lystra who had believed the gospel and accepted Christ. No doubt Paul had gone back into the city to physically recover from the shock of the stoning. I wonder what those superstitious pagans thought when Paul walked back into the city, let alone the rabble-rousing Jews?! Obviously, God was responsible for preserving Paul’s life, another great miracle the people of Lystra got to see.

Think for a minute about what Paul and Barnabas faced for the sake of sharing the gospel in these last three instances. They had been run out Antioch and Iconium, and in Lystra they tried to kill Paul. Yet they persevered in sharing the message they had been sent to proclaim.

III. DELIVERING THE GOSPEL TO DERBE (Acts 14:20b-21a)

Derbe was located about 40 miles SE of Lystra.

[READ Acts 14:20b-21a]

20b The next day he went away with Barnabas to Derbe. 21a And after they had proclaimed the gospel to that city and had made many disciples ….

Not much is described about the missionaries’ time in Derbe, except many people were saved. Obviously, this is the most important measure of their spiritual success in this campaign. The absence of any mention of opposition, hopefully means they didn’t encounter any and that all the people of Derbe gladly received the gospel message.

IV. CHARTERING THE CHURCHES (Acts 14:21b-23)

[READ Acts 14:21b-23]

21 … they returned to Lystra and to Iconium and to Antioch, 22 strengthening the souls of the disciples, encouraging them to continue in the faith, and saying, “Through many afflictions we must enter the kingdom of God.” 23 And when they had appointed elders for them in every church, having prayed with fasting, they commended them to the Lord in whom they had believed.

The apostles’ prayers and fasting did more than just model Christian disciplines. This was the way to commit the new disciples to the Lord for His safekeeping and blessing and to establish permanent church leadership for each congregation.

V. ACCOUNTING IN ANTIOCH (Acts 14:24-28)

[READ Acts 14:24-26]

The first time Paul and Barnabas had passed through Perga, there was nothing recorded about them preaching there at that time. However, on this return trip they did share the gospel in Perga. This could have been due to the incident of John Mark leaving and returning home when they were in Perga the first time. Perhaps the drama associated with this unfortunate event, quenched the Spirit at that time, and they had to wait until the return trip to share the gospel. Acts 14:24-26

Instead of them sailing from Perga, they traveled the 12 miles to the port of Attalia. This may have been due to the fact that most of the ships coming and going in Attalia were larger and faster. There are a couple of reasons for this. First, Perga was a river port city on the Cestrus River, and only smaller boats could navigate it. Attalia’s port, on the other hand, was the half-way point on the grain-shipping route from Alexandria to Rome. From here, Paul and his friends would have had no difficulty in securing passage on one of the empty Roman grain ships heading back along the northern Mediterranean coast to Egypt via Selucia in Syria, the closest port to Antioch.

[READ Acts 14:27-28]

27 And when they had arrived and gathered the church together, they began to report all things that God had done with them and how He had opened a door of faith to the Gentiles. 28 And they spent not a little time with the disciples.

Actually, Paul and Barnabas remained in Antioch for about a year in preparation for what God would have them do next. And thus ends the first official missionary journey.

VI. WHAT WE’VE HEARD FROM GOD’S WORD
We’ve seen that as Paul preached in these cities, he would first speak in the synagogues to the Jews, telling them that God had fulfilled the promise of a Savior made to their Fathers. Unfortunately, many of these Jews did not believe. As Paul preached and the word of God was gladly received by many, the Jews became envious. They contradicted, blasphemed, and openly opposed the things Paul was teaching. Their own unbelief was judging them to be unworthy of eternal life. This response led Paul to turn his attention toward the Gentiles and preach to them.

We’ve also learned that when Paul was preaching in the synagogue in Pisidian Antioch (Wed. Study) he used many OT passages and directly quoted them. When he was trying to pacify the masses in Lystra, he more loosely talked about God’s attributes and common blessings upon all people. His approach teaches us how to use Scripture in different circumstances. While we should never hold back from proclaiming the truths of God’s Word, it is not necessary to quote verbatim from a passage. While we can communicate the truth of a passage without quoting it, there is certainly a benefit in memorizing scriptures and proclaiming them to the lost. Paul used direct quotes when his audience knew the context of the OT and made the connections in those passages to Jesus. The people of Lystra didn’t know this context, so Paul used another point of contact to engage them.

We’ve seen that God mercifully spared Paul’s life, and he continued his journey from Lystra to Derbe, where he preached the gospel to that city and made many disciples. Paul and Barnabas’ first journey was nearing its end.  But they couldn’t think of ending it without going back to see those they had preached to – who had believed on the name of Jesus Christ. They longed to see how they were getting along. Although it surely meant more danger for them, they went back to these cities where they had led many to Christ so that they might strengthen and encourage the converts in the truths of the gospel and establish churches with pastors in each one.

Prayer: Heavenly Father, we thank You for bringing us together this morning. As we come to the close of our time in Your Word, may Your spirit of unity and fellowship remain with us. Help us to love one another as You have loved us. Let our actions reflect Your grace and mercy to all we meet this week. May we share the gospel with power. Please guide our steps and keep us safe until we meet again, and may our lives be a testimony of Your goodness in every way. In Jesus’ name I pray, Amen.

Invitation # 467: “Anywhere with Jesus” (3 vs.)

Benediction: Beloved, with every project you undertake in the service of God's house and in obedience to the law and the commands, may you seek God wholeheartedly. As a result, you will be very successful in fulfilling His purposes for you. Amen. (2 Chr. 31:21).

THE FIRST MISSIONARY JOURNEY ~ Part 3 - Study Guide

THE FIRST MISSIONARY JOURNEY ~ Part 3

Answers (Lesson 160-C) - February 9, 2025 - Rev. Alan Cousins

Text: Selected Scriptures from the LSB
Introduction: Today, we’re going to complete our study of the First Missionary Journey from Acts 14.

I. ILL-TREATED IN ICONIUM (Acts 14:1-7)

Iconium was a cultural melting pot of native Phrygians, Greeks, Jews, and Roman colonists. It was located 80 miles SE of Pisidian Antioch.

Acts 14:1-7

The “they” in verse 1 is of course referring to Paul and Barnabas, which we learn in Acts 13:50. The first place they went when they arrived in Iconium was the Jewish synagogue, where they spoke to both Jews and Greeks. This resulted in a great number of Jews and Greeks believing the message the missionaries brought to them. Although the message is not recorded, we can be sure it was a presentation of the gospel. It may have been similar to the message proclaimed in Antioch where Paul proclaimed the gospel using many Old Testament texts (see Acts 13:16-41).

We don’t know exactly how long Paul and Barnabas were in Iconium. It was likely for many months based on other clues and similar language in Acts. But we’re informed that they continued to preach the gospel boldly. God bore witness to the truth of their words by granting signs and wonders through the hands of Paul and Barnabas. While these signs and wonders aren’t specifically identified here, we can assume from the context of the book of Acts that these were healings and casting out of demons (we must always interpret Scripture with Scripture and in context – seen Acts 4:30 and 5:12 for examples). The purpose of these miracles was to authenticate the message being preached and the grace of God in the message.

Paul and Barnabas, as well as those who were traveling with them as support personnel, fled to the region of Lycaonia and the cities of Lystra and then Derbe. According to verse 7, they also preached the gospel in these cities.

Throughout the book of Acts we see a pattern to Paul’s missionary outreach. First, he would preach the gospel in the synagogue of the city, where some would believe and accept Christ. Then he would teach the gospel to the Gentiles who came to hear him speak, and some of them would believe and accept Christ. Next, opposition would arise, stirring up conflict throughout the city, and finally the apostle left usually under threat.

As we think about this passage, we can see a clear example of how God uses people to accomplish His plans. The Holy Spirit had called Paul and Barnabas to go to these places and proclaim the glories of Jesus Christ. They were sent out as messengers from the God who created and sustains the universe – they had His authority to proclaim the message. And to authenticate the message, God was pleased to do signs and wonders through them. The Holy Spirit was at work in the hearts of the hearers to convict them of sin and call them to repentance and faith in Jesus. As they heard the message, Acts 13:48 says, “… as many as had been appointed to eternal life believed.”

II. LEFT FOR DEAD IN LYSTRA (Acts 14:8-23)

Lycaonia was a district in the Roman province of Galatia. Lystra was about 18 miles from Iconium, and was the home of Lois, Eunice, and Timothy (Acts 16:1; 2 Tim. 1:5).

Acts 14:8-23

Verse 9 explains that Paul watched this man as he preached. According to verse 8, Paul and Barnabas encountered a man born lame. He was completely crippled and unable to walk. But this man was listening to Paul preach. Paul saw the man had the faith to be healed. How did Paul know this? He may have noticed a change in the man’s countenance that indicated the change happening in his heart. Obviously, we cannot “see” faith, but we can see the effects of faith producing a change in a person. Then in verse 10, evidently without even touching the man, Paul said in a loud voice, “Stand up on your feet!” Immediately, the man sprang up and began walking. We know that God was ultimately responsible for healing this man, but He performed this miracle through Paul.

Verses 11-13 tell us that the people who witnessed this miracle were amazed! They believed their gods had come down to earth. They thought that Paul was Hermes and Barnabas was Zeus. At first, the apostles didn’t understand what was happening as the people were speaking in their Lycaonian language. Next thing they knew, the priest of Zeus entered with his entourage and began preparations to offer sacrifices to Paul and Barnabas.

As attested to in verses 14-15, once they realized what was happening, Paul and Barnabas tore their clothes (a sign of deep remorse) and tried to persuade the people they were just men, not gods.

In verses 15-17, we find a summary of Paul’s sermon. The main points are: (1) he and Barnabas were only men just like the people of Lystra, (2) his hearers should turn away from worshiping their useless idols, (3) they should worship the Creator God instead, and (4) God gives a witness of Himself in creation.

It's interesting that Paul talked about the common benefits of God rather than quoting Old Testament passages as he did in the synagogue at Iconium. This is because Paul knew that these people did not have a background in the Old Testament truths, so he used the experience of God’s common blessings to all mankind as a connecting point.

Paul also distinguished God (Yahweh) from all the gods these people worshiped by referring to God as the Creator of everything and the sustainer of all life on earth. This sermon sounds a whole lot like Paul’s message in Romans 1:18-20.

Romans 1:18-20

Going back to Acts 14, we learn in verse 8 that Paul’s explanation did not immediately persuade the Lystrans, who still wanted to offer sacrifices to Paul and Barnabas.

Then in verse 19, the enemies of the gospel – those Jews who had withstood Paul and Barnabas in Antioch and Iconium – appeared on the scene. There was probably some transition between the two scenes found in verses 1 and 19 of Acts 14 that Luke didn’t record for us. They were following Paul and Barnabas, stirring up the people against them, trying to frustrate the work of God in Lystra. Exactly how they were doing this, we’re not told, but they persuaded the crowds to stone Paul to death. Do you see how fickle these people were? They went from thinking Paul was Hermes, the spokesman of the gods they worshiped, to trying to kill him on the word of these Jews, who were unknown to them and from another place. Then after stoning Paul, and believing him to be dead, they dragged him out of the city.

According to verse 20a, Paul wasn’t dead, he was just unconscious. As the disciples stood around him, Paul came to, got up, and went back into the city. These disciples were probably a combination of the brothers who accompanied Paul and Barnabas in their travels, as well as some new disciples from Lystra who had believed the gospel and accepted Christ. No doubt Paul had gone back into the city to physically recover from the shock of the stoning. Obviously, God was responsible for preserving Paul’s life, another great miracle the people of Lystra got to see.

III. DELIVERING THE GOSPEL TO DERBE (Acts 14:20b-21a)

Derbe was located about 40 miles SE of Lystra.

Acts 14:20b-21a

IV. CHARTERING THE CHURCHES (Acts 14:21b-23)

Acts 13:6-12

Acts 14:21b-23

Rather than leaving all these new converts to try to figure out the Christian life by themselves, Paul and Barnabas returned to the very cities where their lives had been in danger, fearlessly preaching the gospel and teaching others to obey it. The apostles’ prayers and fasting did more than just model Christian disciplines. This was the way to commit the new disciples to the Lord for His safekeeping and blessing and to establish permanent church leadership for each congregation.

V. ACCOUNTING IN ANTIOCH (Acts 14:24-28)

Acts 14:24-26

The first time Paul and Barnabas had passed through Perga, there was nothing recorded about them preaching there at that time. However, on this return trip they did share the gospel in Perga, this time they did. Instead of sailing from home from Perga, they traveled to the port of Attalia. From here, Paul and his friends secured passage on a Roman grain ship heading back to Egypt via Selucia in Syria, the closest port to Antioch.

Acts 14:27-28

Paul and Barnabas stayed in Antioch for about a year preparing for God’s next mission for them. Thus ends the first official missionary journey.

VI. WHAT WE’VE HEARD FROM THE WORD
Paul used a specific strategy in preaching from city to city. First, he would go to the synagogues and share the gospel with them. When he was no longer welcome in the synagogue, he would preach to the Gentiles.
When he was preaching to the Jews, Paul directly quoted many OT passages because they were familiar with the context of the OT, and he would connect those passages to Jesus and how He fulfilled them.
When speaking to the Gentiles, as in Lystra, Paul spoke of God’s attributes, His role as Creator, and His common blessings on all people. This teaches us how to use Scripture in different situations.
We’ve also seen how God mercifully spared Paul’s life on more than one occasion.
Paul & Barnabas went back through the cities they had preached in strengthening and encouraging the converts and establishing the churches by appointing leadership.

THE FIRST MISSIONARY JOURNEY (Part 1)

Selected Scriptures from the LSB

Click For Audio

THE FIRST MISSIONARY JOURNEY (Part 1)

THE FIRST MISSIONARY JOURNEY
(Part 1)

Text: Selected Scriptures from the LSB

Prayer: Heavenly Father, I humbly seek Your guidance as I share Your Word this morning. May this sermon touch the hearts of those who hear it, igniting a flame of faith and love within them. May Your Word bring hope and transformation today. Let me speak with clarity and compassion, so that all may feel Your presence and grace. I pray this in the name of the Lord Jesus Christ, Amen.

Introduction:

Last week we looked at the earliest of the Bibli-cal epistles. James wrote to Jews who had been scattered through persecution. He gave them much practical advice re-garding Christian living.

Today, we will be heading back to the book of Acts as we con-tinue to understand how God used various people and situations to spread the gospel and grow His church in the Mediterranean world. The main person we will be looking at is Saul. We’ve al-ready seen how he was involved in persecuting the church until his encounter with Jesus. At some point after his conversion from a blasphemous persecutor of Jesus, Saul the Jew began to be known as Paul the Christian, adopting the Roman form of his name (likely because his missionary journeys took him all over the Roman empire).

As the Christians were spreading out from Jerusalem as a result of the persecution there, many people came to know Jesus as Savior. Luke recorded the details of the journeys that Paul and his companions took in an effort to spread the gospel. We’ll be looking at each of these journeys and how various people re-sponded to the message of the gospel – both Jews and Gentiles. Paul’s first missionary journey began around the same time that James wrote his letter.

Today, we’re going to pick up the narrative in Acts 12. We’re going to move at a quick pace through the beginning stops in this first missionary journey with the goal of getting the big pic-ture of the entire journey today and Wednesday. Then next Sun-day, were going to zoom in on two of the cities he visited in Acts 14. This morning I want you to pay close attention to the actions of Paul and Barnabas at each stop, as well as the re-sponses of the people in each place, both positive and negative.

Keep in mind that we haven’t heard anything from Paul since he left Jerusalem and went to Tarsus in Acts 9. Saul’s con-version happened in about AD 35, and his first missionary jour-ney happened approximately 12 years later based on clues about the timing of his early life as a Christian that he describes in Galatians 1:15-2:2. (The 14 years he mentions in Gala-tians 2:1 is likely the time period from his first visit to Jerusa-lem to the Jerusalem Council of Acts 15).

I. APPOINTED IN ANTIOCH (Acts 12:25 – 13:3)

Let’s take a moment to look at the commissioning of Barnabas and Saul to spread the gospel to the Gentile nations and their appointment as the first official missionaries of the church.

[READ Acts 12:25 – 13:3]

12:25 When Barnabas and Saul had finished their mission to Jerusalem, they returned, taking John Mark with them.
13:1 Among the prophets and teachers of the church at Anti-och of Syria were Barnabas, Simeon (called “the black man”), Lucius (from Cyrene), Manaen (the childhood com-panion of King Herod Antipas), and Saul. 2 One day as these men were worshiping the Lord and fasting, the Holy Spirit said, “Appoint Barnabas and Saul for the special work to which I have called them.” 3 So after more fasting and pray-er, the men laid their hands on them and sent them on their way.

Chapter 13 marks a turning point in Acts. The first 12 chapters focus on Peter; the remaining chapters revolve around Paul. With Peter, the emphasis is the Jewish church in Jerusalem and Judea; with Paul, the focus is the spread of the Gentile church throughout the Roman world, which began at the church in An-tioch of Syria.

Of the five men Luke mentions, four were Hellenists (Jews born outside the Holy Land who spoke Greek): Barnabas was from Cyprus (Acts 4:36), Simeon was from Africa (he was a black man from Niger located SW from Libya), Lucius was a Cyrenian (Cy-rene located in Libya), and Saul was from Tarsus (in Cilicia). Only Manaen was from Israel, and he was a childhood friend of Herod Antipas.

By laying hands on them, the three other leaders were identify-ing with Barnabas and Saul’s mission. The text says, “they sent them on their way,” but literally, the wording is “they released them.” This means they selflessly broke their emotional ties to them and freed them to do God’s will. Paul and Barnabas be-came the first two missionaries commissioned by the Christian church under the direction of the Holy Spirit. John Mark also accompanied them on this journey.

II. SETTING SAIL FROM SELEUCIA (Acts 13:4)

[READ Acts 13:4]

4 So Barnabas and Saul were sent out by the Holy Spirit. They went down to the seaport of Seleucia and then sailed for the island of Cyprus.

This city served as the port for Antioch, some 16 miles away at the mouth of the Orontes River. It was from here that the mis-sionaries sailed to Cyprus.

III. SHARING IN THE SYNAGOGUES OF SALAMIS (Acts 13:4-5)
[READ Acts 13:4-5]

4 So Barnabas and Saul were sent out by the Holy Spirit. They went down to the seaport of Seleucia and then sailed for the island of Cyprus. 5 There, in the town of Salamis, they went to the Jewish synagogues and preached the word of God. John Mark went with them as their assistant.

Cyprus is the third largest island in the Mediterranean. Salamis was the port city and commercial center on the eastern side of the island. Saul and Barnabas began preaching and teaching in the Jewish synagogues as soon as possible. As a Jewish scholar, Saul was permitted to speak to those who knew the Scriptures – a perfect way to begin a ministry in a new area. This became Paul’s established custom whenever he arrived in a new city. He had an open door as a Jew, to speak and introduce the gospel.

Also, if he preached to the Gentiles first, the Jews would never have listened to him.

IV. PREACHING IN PAPHOS (Acts 13:6-12)
[READ Acts 13:6-12]

6 Afterward they traveled from town to town across the en-tire island until finally they reached Paphos, where they met a Jewish sorcerer, a false prophet named Bar-Jesus. 7 He had attached himself to the governor, Sergius Paulus, who was an intelligent man. The governor invited Barnabas and Saul to visit him, for he wanted to hear the word of God. 8 But Ely-mas, the sorcerer (as his name means in Greek), interfered and urged the governor to pay no attention to what Barna-bas and Saul said. He was trying to keep the governor from believing.

9 Saul, also known as Paul, was filled with the Holy Spirit, and he looked the sorcerer in the eye. 10 Then he said, “You son of the devil, full of every sort of deceit and fraud, and enemy of all that is good! Will you never stop perverting the true ways of the Lord? 11 Watch now, for the Lord has laid His hand of punishment upon you, and you will be struck blind. You will not see the sunlight for some time.” Instantly mist and darkness came over the man’s eyes, and he began groping around begging for someone to take his hand and lead him.

12 When the governor saw what had happened, he became a believer, for he was astonished at the teaching about the Lord.

It was here that Barnabas and Saul encountered a Jew, who was a magician, named Bar-Jesus. He was also known as Elymas (his Greek name, which means the “enlightened one”). He used his knowledge for evil as we will see in a moment.

7 He had attached himself to the governor, Sergius Paulus, who was an intelligent man. The governor invited Barnabas and Saul to visit him, for he wanted to hear the word of God.

Sergius Paulus was the Roman proconsul who served as the provincial governor. It was not uncommon for the governor of a district to send for visitors. It was the proconsul’s job to stay on top of all the latest “news” in his area.

8 But Elymas, the sorcerer (as his name means in Greek), in-terfered and urged the governor to pay no attention to what Barnabas and Saul said. He was trying to keep the governor from believing.

Elymas recognized the Word of God as a threat to his own “ministry” of deception and false power. He did not want the governor to be converted to Christ because he would lose his position within the city’s power structure.

9 Saul, also known as Paul ….

It is worth noting that 13:9 is where Saul is called Paul from this point forward in Scripture. We’ve already talked about Saul being his Hebrew name and Paul being his Greek/Roman name. But there could be another reason for his name change. Saul, his birth name, had become infamous (or out of grace) because of his early persecution of the church. But the new birth made Paul a new man, attested to by the meaning of the name Paul which is: “small” or “humble.”

9 Saul … was filled with the Holy Spirit, and he looked the sorcerer in the eye. 10 Then he said, “You son of the devil, full of every sort of deceit and fraud, and enemy of all that is good! Will you never stop perverting the true ways of the Lord? 11 Watch now, for the Lord has laid His hand of pun-ishment upon you, and you will be struck blind. You will not see the sunlight for some time.” Instantly mist and darkness came over the man’s eyes, and he began groping around beg-ging for someone to take his hand and lead him.

Paul’s verbal rebuke of the sorcerer is one of the most dramatic denunciations of demonic power in Scripture. Instead of calling the sorcerer by his Hebrew name, Bar-Jesus, (“Son of Jesus”), Paul called him son of the devil. This play on words described him accurately as the enemy of righteousness – an opponent of everything Barnabas and Paul represented.

Besides calling out Elymas for who he was, Paul, by the power of the Holy Spirit, caused him to go temporarily blind, a fitting picture of his spiritual blindness. The supposedly all-powerful sorcerer was reduced to being led around by the hand.

[READ 2 Cor. 4:4]

4 Satan, who is the god of this world, has blinded the minds of those who don’t believe. They are unable to see the glorious light of the Good News. They don’t understand this message about the glory of Christ, who is the exact likeness of God.

Satan blinds people to God’s truth through the world system he has created. Without a godly influence, man left to himself will follow that system, which panders to the depravity of unbeliev-ers and deepens their moral darkness. This is what had hap-pened to Elymas.

12 When the governor saw what had happened, he became a believer, for he was astonished at the teaching about the Lord Jesus Christ.

This verse tells us there was also a positive spiritual result that took place in Paphos. Sergius Paulus was saved after hearing the teaching of the gospel and seeing the miracle that blinded Elymas.

V. MAKING PORT IN PERGA (Acts 13:13)
[READ Acts 13:13]

13 Paul and his companions then left Paphos by ship for Pamphylia, landing at the port town of Perga. There John Mark left them and returned to Jerusalem.

Perga was a major city in the Roman province of Pamphylia, in Asia Minor. It was located about 200 miles north across the Mediterranean from Cyprus.

13b … There John Mark left them and returned to Jerusalem.

Whatever reason John Mark gave for leaving, Paul didn’t ac-cept it. While his desertion did not hamper the mission, it did later create some dissension between Paul and Barnabas (see 15:36-40), yet in time their relationship would be healed (see Col. 4:10; 2 Tim. 4:11).

VI. WHAT WE’VE HEARD FROM GOD’S WORD

Down through the centuries, people have risked many things for the sake of spreading the gospel, and we can thank God for the record of the faithfulness of Paul and Barnabas. God used these two men to expand the kingdom of God and the number of those who will be worshiping around the throne of God in eternity.

We can also see the evidence of the Holy Spirit’s work in em-boldening Paul and Barnabas as He sent them on their mission from the church in Antioch to preach the gospel. They were never alone as they traveled, for the Holy Spirit was with them and in them to guide them as they spoke, to work miracles, to fill them with joy, and to bring conviction of sin and regenerate the hearts of those who believed.

Prayer: Heavenly Father, first we want to praise You for Your wisdom in using weak and broken vessels like us to spread the good news of Your life-changing gospel. We pray that the Holy Spirit will empower us with boldness to proclaim the message of salvation to those You bring across our paths. Thank You for sending forth Your ambassadors to proclaim the amazing truth about our Lord and Savior, Jesus Christ, in whose name, I pray, Amen.

Invitation # 444: “I’ll Go Where You Want Me to Go” (3 vs.)

Benediction: Beloved, may you be strong and courageous as you set out to accomplish the work God has called you to do. May you not be afraid or discouraged, for the Lord God … your God, is with you. He will not fail you or forsake you until all your work for His service is finished. Amen. (1 Chr. 28:20).

THE FIRST MISSIONARY JOURNEY ~ Part 1 - Study Guide

THE FIRST MISSIONARY JOURNEY ~ Part 1

Answers (Lesson 160-A) - February 2, 2025 - Rev. Alan Cousins

Text: Selected Scriptures from the LSB
Introduction: Today, we’re going to pick up the narrative in Acts 12. We’re going to move at a quick pace through the beginning stops in this first missionary journey with the goal of getting the big picture of the entire journey today and Wednesday. Then next Sunday, were going to zoom in on two of the cities he visited in Acts 14.

Pay close attention to the actions of Paul and Barnabas at each stop, as well as the responses of the people in each place, both positive and negative.

We haven’t heard anything from Paul since he left Jerusalem and went to Tarsus in Acts 9. Saul’s conversion happened in about AD 35, and his first missionary journey happened approximately 12 years later based on clues about the timing of his early life as a Christian that he describes in Galatians 1:15-2:2.

(The 14 years mentioned in Galatians 2:1 is likely the time period from his first visit to Jerusalem to the Jerusalem council of Acts 15).

I. APPOINTED IN ANTIOCH (Acts 12:25 – 13:3)

Let’s take a moment to look at the commissioning of Barnabas and Saul to spread the gospel to the Gentile nations and their appointment as the first official missionaries of the church.

Acts 12:25 – 13:3

Of the five men Luke mentions, four were Hellenists (Jews born outside the Holy Land who spoke Greek): Barnabas was from Cyprus (Acts 4:36), Simeon was from Africa (he was a black man from Niger located SW from Libya), Lucius was a Cyrenian (Cyrene located in Libya), and Saul was from Tarsus (in Cilicia). Only Manaen was from Israel, and he was a childhood friend of Herod Antipas.

By laying hands on them, the three other leaders were identifying with Barnabas and Saul’s mission. The text says, “they sent them on their way,” but literally, the wording is “they released them.” This means they selflessly broke their emotional ties to them and freed them to do God’s will. Paul and Barnabas became the first two missionaries commissioned by the Christian church under the direction of the Holy Spirit. John Mark also accompanied them on this journey.

II. SETTING SAIL FROM SELEUCIA (Acts 13:4)

Acts 13:4

This city served as the port for Antioch, some 16 miles away at the mouth of the Orontes River. It was from here that the missionaries sailed to Cyprus.

III. SHARING IN THE SYNAGOGUES OF SALAMIS (Acts 13:4-5)

Acts 13:4-5

IV. PREACHING IN PAPHOS (Acts 13:6-12)

Acts 13:6-12

Paphos was located on the western end of the island and was the capital of Cyprus. It was also the seat of the Roman government there. Sadly, it also was a great center for the worship of Aphrodite (Venus), and thus a hotbed for all kinds of immorality.
According to verse 6, Barnabas and Saul encountered a Jew, who was a magician, named Bar-Jesus. He was also known as Elymas (his Greek name, which means the “enlightened one”). He used his knowledge for evil as we will see in a moment.

Sergius Paulus (v. 7) was the Roman proconsul who served as the provincial governor. It was not uncommon for the governor of a district to send for visitors. It was the proconsul’s job to stay on top of all the latest “news” in his area.

In verse 8 we learn that Elymas tried to keep the governor from listening to Barnabas and Saul. No doubt he recognized the Word of God as a threat to his own “ministry” of deception and false power. He did not want the governor to be converted to Christ because he would lose his position within the city’s power structure.

From verses 9-11, Paul confronts Elymas. His verbal rebuke of the sorcerer is one of the most dramatic denunciations of demonic power in Scripture. Instead of calling the sorcerer by his Hebrew name, Bar-Jesus, (“Son of Jesus”), Paul called him son of the devil. This play on words described him accurately as the enemy of righteousness – an opponent of everything Barnabas and Paul represented.

2 Corinthians 4:4

Satan blinds people to God’s truth through the world system he has created. Without a godly influence, man left to himself will follow that system, which panders to the depravity of unbelievers and deepens their moral darkness. This is what had happened to Elymas.

However, verse 12 tells us that there was also a positive spiritual result that took place in Paphos. Sergius Paulus was saved after hearing the teaching of the gospel and seeing the miracle that blinded Elymas.

V. MAKING PORT IN PERGA (Acts 13:13)

Acts 13:13

Perga was a major city in the Roman province of Pamphylia, in Asia Minor. It was located about 200 miles north across the Mediterranean from Cyprus.

In the last part of verse 13 we informed that 13b … There John Mark left them and returned to Jerusalem.

Whatever reason John Mark gave for leaving, Paul didn’t accept it. While his desertion did not hamper the remainder of this mission, it did later create some dissension between Paul and Barnabas (see 15:36-40), yet in time their relationship would be healed (see Col. 4:10; 2 Tim. 4:11).

VI. WHAT WE’VE HEARD FROM THE WORD
Down through the centuries, people have risked many things for the sake of spreading the gospel, and we can thank God for the record of the faithfulness of Paul and Barnabas.

* God used these two men to expand the kingdom of God and the number of those who will be worshiping around the throne of God in eternity.

* Paul and Barnabas were never alone as they traveled, for the Holy Spirit was with them and in them to guide them as they spoke, to work miracles, to fill them with joy, and to bring conviction of sin and regenerate the hearts to those who believed.

JAMES TEACHES ON FAITH

Selected Scriptures from the LSB

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JAMES TEACHES ON FAITH

Text: Selected Scriptures from the LSB

Prayer: Heavenly Father, as we prepare to study Your holy Word, I humbly ask for Your presence and guidance. The Scriptures we are going to read today are difficult ones to understand sometimes. However, they teach us truths that are essential to our understanding and appreciation of Your gift of salvation. Given the importance of these passages, we know that our enemy will do everything he can to distract our focus from the Word and cause us to miss a vital truth that is crucial to our knowledge and understanding of the doctrine of salvation. I pray right now, Lord, for You to grant each of us the strength to overcome his distractions. Also, please clear our minds and hearts of any worldly concerns or thoughts that could hinder our ability to fully connect with You. May we fix our eyes on Jesus, the author and perfector of our faith so we can wholeheartedly engage in hearing and applying Your Word. For it is in His blessed name I pray, Amen.

Introduction: Over the last several lessons in this series, we’ve seen how God established and spread His church under the leadership of His apostles. The Holy Spirit had empowered them, just as Jesus had promised, and they boldly proclaimed the gospel in Jerusalem. The followers of the way were persecuted by zealous Jews like Saul, and God used that persecution to scatter His disciples among Judea, Samaria, and the surrounding regions.

God did not intend His mercy to be given only to the Jews. He sent Philip to the Samaritans and an Ethiopian official. He told Ananias that he was going to send Paul as His messenger before Gentiles and kings, as well as the children of Israel. Last week, we saw how He revealed His intentions to Peter in a vision before sending him to Cornelius’ house, where the Holy Spirit was poured out on a Roman and his Gentile family and friends.

We will continue to see how God spread His gospel through the missionary journeys of His apostles, but today we are going to look at the earliest epistle, or letter, that we have in the New Testament. James was a brother of Jesus who came to faith after the resurrection and became a pillar of the church in Jerusalem. His letter to the dispersed Jews is the earliest written book of the New Testament. James’ letter has sometimes been compared with Proverbs because of its wise sayings and practical emphasis. We can find great advice on wise, godly living in its pages, and I encourage you to dive into some of those instructions this week. But for today, we’re going to focus on one of the more difficult and often misunderstood passages in James.

I. FAITH & WORKS (Jas. 2:14-26; Gal. 2:16; Acts 15:10-11)

Many Christians have struggled to reconcile what James says about faith and works with other biblical passages, especially in the writings of Paul, which seem to contradict James. One especially difficult passage for many is James 2:14-26.

[READ Jas. 2:14-26]

14 What use is it, my brothers, if someone says he has faith but he has no works? Can that faith save him? 15 If a brother or sister is without clothing and in need of daily food, 16 and one of you says to them, “Go in peace, be warmed and be filled,” and yet you do not give them what is necessary for their body, what use is that? 17 Even so faith, if it has no works, is dead by itself.

18 But someone will say, “You have faith; and I have works. Show me your faith without the works, and I will show you my faith by my works.” 19 You believe that God is one. You do well; the demons also believe, and shudder. 20 But are you willing to recognize, you foolish fellow, that faith without works is useless? 21 Was not Abraham our father justified by works when he offered up Isaac his son on the altar? 22 You see that faith was working with his works, and as a result of the works, faith was perfected. 23 And the Scripture was fulfilled which says, “AND ABRAHAM BELIEVED GOD, AND IT WAS COUNTED TO HIM AS RIGHTEOUSNESS,” and he was called the friend of God. 24 You see that a man is justified by works and not by faith alone. 25 And in the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out by another way? 26 For just as the body without the spirit is dead, so also faith without works is dead. Jas. 1:1

To whom is James writing? If we look back to the opening of the epistle, it is addressed to his brethren among the 12 tribes. This can be understood as Jews who had believed in Jesus as the Messiah. So, believing Jews were the original audience.

Now, let’s tackle these difficult verses, shall we? Jas. 2:14

To begin with, verse 14, seems to indicate that faith alone cannot save someone. Jas. 2:21-25

Then in verses 21-25, James appears to be saying that the works Abraham and Rahab did, justified them (made them righteous) in God’s sight. Verse 24 seems to provide the most direct conflict with what other scriptures teach, “You see that a man is justified by works and not by faith alone.”

I’m sure you can think of several verses or passages which apparently contradict what James writes here. There are many scriptures which teach that salvation comes by faith in Jesus Christ, not by works. We will look at some of these verses later on this morning.

There are two things we know for certain (1) the Bible doesn’t teach that salvation comes through works, and (2) the Bible can’t contradict itself, so let’s see if we can work through this passage to figure out what James really means. Jas. 2:15-17

What comparison is James making in verses 15-17? Verse 16 describes a person who is professing compassion but doesn’t act like it. Compassion isn’t really compassion if it doesn’t result in action. Likewise, faith that does not result in action is a dead faith.

If someone claims to be compassionate, then their life will be consistent with their claim, and there will be evidence of their compassion in the actions they take. Jas. 2:18-19

In verse 18, James employs an interesting literary device. He introduces an imaginary objector who proposes a challenge so that he can answer the objection that may arise in the minds of his readers, or perhaps use it as a way to explain an objection he had previously heard. Paul uses a similar approach in Romans 9:19 and other places.

The objector claims to have works rather than faith, seeming to suggest one can be present without the other. Since there are no quotation marks in the Greek, there is disagreement about how far the quote extends, some suggest it goes to the end of verse 19. Jas. 2:20

So, James challenges the objector to prove that he has works without faith. He was intending to show the objector his folly by demonstrating that he truly had faith by the works he did. Then he forcefully claims that faith without works is useless. Jas. 2:21-24

First, James uses Abraham as an example to prove his point. The work of Abraham he refers to is Abraham offering Isaac on an altar to God. This account is found in Genesis 22:1-19. . Remember, the cross-references or footnotes in the margins of your Bible can help you locate the Old Testament passages that are being referenced in the New Testament. Jas. 2:21-24

So, what did the act of Abraham offering Isaac on the altar do for Abraham? He was justified by this act. Abraham’s willingness to sacrifice his son affirmed Abraham’s belief in God’s promise to give him descendants as numerous as the stars (which reaffirmed the promise given earlier in Genesis 12). In verse 23, James is quoting from Genesis 15:6. Keep in mind that the context of Genesis 15 is God’s promise to Abraham. God credited Abraham with righteousness because he believed God’s promise – which is an act of faith. Something else we need to consider is when, exactly, did Abraham believe God’s promise with respect to when he offered Isaac. Abraham believing God occurred first since in Genesis 15:3, Abraham said he had no offspring. We do not read of Isaac’s sacrifice until seven chapters later, representing a time frame of at least 20 years. Given this, was it Abraham’s willingness to sacrifice Isaac or his faith in God that justified him? Abraham was seen as righteous before he demonstrated his faith by his willingness to offer up Isaac.

Did you know that the words justified and righteous share the same root in Greek? – the word dikaios. Though coming from the same word, they have slightly different meanings. Abraham could not have been righteous in Genesis 15 and then be made righteous 20 years later in Genesis 22. Jas. 2:22-24

Verse 22 helps us distinguish between the uses of justified and righteous in these verses. It describes how Abraham’s faith, in which he was seen as righteous by God, was demonstrated by his actions. Abraham’s faith was shown to be true and complete by the evidence of his actions. So, we could say that he was justified (shown to be righteous) by his actions, but not that his actions caused his righteousness.

With this distinction in mind, let’s look at verse 24. Rather than saying that Abraham’s righteousness unto salvation was the result of his works, the faith that brought about his righteousness was demonstrated through his works. In other words, the initial act of faith and the proof of faith are different but related. So, although Abraham was justified by faith alone, his faith never remained “alone” because true faith is always accompanied by its twin, which is works. Jas. 2:25

Verse 25 gives us another O.T. example – that of Rahab. Rahab’s faith was justified by protecting the Israelite spies at her own peril, because it was a demonstration of her faith in God. Jas. 2:26

Verse 26 summarizes James’ argument. Just as the spirit in the body demonstrates life, so works born out of faith demonstrate spiritual life.

To give some balance to our study, let’s take a quick trip over to Galatians.

[READ Gal. 2:16]

16 … Nevertheless knowing that a man is not justified by the works of the Law but through faith in Jesus Christ, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified.

No works can bring about our justification, we can only be declared righteous by faith in Jesus (see also Rom. 1:17, 3:20-28).

* Would James write something that was contradictory to Paul? No. While many skeptics and critics make this claim, we would have to deny the inspiration of Scripture to arrive at that conclusion.

Obviously, this is a tricky passage to work through. There is a lot of scriptural evidence we could look at to resolve this apparent conflict, but we have no reason to doubt the truthfulness of the Scriptures since they have been revealed to us by God, who cannot lie. Additionally, the man James who wrote this epistle was present at the Jerusalem Council of Acts 15 where Peter stood and made this proclamation:

[READ Acts 15:10-11]

10 Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear? 11 But we believe that we are saved through the grace of the Lord Jesus, in the same way as they also are.”

If James believed that Peter was in error and that the hearts of those who receive salvation are purified by works of the law and not faith, he would not have consented to the decree of the council. So, James didn’t disagree with Peter, Paul, or even himself when he spoke of the relationship between faith and works. True faith will be demonstrated through true works.

II. SAVED BY GRACE (Eph. 2:1-10; Titus 3:3-7; Col. 2:11-15; Gal. 2:16)

Now let’s turn to Ephesians 2, as we try to understand what it means to be saved from our sins and how works are related to our salvation.

[READ Eph. 2:1-10]

1 And you were dead in your transgressions and sins, 2 in which you formerly walked according to the course of this world, according to the ruler of the power of the air, the spirit that is now working in the sons of disobedience, 3 among whom we all also formerly conducted ourselves in the lusts of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 4 But God, being rich in mercy because of His great love with which He loved us, 5 even when we were dead in our transgressions, made us alive together with Christ -- by grace you have been saved -- 6 and raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus, 7 so that in the ages to come He might show the surpassing riches of His grace in kindness toward us in Christ Jesus. 8 For by grace you have been saved through faith, and this not of yourselves, it is the gift of God; 9 not of works, so that no one may boast. 10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them. Eph. 2:1-3

The “you” in verse 1 refers to the recipients of the letter – the believers who were in Ephesus. More broadly, we can understand this to refer to all believers in Christ. Their spiritual condition, according to verses 1-3, looks at who they were and what they were like before they were saved. In the past, they were dead in trespasses and sins, they walked according to the course of the world, they were sons of disobedience, and they pursued their own passions. Eph. 2:1-3

The “ruler of the power of the air” named in verse 2, is identifying Satan as the spirit being who is working in those who are disobedient to God. Eph. 2:1-3

The Ephesian believers were “children of wrath” prior to coming to Christ. This is because their sinful nature had earned them the wrath of God in punishing sin. Their nature caused them to be disobedient and pursue the carnal passions of the flesh. Eph. 2:1-3

But how can they be described as “dead” in verse 1 and yet “walking” in verse 2? The word “dead” describes their spiritual condition of having a sinful nature and being separated from God, while “walking” describes how that “dead” spiritual condition played out in their physical lives. Understanding this, we can say that lost sinners truly are the “walking dead,” rather than the made-up ones from television and the movies. Those who are spiritually dead are referred to as unregenerate, meaning they have not been regenerated (made alive) to new life in Christ. Regeneration is one of the elements of salvation, so those who are made alive are those who have salvation in Christ. This parallel is explicit in verse 5 (as we’ll see in a moment) where being made alive is equated with being “saved.” Eph. 2:1-3

The passions of the unregenerate “walking dead” are described as the lusts of both body and mind, and they are fulfilled by the actions (conduct) of the individuals. Verse 3 makes it clear that all of these believers were once unregenerate, including Paul, as referenced by the plural pronouns “you,” “we,” “ourselves,” and “our” used throughout this passage (see Rom. 6:20-23, which affirms this idea). Eph. 2:4-7

Look at all the things God had done for the saints in Ephesus (as well as every saint in the entire world – past, present, and future) in their salvation. He had made them alive, saved them, loved them, raised them to sit with Christ in heavenly places, and shown them mercy and kindness. They were now saved from God’s wrath against their sin. Eph. 2:4-7

According to verse 7, the reason God raised us to new life in Christ is so that the riches of God’s grace would be evident in the kindness He has shown us by giving salvation to the spiritually dead through the death and resurrection of Christ. Eph. 2:8-9

You will notice the phrase “by grace you have been saved” is repeated in verses 5 and 8. In Ephesians 2:8-9 we find the formula of salvation. Salvation is by grace through faith as a gift from God and not a result of works. Just so we’re clear, whose grace? God’s grace. Whose faith? The faith of the individual.

There is a disagreement by theologians about how to best understand this text, but all can agree that “the gift of God” refers to His salvation. Some would argue that grace and faith are both aspects of the gift of salvation given by God, while others argue that only salvation is in view and that the faith is exercised by the individual. In light of the spiritual condition described in verse 1, some would say that the individual must be made alive (regenerated) before they can exercise faith unto salvation. Others would argue that man’s spiritual condition allows for him to exercise faith unto salvation resulting in regeneration so that faith is not a gift of God, but salvation in general is. This regeneration is attributed by both views to the work of the Holy Spirit in the heart of an individual.

Did you notice there is an exclusion here from man’s salvation? It is works. In this context, “works” means that a person cannot do any acts that will earn him any favor in God’s sight and contribute to his salvation since salvation is a gift of God alone. This also means that no one can boast about his own salvation since it comes from God alone.

Now let’s turn to the book of Titus for further insight into the matter of salvation.

[READ Titus 3:3-7]

3 For we ourselves also once were foolish, disobedient, deceived, enslaved to various lusts and pleasures, spending our life in malice and envy, despicable, hating one another. 4 But when the kindness and affection of God our Savior appeared, 5 He saved us, not by works which we did in righteousness, but according to His mercy, through the washing of regeneration and renewing by the Holy Spirit, 6 whom He poured out upon us richly through Jesus Christ our Savior, 7 so that having been justified by His grace, we would become heirs according to the hope of eternal life.

Notice, according to verse 5, the Holy Spirit is responsible for regeneration. He renews and regenerates each person. This reflects the language of the new birth in John’s Gospel.

[READ Jn. 1:12-13]

12 But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

[READ Jn. 3:5-8]

5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God. 6 That which has been born of the flesh is flesh, and that which has been born of the Spirit is spirit. 7 Do not marvel that I said to you, ‘You must be born again.’ 8 The wind blows where it wishes and you hear its sound, but do not know where it comes from and where it is going; so is everyone who has been born of the Spirit.” Titus 3:5-7

Going back to Titus, 3:5 states that our salvation is not because of works we’ve done in righteousness, and verse 7 says we are justified by God’s grace. So, how are these ideas related? Verse 7 uses “justified” instead of “righteousness,” but both share the same Greek root, as we’ve already seen this morning (dikaios). To be justified is to be declared righteous. We cannot earn salvation through righteous deeds (in fact, our deeds were unrighteous based on verse 3); rather, it is through the grace of God that we are made righteous. Our righteousness is not through works but through God. Eph. 2:10

According to Ephesians 2:10, the purpose of our salvation is for us to do good works. Based on this, the relationship between works and salvation is we are saved to do good works, not by good works. In other words, good works proceed out of our salvation – they do not lead to our salvation. Also, the fact that God has prepared them “beforehand” indicates they have always been planned for us. In the context of this epistle (see Eph. 1:4), this refers to things in the mind of God before He had even created the world. In God’s perfect will for our lives, He intends for us to walk in these good works -- or carry out the good works He has planned for us.

So, in Ephesians 2:1-10, we have the works of the unregenerate contrasted with the works of the regenerate. The unregenerate are doing works of disobedience and walking in their own passions, while the regenerate walk in good works that God has prepared for them to do, as they walk in obedience to God’s will for them.

Let’s consider one more parallel passage.

[READ Col. 2:11-15]

11 … In whom you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh, in the circumcision of Christ, 12 having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead. 13 And you being dead in your transgressions and the uncircumcision of your flesh, He made you alive with Him, having graciously forgiven us all our transgressions. 14 Having canceled out the certificate of debt consisting of decrees against us which was hostile to us, He also has taken it out of the way, having nailed it to the cross. 15 Having disarmed the rulers and authorities, He made a public display of them, having triumphed over them in Him. Col. 2:13

Writing to the Colossian believers, Paul used the same imagery of being dead in trespasses and sins and being raised to new life with Christ through faith. Since these epistles (Ephesians and Colossians) were written at the same time, there are many parallels throughout them.

Wow! Isn’t it amazing how much truth we can draw out of ten verses? And there are many more ideas we could cross-reference with other passages to help us understand the true nature of salvation and its relationship to faith, mercy, grace, works, and righteousness.

At the time of the Reformation, there was a sharp disagreement between the Roman Catholic view of salvation and the Protestant view. To help clarify these distinctions, the idea of the Five Solas was developed, often given in their Latin forms. When we speak of salvation as described in the Bible alone (sola scriptura), we say that salvation is in Christ alone (solus Christus) by grace alone (sola gratia) through faith alone (sola fide) to the glory of God alone (soli Deo gloria).

Paul reminded us often in his epistles that our salvation is not related to our obedience to the laws God has given, but only through what Jesus has done on our behalf. He reminded  the Galatian churches that “a man is not justified by the works of the Law but through faith in Jesus Christ, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal. 2:16). It is through faith in Christ alone that we are justified in God’s eyes.

III. WHAT WE’VE HEARD FROM GOD’S WORD

Today, we have been reminded of the amazing things God has done for us in Christ and by His Spirit. We were once dead in our trespasses and sins, but we have been made alive in Christ by the grace and mercy of God. If that doesn’t stir your heart to praise God for His kindness, you might need to check your spiritual pulse and see if you really are alive or are just one of the “walking dead.” However, we often stop here, forgetting the importance of what God has prepared for us to do. We are born again in Christ to do the works that God has prepared for us. He has worked in our hearts so that we might work on His behalf.

Our new birth is not a result of those works or any acts we might try to do to be righteous – we are saved by grace alone! And, as Paul instructs the Galatian Christians, if we have been saved by grace and been regenerated by the Holy Spirit, we cannot expect to grow to be more like Christ in our own efforts or to maintain God’s favor by those works (Gal 3:1-4). Finally, we are accepted in Christ and called to walk in good works to bring glory to God (Mt. 5:16).

The good works that we do are a demonstration of the faith we have in God. While works don’t bring about our salvation, they are the result of a heart that has been transformed and moved toward loving God and loving others. A faith that does not result in good works is dead. While we’re saved by faith alone, the faith that saves us is never alone but is accompanied by the good works God has prepared for us to walk in.

Prayer: Heavenly Father, we want to praise You this morning for Your power to raise the spiritually dead and give them life. We ask You, Lord, for hearts that are directed at good works to bring glory to You. Thank You for Your kindness in saving us by grace through faith in Your Son, Jesus Christ, in whose name, I pray, Amen.

Invitation # 330: “Only Trust Him” (3 vs.)

Benediction: Beloved, may you praise God, the Father of our Lord Jesus Christ! In His great mercy He has given you new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that can never perish, spoil or fade – kept in heaven for you. Amen. (1 Pet. 1:3-4).

JAMES TEACHES ON FAITH - Study Guide

JAMES TEACHES ON FAITH

Answers (Lesson 159) - January 26, 2025 - Rev. Alan Cousins

Text: Selected Scriptures from the NASB
Introduction: Today we are going to look at the earliest epistle, or letter, that we have in the New Testament. James was a brother of Jesus who came to faith after the resurrection and became a pillar of the church in Jerusalem. His letter to the dispersed Jews is the earliest written book of the New Testament.

We’re going to focus on one of the more difficult and often misunderstood passages in James.

I. FAITH & WORKS (Jas. 2:14-26; Gal. 2:16; Acts 15:10-11)

Through the years, many Christians have struggled to reconcile what James says about faith and works with other biblical passages, especially in the writings of Paul, which seem to contradict James. One especially difficult passage for many is James 2:14-26.

James 2:14-26

If we look back to the opening of the epistle, we find that James’ letter is addressed to his brethren among the 12 tribes who had been dispersed due to the growing persecution against Christianity. These tribes can be understood as Jews who had believed in Jesus as the Messiah. So, believing Jews were the original audience.

Now for the difficult verses. To begin with, verse 14, seems to indicate that faith alone cannot save someone. Then in verses 21-25, he appears to be saying that the works Abraham and Rahab did, justified them (made them righteous) in God’s sight. Verse 24 seems to provide the most direct conflict with what other scriptures teach, “You see that a man is justified by works and not by faith alone.”

We know that the Bible doesn’t teach that salvation comes through works, and that the Bible can’t contradict itself, so let’s see if we can work through this passage to figure out what James really means.

James makes a comparison in verses 15-17. Verse 16 describes a person who is professing compassion but doesn’t act like it. Compassion isn’t really compassion if it doesn’t result in action. James’ point being that faith that doesn’t result in action is a dead faith. So, if someone claims to be compassionate, then their life will be consistent with their claim, and there will be evidence of their compassion in the actions they take.

The objector claims to have works rather than faith, seeming to suggest one can be present without the other. So, James challenges the objector to prove that he has works without faith. He was intending to show the objector his folly by demonstrating that he truly had faith by the works he did. Then he forcefully claims that faith without works is useless.

First, James uses Abraham as an example to prove his point. The work of Abraham he refers to is Abraham offering Isaac on an altar to God. This account is found in Genesis 22:1-19.

What did the act of Abraham offering Isaac on the altar do for Abraham? He was justified by this act. Abraham’s willingness to sacrifice his son affirmed Abraham’s belief in God’s promise to give him descendants as numerous as the stars (Gen. 12). In verse 23, James is quoting from Genesis 15:6. Keep in mind that the context of Genesis 15 is God’s promise to Abraham. God credited Abraham with righteousness because he believed God’s promise – which is an act of faith. Something else we need to consider is when, exactly, did Abraham believe God’s promise with respect to when he offered Isaac. Abraham believing God occurred first since in Genesis 15:3, Abraham said he had no offspring. We do not read of Isaac’s sacrifice until seven chapters later, representing a time frame of at least 20 years. Given this, was it Abraham’s willingness to sacrifice Isaac or his faith in God that justified him? Abraham was seen as righteous before he demonstrated his faith by his willingness to offer up Isaac.
Justified and righteous share the same root in Greek – the word dikaios. Though coming from the same word, they have slightly different meanings since Abraham could not have been righteous in Genesis 15 and then be made righteous 20 years later in Genesis 22. Verse 22 helps us distinguish between the uses of justified and righteous in these verses. It describes how Abraham’s faith, in which he was seen as righteous by God, was demonstrated by his actions. Abraham’s faith was shown to be true and complete by the evidence of his actions. So, we could say that he was justified (shown to be righteous) by his actions, but not that his actions caused his righteousness.

Verse 25 gives us another O.T. example – that of Rahab. Rahab’s faith was justified by protecting the Israelite spies at her own peril, because it was a demonstration of her faith in God.

Verse 26 summarizes James’ argument. Just as the spirit in the body demonstrates life, so works born out of faith demonstrate spiritual life.

To give some balance to our study, let’s take a quick trip over to Galatians.

Galatians 2:16

No works can bring about our justification, we can only be declared righteous by faith in Jesus (see also Rom. 1:17, 3:20-28).

By the way, James would never have written something that is contradictory to Paul. While many skeptics and critics make this claim, we would have to deny the inspiration of Scripture to arrive at that conclusion.

Acts 15:10-11

II. SAVED BY GRACE (Eph. 2:1-10; Titus 3:3-7; Col. 2:11-16; Gal. 2:16)

Now let’s turn to Ephesians 2, as we try to understand what it means to be saved from our sins and how works are related to our salvation.

Ephesians 2:1-10

The “ruler of the power of the air” named in verse 2, is identifying Satan as the spirit being who is working in those who are disobedient to God.

How can they be described as “dead” in verse 1 and yet “walking” in verse 2? The word “dead” describes their spiritual condition of having a sinful nature and being separated from God, while “walking” describes how that “dead” spiritual condition played out in their physical lives. Understanding this, we can say that lost sinners truly are the “walking dead,” rather than the made-up ones from television and the movies. Those who are spiritually dead are referred to as unregenerate, meaning they have not been regenerated (made alive) to new life in Christ. Regeneration is one of the elements of salvation, so those who are made alive are those who have salvation in Christ. This parallel is explicit in verse 5 (as we’ll see in a moment) where being made alive is equated with being “saved.”

The passions of the “walking dead” are described as the lusts of both body and mind, and they are fulfilled by the actions (conduct) of the individuals. Verse 3 makes it clear all of these believers were once unregenerate, including Paul, as referenced by the plural pronouns “you,” “we,” “ourselves,” and “our” used throughout this passage (see Rom. 6:20-23, which affirms this idea).

Notice how God’s disposition toward the Ephesians is described in these verses. His wrath was upon them before they were regenerated, but there was still an element of love upon those to whom God would bestow His mercy even when they were dead in trespasses and sins. Ultimately, there is a movement from wrath, as an enemy of God, to favor, as a child of God seated with Christ in the heavenly places. According to verse 7, the reason God raised us to new life in Christ is so that the riches of God’s grace would be evident in the kindness He has shown us by giving salvation to the spiritually dead through the death and resurrection of Christ.

Titus 3:3-7

Some of the similarities between this passage and our text in Ephesians 2 include the corrupt nature of man, the grace and mercy of God in salvation through Christ, the rejection of works contributing to salvation, and the regeneration of those who are saved. Notice, according to verse 5, the Holy Spirit is responsible for regeneration. He renews and regenerates each person. This reflects the language of the new birth in John’s Gospel (see Jn. 1:12-13, 3:5-8). Verse 5 states that our salvation is not because of works we’ve done in righteousness, and verse 7 says we are justified by God’s grace. We cannot earn salvation through righteous deeds; rather it is through the grace of God that we are made righteous – not through works but through God.

According to Ephesians 2:10, the purpose of our salvation is for us to do good works. Based on this, the relationship between works and salvation is we are saved to do good works, not by good works. Also, the fact that God has prepared them “beforehand” indicates they have always been planned for us. In the context of Ephesians (see 1:4), this refers to things in the mind of God before He had even created the world. In God’s perfect will for our lives, He intends for us to walk in these good works -- or carry out the good works He has planned for us. [Also see Col. 2:13]

When we speak of salvation as described in the Bible alone (sola scriptura), we say that salvation is in Christ alone (solus Christus) by grace alone (sola gratia) through faith alone (sola fide) to the glory of God alone (soli Deo gloria).

III. WHAT WE’VE HEARD FROM THE WORD
Today, we have been reminded of the amazing things God has done for us in Christ and by His Spirit.

* We were once dead in our trespasses and sins.

* We have been made alive in Christ by the mercy and grace of God.

* We are born again in Christ to do the works that God has prepared for us (Gal. 3:14).

* We are called to walk in good works to bring glory to God (Mt. 5:16).

The good works that we do are a demonstration of the faith we have in God. A faith that does not result in good works is dead. While we’re saved by faith alone, the faith that saves us is never alone but is accompanied by the good works God has prepared for us to walk in.

PETER GOES TO THE GENTILES

Selected Scriptures from the LSB

Click For Audio

PETER GOES TO THE GENTILES Part 2

Regarding last Sunday and this Sunday’s sermons: Because of extra preaching points Pastor Alan shared in the live worship service, he decided to divide this sermon into two parts. The same recording covers both of these messages.

PETER GOES TO THE GENTILES
Part 2

Text: Selected Scriptures from the LSB

Prayer: Heavenly Father, we cannot thank You enough for rescuing us from our sins. You have bought us at a price, and we are Yours. Your Word says that our old self has died, and we have risen anew with Christ. We understand this to mean that we do not live for self, but for Christ who died for us. Lord, may today’s Scriptures speak to us, grant each of us a contagious joy that comes from You, and awaken within our hearts an urgency to share the gospel. Remind us daily of the grace You have bestowed on us; and help us to share this same grace and truth with others. Enable us to do this with boldness. And may we never be ashamed of the gospel, for it is Your power unto salvation. In Jesus’ name and for His glory I pray, Amen.

Introduction: Last Sunday we were reminded that the believers in the early church were primarily Jews. Jesus was born into a Jewish family. His apostles were Jewish, and they taught, like Paul, in the synagogues to the Jewish nation. But you will remember, before Jesus left this earth, He commanded His followers to go and make disciples of all nations (Mt. 28:19). This commission included the Gentiles. At this time in history, anyone not of Jewish ancestry was considered a Gentile. Throughout the Old Testament, Israel was God’s chosen people, but Jesus had made it clear that by the grace of God His offer of salvation was for people of all nations.

We clearly see this grace as it plays out between the apostle Peter and Cornelius, a centurion in the Roman army. Their meeting was supernaturally orchestrated by God Himself. Cornelius encountered an angel of God who instructed him to send messengers to Joppa to look for Peter (Acts 10:1-5). The next day, Peter experienced a vision from God. In the vision, Peter saw the heavens open, and a great sheet holding all kinds of animals, reptiles, birds, even insects, descend down to earth (Acts 10:11-12). Many of these creatures were considered “unclean.” This refers to animals that the Jews were not permitted to eat because of Old Testament laws. But Peter heard a voice telling him to eat any of the animals he saw. Peter responded to the Lord saying he could not eat from the sheet for these creatures were unclean. Then God told him not to call what God had cleansed unclean (Acts 10:13-14). This happened three times and then the sheet and all the animals were taken up into heaven.

As Peter was pondering the meaning of this vision, the men sent by Cornelius arrived in Joppa at the house where Peter was staying.  They invited Peter to come to Caesarea to meet Cornelius, and Peter (who had been instructed by the Holy Spirit) agreed to go. This was highly unusual as Jews would not even associate with Gentiles, much less visit their homes. But Peter was learning something from his vision of the “unclean” food.

I. TRANSITIONING BETWEEN THE LAW AND GRACE (Lev. 11; 1 Tim. 4:3b-5)

Last week, some questions were asked about the reason why the Jewish dietary laws were established in the first place. This is a great question, and I want to briefly address it since it’s pertinent to today’s lesson.

To understand the meaning of Peter’s vision and his objection, we have to go back to the book of Leviticus. [We’re not going to take the time this morning to read from Leviticus, but if you’re interested in learning more about the dietary laws, let me direct you to Leviticus 11 as a good starting point]. God gave His people very strict standards regarding their diet. Included in this list of animals, they were not to eat the rock badger, the rabbit, and the pig (Lev. 11:5-7). The law also forbade eating anything from the sea that didn’t have fins or scales (Lev. 11:10), and certain flying creatures and insects (Lev. 11:13-23). As a result of these laws, Jewish thinking included a very strict division between clean and unclean animals. No self-respecting Jew, including Peter, would ever eat anything but clean animals.

God wanted to distinguish His people from the other peoples that lived around them. By giving Israel peculiar laws and dietary restrictions, He was teaching them what it meant to be holy and set apart. The idea of clean and unclean pointed to the holiness of God and the need for purification. Further, these restrictions prevented the Jews from participating in feasts with Gentiles, which protected them in part from the influence of their idolatrous neighbors’ pagan practices.

As the restrictions on interacting with Gentiles passed away, with the coming of Christ and the completion of His atoning work, so did the restrictions on food. While the interpretation of Peter’s vision was to see the Gentiles as “clean,” there is also an immediate context of God declaring those animals clean for food. This is confirmed by Paul’s recognition that all creatures of God can be received as food with thanksgiving.

[READ 1 Tim. 4:3-5]

3 … advocate abstaining from foods which God created to be shared in with thanksgiving by those who believe and know the truth. 4 For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving, 5 for it is sanctified by the word of God and prayer.

II. GENTILES RECEIVE THE HOLY SPIRIT (Acts 10:24-48, 11:15-18)

Now let’s return to Acts 10 and see what happened when Peter arrived in Caesarea.

[READ Acts 10:24-48]

30 And Cornelius said, “Four days ago to this hour, I was praying in my house during the ninth hour; and behold, a man stood before me in shining garments, 31 and he said, ‘Cornelius, your prayer has been heard and your alms have been remembered before God. 32 Therefore send to Joppa and invite Simon, who is also called Peter, to come to you; he is lodging at the house of Simon the tanner by the sea.’ 33 So I sent for you immediately, and you have been kind enough to come. Now then, we are all here present before God to hear all that you have been ordered by the Lord.”

34 And opening his mouth, Peter said: “I most truly comprehend now that God is not one to show partiality, 35 but in every nation the one who fears Him and does righteousness is welcome to Him. 36 As for the word which He sent to the sons of Israel, proclaiming the good news of peace through Jesus Christ -- He is Lord of all -- 37 you yourselves know the thing which happened throughout all Judea, starting from Galilee, after the baptism which John proclaimed. 38 You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and how He went about doing good and healing all who were oppressed by the devil, for God was with Him. 39 And we are witnesses of all the things He did both in the land of the Jews and in Jerusalem. They also put Him to death by hanging Him on a tree. 40 God raised Him up on the third day and granted that He appear, 41 not to all the people, but to witnesses who were chosen beforehand by God, that is, to us who ate and drank with Him after He arose from the dead. 42 And He commanded us to preach to the people, and solemnly to bear witness that this is the One who has been designated by God as Judge of the living and the dead. 43 Of Him all the prophets bear witness that through His name everyone who believes in Him receives forgiveness of sins.”

44 While Peter was still speaking these things, the Holy Spirit fell upon all those who were listening to the word. 45 And all the circumcised believers who came with Peter were astounded that the gift of the Holy Spirit had been poured out on the Gentiles also. 46 For they were hearing them speaking with tongues and magnifying God. Then Peter answered, 47 “Can anyone refuse water for these to be baptized who have received the Holy Spirit just as we did?” 48 And he ordered them to be baptized in the name of Jesus Christ. Then they asked him to remain for a few days. Acts 10:24-28

When Peter entered Cornelius’ home, Cornelius fell at his feet to worship him. But Peter gently rebuked him and reminded him that he was just a man also. Many of Cornelius’ family and close friends had gathered at his house in anticipation of meeting the apostle. Peter shared about his vision, reminding these Gentiles of the taboo against entering their home, but told them that God had shown him not to call any man unclean. Beyond just the animals being made clean, the vision was to teach Peter that the Gentiles were not to be considered unclean. This truth gave Peter the freedom to interact with the Gentiles so that the gospel could spread. Acts 10:32-33

When Peter asked Cornelius why he had summoned him, Cornelius shared his vision and how the angel had told him to invite Peter to his home, as well as exactly where to find him. He wanted the group to hear all that Peter had been commanded by God to share. Acts 10:37-41

Not wasting any time, Peter immediately began to speak to them about Jesus. He explained how God had sent Jesus to bring peace; that He is the Lord of all; that He was anointed with the Holy Spirit; that He healed and cast out demons; He was killed by the Jews; He was raised to life from the dead; and that He appeared to witnesses chosen by God, and commanded the apostles to preach to the people. Acts 10:42-43

What was the message Jesus commanded the apostles to preach? Jesus was ordained by God to be the Judge of the living and the dead and that whoever believes in His name will receive forgiveness of sins. It is possible that this is a condensed version of what Peter preached to the crowd that day. Acts 10:44-48

How long did it take these folks to respond to the good news of the gospel? Immediately! In fact, they responded while Peter was still speaking. The evidence of their conversion was that they were filled with the Holy Spirit and began speaking in tongues.

Does this sound anything like a previous event we’ve looked at recently? It is very similar to what happened at Pentecost as the Holy Spirit came upon the believers and they spoke in tongues glorifying God with their words.

The six Jewish men who accompanied Peter were amazed that the Gentiles had received the Holy Spirit just as the Jews had. As a side note, the fact that they knew these Gentiles were praising God would indicate that the tongues they spoke in must have been known languages.

When Peter asked if these new believers should be forbidden to be baptized, he was primarily addressing the Jews who had come with him to show them that God had granted salvation and the Holy Spirit to the Gentiles. Peter’s comment is really more of a rhetorical question than a question of permission. Thinking back to Acts 8 and the conversion of the Samaritans, the order in which things happened was a little bit different. The Samaritans were baptized and then received the Holy Spirit by the laying on of hands by the apostles. There is no consistent description of the order of baptism and receiving of the Spirit in the early part of Acts. (See last Sunday’s bulletin article on The Holy Spirit Comes to the Early Church).

God moved mightily in the hearts of the Gentiles. They believed the words spoken by Peter, and the Holy Spirit was poured out on them. While these were not the first Gentiles to be converted (e.g., the Ethiopian eunuch and some of the proselytes of Judaism on Pentecost), this was a significant shift in the pattern the Jewish believers had been following. Acts 11:19 explains that those who were dispersed after Stephen’s death had preached to the Jews as they spread abroad.

In fact, in Acts 11:1-3, when Peter returned to Jerusalem from Caesarea to share with the Jewish Christians what had happened at Cornelius’ home, they were indignant that Peter would even eat with Gentiles. But Peter explained his vision and how the Holy Spirit had been poured out on the Gentiles, as the six witnesses with him affirmed.

[READ Acts 11:15-18]

15 And as I began to speak, the Holy Spirit fell upon them just as He did upon us at the beginning. 16 And I remembered the word of the Lord, how He used to say, ‘John baptized with water, but you will be baptized with the Holy Spirit.’ 17 Therefore if God gave to them the same gift as He gave to us also after believing in the Lord Jesus Christ, who was I that I could prevent God’s way?” 18 And when they heard this, they quieted down and glorified God, saying, “Well then, God has granted to the Gentiles also the repentance that leads to life.”

Just as the Jewish and Samaritan believers had received the Spirit and repentance by God’s grace, so had the Gentiles. The Comforter Jesus had promised was evident in them – salvation had come to the Gentiles in a significant way. So, from this point on, the gospel was spread among all people, not just primarily among the Jews. We’ll talk more about these efforts in future messages.

Wow! What a lesson on evangelism! Many Christians tend to categorize people, but we are all sinners in need of grace. There is no one beyond the reach of God’s grace and forgiveness through Jesus Christ. And we are commanded to preach the gospel and make disciples of all people, regardless of ethnicity, class, or any other distinction. This is far easier to do if we can look at people as God sees them – sinners who need to repent and turn to Christ in order to receive eternal life.

III. WHAT WE’VE HEARD FROM GOD’S WORD

I think it’s safe to say that most Christians today are not from a Jewish background. Even in the Old Testament, God had intended for the Gentiles to hear of His name and come under His care along with the nation of Israel. In fact, Abraham was called out of a Gentile nation and became the father of the Israelites. When Jesus died upon the cross, He broke down the wall of separation between Jews and Gentiles. Paul described this to the Gentile Christians living in Ephesus, telling them that they had “been brought near by the blood of Christ” when they had previously been “alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world” (Eph. 2:12-13, ESV).

But in Christ, those barriers are removed, and Jews and Gentiles are fellow citizens as saints in the kingdom of God. Before the day they met, Peter and Cornelius would have been at odds in some ways. If they met at the temple in Jerusalem, Peter would have to leave Cornelius behind in the Court of the Gentiles while he ventured to the inner parts of the temple. But once God had helped Peter to understand that those divisions were no longer appropriate, they were able to eat together and enjoy all foods with thanksgiving, lodge together, and even worship God together in fullness of joy. They were both covered by the blood of Christ, baptized into union with Him, and indwelt by the same Holy Spirit.

Let’s not forget that the gospel is for everyone without distinction. Each of us was called by the Holy Spirit into fellowship with the Father and the Son so that we might be partakers together of eternal life. One day, we will have the privilege of standing around the throne of God, offering Him our worship alongside people from every tribe, tongue, people, and nation. Hallelujah, to the name of Jesus!

Prayer: Heavenly Father, we are grateful for the gift of salvation and life found in Jesus, our Lord. As believers, we’ve seen His wonder-working power in our lives, and it is our desire for those who do not know Him or have rejected Him to come to faith in Him.
I ask You to stir the hearts of those who are currently living a life apart from Christ. May they come to experience His great love for them; and come to hate the sins that have separated them from You, Father. I pray for the gospel message to be preached to their ears, and the Holy Spirit to work in their hearts. Help them to see the futility of living a worldly life that never satisfies nor can save them from impending judgment. O Father, may they see the glory of the gospel, and the preciousness of Your Son, Jesus Christ, in whose name I pray, Amen.

Invitation # 299: “Rescue the Perishing” (4 vs.)

Benediction: Beloved, may the God of heaven give you success; therefore as His servant, may you arise and set about doing His work with confidence. Amen. (Neh. 2:20).  Farewell Slide

PETER GOES TO THE GENTILES

Text: Selected Scriptures from the LSB

Prayer: Heavenly Father, I ask You to pour out Your grace this morning and may Your favor rest upon this congregation. As we now open Your Word of truth, we pray for the Holy Spirit’s illumination and understanding. Bless our minds to comprehend, our hearts to receive, and our lives to be transformed by Your Word. In Jesus’ name I pray, Amen.

Introduction: Last Sunday we talked about the conversion of Saul as recorded in Acts 9. Saul’s conversion was a radical event that took a murdering blasphemer and turned him into a persistent evangelist who proclaimed the gospel of Jesus Christ in the face of many forms of persecution. God had changed his heart after knocking him to the ground and blinding him for three days. Saul turned from his wickedness to trust in Jesus as the Savior he had learned about while studying the Scriptures as a strict Pharisee.

* Why is Saul’s conversion such an important example of the gospel’s power? As Paul later wrote in Romans 1:16-17, the gospel is the power of God unto salvation for everyone who believes. Saul’s radical conversion is an example of how God can turn a murderer into a bold preacher, changing a heart of stone into a heart of flesh.

Empowered by the Holy Spirit, Saul immediately began preaching Christ to the Jews in Damascus whom he had expected to help him arrest the followers of the Way.

* What do we need to guard ourselves against when we hear of a dramatic conversion like Saul’s? We need to remember that every conversion is a miracle that is accomplished only by the grace and mercy of God granted to His enemies while they are still sinners (Rom. 5:6-8). We can use our testimonies, regardless of how dramatic, to tell people of the goodness and holiness of God compared to our sinfulness.

The power of the gospel and work of the Holy Spirit spread through the regions of Judea, Galilee, and Samaria. And the church multiplied. Peter was part of the spreading of the gospel. Acts 9 ends with several accounts of Peter’s work such as healing a paralytic in Lydda and then raising a woman from the dead in Joppa. As a result of the gospel message being accompanied by these signs, many turned to the Lord for salvation. That is where we pick up the storyline of Acts. Peter stayed in the city of Joppa at the house of Simon the tanner.

I. CORNELIUS SENDS FOR PETER (Acts 10:1-23; Lev. 11:4-31)

Let’s read Acts 10:1-23 together.

[READ Acts 10:1-23]

1 Now there was a man at Caesarea named Cornelius, a centurion of what was called the Italian cohort, 2 a devout man and one who feared God with all his household, and gave many alms to the people and prayed to God continually. 3 About the ninth hour of the day he clearly saw in a vision an angel of God who had come in and said to him, “Cornelius!” 4 And looking intently on him and becoming afraid, he said, “What is it, Lord?” And he said to him, “Your prayers and alms have ascended as a memorial before God. 5 Now send some men to Joppa and summon a man named Simon, who is also called Peter; 6 he is lodging with a tanner named Simon, whose house is by the sea.” 7 And when the angel who was speaking to him had left, he called two of his servants and a devout soldier of those who were his personal attendants, 8 and after he explained everything to them, he sent them to Joppa.
9 And on the next day, as they were on their way and approaching the city, Peter went up on the housetop about the sixth hour to pray. 10 But he became hungry and was desiring to eat. And while they were making preparations, he fell into a trance 11 and saw heaven opened up, and an object like a great sheet coming down, lowered by four corners to the ground, 12 and there were in it all kinds of four-footed animals and crawling creatures of the earth and birds of the sky. 13 And a voice came to him, “Rise up, Peter, slaughter and eat!” 14 But Peter said, “By no means, Lord, for I have never eaten anything defiled and unclean.” 15 Again a voice came to him a second time, “What God has cleansed, no longer consider defiled.” 16 And this happened three times and immediately the object was taken up into heaven.
17 Now while Peter was greatly perplexed in mind as to what the vision which he had seen might be, behold, the men who had been sent by Cornelius, having asked directions for Simon’s house, appeared at the gate; 18 and calling out, they were asking whether Simon, who was also called Peter, was lodging there. 19 And while Peter was reflecting on the vision, the Spirit said to him, “Behold, three men are looking for you. 20 But rise up, go down and accompany them without taking issue at all, for I have sent them Myself.” 21 And Peter went down to the men and said, “Behold, I am the one you are looking for; what is the reason for which you have come?” 22 And they said, “Cornelius, a centurion, a righteous and God-fearing man well spoken of by the entire nation of the Jews, was directed by a holy angel to summon you to his house and hear a message from you.” 23 So he invited them in and gave them lodging.
And on the next day he rose up and went away with them, and some of the brothers from Joppa went with him.

Cornelius lived in Caesarea, a city on the Mediterranean coast of Judea. This is not the same place as Caesarea Philippi, which was an inland city north of Galilee where Jesus traveled. Acts 10:1-6

Cornelius was a Roman centurion over a group in the Italian Cohort of the Roman army. Although it varied somewhat, a centurion was usually in authority of about 600 soldiers. He is described for us as a devout man who feared God, was generous to the poor, and prayed to God continually. One day while he was praying, an angel appeared to him in a vision. We are told this happened in the ninth hour, so three o’clock in the afternoon (counting from six in the morning). When the angel appeared and spoke to him, he was afraid and replied, “What is it, Lord?”

The angel acknowledged Cornelius’ prayers and generosity, pointing out that they “had ascended as a memorial before God.” The imagery of God in heaven above, and our prayers and sacrifices ascending before Him, is common biblical imagery. God remembered and acknowledged Cornelius’ prayers and alms as a fragrant offering to Him. Acts 10:7-8

The angel instructed Cornelius to send a personal invitation to Peter to come to his house. Cornelius sent two of his trustworthy servants along with a soldier under his charge to Joppa and the house of Simon the tanner, as instructed by the angel. By the way, a tanner is a person who makes leather from animal skins – and it is a stinky, disgusting job certainly not for someone with a weak constitution or an overactive gag reflex. In fact, under Jewish law a woman could get a writ of divorce from her husband (nearly impossible for a woman to attain) if he became a tanner, and without hesitation! They usually lived on the outskirts of town and downwind from their neighbors. This may have something to do with why Simon’s house was by the Mediterranean so the sea breezes could blow away the stench. Acts 10:9

So, how long did it take Cornelius’ men to reach Joppa? If they left in the afternoon (the ninth hour) at 3:00 p.m. and arrived at noon (the sixth hour) the next day, they traveled the 30 miles from Caesarea to Joppa in about 21 hours total (with stopping for the night along the way, they were probably travelling at about 2.5 miles per hour).* As they were nearing Simon’s home, Peter was praying up on the roof of the house. Acts 10:10-16

Praying requires energy and a great deal of concentration, as you well know. As he labored in prayer, Peter became hungry and wanted something to eat. While waiting for lunch to be prepared, he fell into a trance and had vision from God. He saw something like a sheet gathered at the four corners, being let down from heaven. In it were all kinds of animals, reptiles, and birds. Peter said that all these animals were common and unclean. By this he meant that these were animals that God had forbidden the Jews from eating in the Old Testament.
While holding your place in Acts 10, let’s turn back to Leviticus 11 and consider some of the animals Peter may have seen.

[READ Lev. 11:4-7]

4 Nevertheless, you shall not eat of these, among those which chew the cud or among those which divide the hoof: the camel, for though it chews cud, it does not divide the hoof; it is unclean to you. 5 Likewise, the shaphan, for though it chews cud, it does not divide the hoof; it is unclean to you; 6 the rabbit also, for though it chews cud, it does not divide the hoof; it is unclean to you; 7 and the pig, for though it divides the hoof, thus making a split hoof, it does not chew cud; it is unclean to you.

This passage mentions the camel, the shaphan (or rock badger), the rabbit, and pigs among the beasts.

[READ Lev. 11:13-19]

13 ‘These, moreover, you shall detest among the birds; they shall not be eaten; they are detestable: the eagle and the vulture and the buzzard, 14 and the kite and the falcon in its kind, 15 every raven in its kind, 16 and the ostrich and the owl and the gull and the hawk in its kind, 17 and the little owl and the cormorant and the great owl, 18 and the white owl and the pelican and the carrion vulture, 19 and the stork, the heron in its kinds, and the hoopoe, and the bat.

This passage identifies bats, storks, vultures, eagles, owls, crows, certain sea birds, storks, hoopoes*, and other flying creatures as unclean.
[READ Lev. 11:20-23]

20 ‘All the swarming things that fly and that walk on all fours are detestable to you. 21 Yet these you may eat among all the swarming things that fly and that walk on all fours: those which have above their feet jointed legs with which to jump on the earth. 22 These of them you may eat: the locust in its kinds and the devastating locust in its kinds and the cricket in its kinds and the grasshopper in its kinds. 23 But all other swarming things that fly and that are four-footed are detestable to you.

These verses allowed crickets, grasshoppers, and locusts to be eaten, but not other flying insects with four* walking legs.

[READ Lev. 11:27]

27 Also whatever walks on its paws, among all the creatures that walk on all fours, are unclean to you; whoever touches their carcasses becomes unclean until evening ….
This verse identifies things that walk on paws, like cats and dogs, as unclean.

[READ Lev. 11:29-31]

29 ‘Now these are to you the unclean among the swarming things which swarm on the earth: the mole and the mouse and the great lizard in its kinds, 30 and the gecko and the crocodile and the lizard and the sand reptile and the chameleon. 31 These are to you the unclean among all the swarming things; whoever touches them when they are dead becomes unclean until evening.

These verses list things like mice, moles, and various lizards as unclean, and snakes would have been included as well. Acts 10:13-16

Then God told Peter to get up, kill one of the animals in the sheet, and eat it. Even though Peter was very hungry, he told the Lord he would not eat them as he had never eaten anything in his life that was on the restricted food list. One might wonder what Peter must have been thinking as God gave this seemingly strange command. He may have thought that God was testing him, or he may have been confused about why God would be testing him in this way. But we must remember that God does not tempt people to sin (Jas. 1:13), so God was not asking Peter to do something sinful. We can understand Peter’s desire to be faithful to God’s law regarding foods. At Peter’s refusal to eat any of these animals, God replied, “What God has cleansed, no longer consider defiled.” This means that God had made these animals He offered to Peter clean, and they could now be eaten. The vision of the sheet and the command of God was given to Peter three times.

Can you think of any place where we have seen Peter interacting with God in a set of three? Peter had denied Jesus three times, and Jesus asked him three times if he loved Him. In Scripture, whenever God repeats things three times, it is for emphasis and a reminder that God meant what He was saying. Acts 10:17-20

Verse 17 indicates that Peter did not immediately understand the meaning of the vision and was inwardly perplexed as to what it could mean. It was at this time that the delegation from Cornelius arrived. The Holy Spirit instructed Peter to greet the men and accompany them without hesitation. Acts 10:21-23

Peter believed the report from the men and invited them inside, where they lodged for the night. They likely ate together since the meal was being prepared (v. 10). Was it normal for the Jews to invite Gentile Romans into their home to eat and sleep? No, in fact their traditions forbade them to eat with Gentiles, so this was most certainly an uncommon act. Why then was Peter willing to violate this commandment? We need to understand this wasn’t a direct command from God; it was a rule the Jews employed to keep from being defiled. It seems that Peter now realized the meaning of the vision he had earlier, understanding what he would plainly state in Acts 10:28, that the Gentiles were not unclean. Acts 10:23

Peter and Cornelius’ servants left the next morning for Caesarea. Also, some of the disciples of the Lord from Joppa who were Jews (since Acts 10:45 says they were among the circumcised) accompanied Peter. We find out later, in Acts 11:12, that there were six of these brethren.

As we think about this section of Scripture, I think it’s interesting to remember that Peter was staying at the house of a tanner. Handling the hides and carcasses of animals every day would make Simon unclean based on Leviticus 11:39-40, along with the restrictions for handling dead animals. Simon would have been considered a social outcast by the Jews, so Peter was already involved in breaking a social taboo. Inviting the Roman Gentiles into the house and eating with them was another step in that direction.

* What do we learn about God’s character in this passage? He was able to orchestrate these events so that the men got to the house at noon when Peter was hungry and receiving the vision, demonstrating His sovereignty. Even though circumstances were changing, God is still immutable, and His unchanging character endures.

God was using all these circumstances to help Peter understand more fully how the gospel was to spread – even to the Gentiles. While these things about the old covenant and the practices of the Jews were changing, God was still faithful to His promises and His character. The real significant change is revealed as we listen in on Peter’s visit with Cornelius.

II. GENTILES RECEIVE THE HOLY SPIRIT (Acts 10:24-48, 11:15-18)

Let’s see what happened when Peter arrived in Caesarea.

[READ Acts 10:24-48]

24 And on the following day he entered Caesarea. Now Cornelius was waiting for them and had called together his relatives and close friends. 25 And when Peter entered, Cornelius met him, and fell at his feet and worshiped him. 26 But Peter raised him up, saying, “Stand up; I too am just a man.” 27 As he talked with him, he entered and found many people assembled. 28 And he said to them, “You yourselves know how unlawful it is for a man who is a Jew to associate with a foreigner or to visit him; and yet God has shown me that I should not call any man defiled or unclean. 29 That is why I came without even raising any objection when I was summoned. So I ask for what reason you have summoned me.”
30 And Cornelius said, “Four days ago to this hour, I was praying in my house during the ninth hour; and behold, a man stood before me in shining garments, 31 and he said, ‘Cornelius, your prayer has been heard and your alms have been remembered before God. 32 Therefore send to Joppa and invite Simon, who is also called Peter, to come to you; he is lodging at the house of Simon the tanner by the sea.’ 33 So I sent for you immediately, and you have been kind enough to come. Now then, we are all here present before God to hear all that you have been ordered by the Lord.”
34 And opening his mouth, Peter said: “I most truly comprehend now that God is not one to show partiality, 35 but in every nation the one who fears Him and does righteousness is welcome to Him. 36 As for the word which He sent to the sons of Israel, proclaiming the good news of peace through Jesus Christ -- He is Lord of all -- 37 you yourselves know the thing which happened throughout all Judea, starting from Galilee, after the baptism which John proclaimed. 38 You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and how He went about doing good and healing all who were oppressed by the devil, for God was with Him. 39 And we are witnesses of all the things He did both in the land of the Jews and in Jerusalem. They also put Him to death by hanging Him on a tree. 40 God raised Him up on the third day and granted that He appear, 41 not to all the people, but to witnesses who were chosen beforehand by God, that is, to us who ate and drank with Him after He arose from the dead. 42 And He commanded us to preach to the people, and solemnly to bear witness that this is the One who has been designated by God as Judge of the living and the dead. 43 Of Him all the prophets bear witness that through His name everyone who believes in Him receives forgiveness of sins.”
44 While Peter was still speaking these things, the Holy Spirit fell upon all those who were listening to the word. 45 And all the circumcised believers who came with Peter were astounded that the gift of the Holy Spirit had been poured out on the Gentiles also. 46 For they were hearing them speaking with tongues and magnifying God. Then Peter answered, 47 “Can anyone refuse water for these to be baptized who have received the Holy Spirit just as we did?” 48 And he ordered them to be baptized in the name of Jesus Christ. Then they asked him to remain for a few days. Acts 10:24-28

When Peter asked if these new believers should be forbidden to be baptized, he was primarily addressing the Jews who had come with him to show them that God had granted salvation and the Holy Spirit to the Gentiles. Peter’s comment is really more of a rhetorical question than a question of permission. Thinking back to Acts 8 and the conversion of the Samaritans, the order in which things happened was a little bit different. The Samaritans were baptized and then received the Holy Spirit by the laying on of hands by the apostles. There is no consistent description of the order of baptism and receiving of the Spirit in the early part of Acts. (See bulletin article on The Holy Spirit Comes to the Early Church).

[READ Acts 11:15-18]

III. WHAT WE’VE HEARD FROM GOD’S WORD

Prayer: Heavenly Father, thank You for providing Your grace and mercy to all kinds of people. Give us thankful hearts to enjoy all the privileges that are ours as Your sons and daughters. We rejoice and praise You for breaking down the barriers that separated Jews and Gentiles, uniting all believers together in Your Son Jesus Christ, in whose name, I pray, Amen.

Invitation # 281 & 282: “The Bond of Love” (2 vs.) into “The Family of God” chorus (1x)

Benediction: Beloved, may the Lord fill you with the Spirit of God – with skill, ability and knowledge concerning everything He has called you to do. Amen. (Ex. 31:3).

PETER GOES TO THE GENTILES -Study Guide

PETER GOES TO THE GENTILES

Answers (Lesson 158) - January 5, 2025 - Rev. Alan Cousins

Text: Selected Scriptures from the NASB

Introduction: Acts 9 ends with several accounts of Peter’s work such as healing a paralytic in Lydda and then raising a woman from the dead in Joppa. As a result of the gospel message being accompanied by these signs, many turned to the Lord for salvation. Today we pick up the storyline in Acts 10 where we find Peter staying in Joppa at the home of Simon the tanner.

I. CORNELIUS SENDS FOR PETER (Acts 10:1-23; Lev. 11:4-31)

Acts 10:1-23

Cornelius lived in Caesarea, a city on the Mediterranean coast of Judea. This is not the same place as Caesarea Philippi, which was an inland city north of Galilee where Jesus traveled. He was a Roman centurion over a group in the Italian Cohort of the Roman army. Although it varied somewhat, a centurion was usually in authority of about 600 soldiers. He is described for us as a devout man who feared God, was generous to the poor, and prayed to God continually. One day while he was praying, an angel appeared to him in a vision. This happened in the ninth hour, so three o’clock in the afternoon. When the angel appeared and spoke to him, Cornelius was afraid and replied, “What is it, Lord?”

The angel instructed Cornelius to send a personal invitation to Peter to come to his house. Cornelius sent two of his trustworthy servants along with a soldier under his charge to Joppa, to the house of Simon the tanner, as instructed by the angel. They traveled the 30 miles from Caesarea to Joppa and arrived the next day around noon. As they were nearing Simon’s home, Peter was praying up on the roof of the house.
Praying requires energy and a great deal of concentration, as you well know. As he labored in prayer, Peter became hungry and wanted something to eat. While waiting for lunch to be prepared, he fell into a trance and had vision from God. He saw something like a sheet gathered at the four corners, being let down from heaven. In it were all kinds of animals, reptiles, and birds. Peter said that all these animals were common and unclean. By this he meant that these were animals that God had forbidden the Jews from eating in the Old Testament.

While holding your place in Acts 10, let’s turn back to Leviticus 11 and consider some of the animals Peter may have seen.

Leviticus 11:4-31

The primary thing each of these creatures on the list have in common is that they were associated with filth, death, and many were carrion-eaters. At the least, contact with them could make one ceremonially unclean, at the worst, eating them could jeopardize your health. These dietary laws were given by God to the Israelites to protect them from disease and separate them from the Gentiles.

Peter and Cornelius’ servants left the next morning for Caesarea. Also, some of the disciples of the Lord from Joppa who were Jews (since Acts 10:45 says they were among the circumcised) accompanied them. We find out later, in Acts 11:12, that there were six of these brethren.

What do we learn about God’s character in this passage? He was able to orchestrate these events so that the men got to the house at noon when Peter was hungry and receiving the vision, demonstrating His sovereignty. Even though circumstances were changing, God is still immutable, and His unchanging character endures.

God was using all these circumstances to help Peter understand more fully how the gospel was to spread – even to the Gentiles. While these things about the old covenant and the practices of the Jews were changing. God was still faithful to His promises and His character. The real significant change is revealed as we listen in on Peter’s visit with Cornelius.

II. GENTILES RECEIVE THE HOLY SPIRIT (Acts 10:24-48, 11:15-18)

Let’s see what happened when Peter arrived in Caesarea.

Acts 10:24-48

When Peter asked if these new believers should be forbidden to be baptized, he was primarily addressing the Jews who had come with him to show them that God had granted salvation and the Holy Spirit to the Gentiles. Peter’s comment is really more of a rhetorical question than a question of permission. Thinking back to Acts 8 and the conversion of the Samaritans, the order in which things happened was a little bit different. The Samaritans were baptized and then received the Holy Spirit by the laying on of God moved mightily in the hearts of the Gentiles. They believed the words spoken by Peter, and the Holy Spirit was poured out on them. While these were not the first Gentiles to be converted (e.g., the Ethiopian eunuch and some of the proselytes of Judaism on Pentecost), this was a significant shift in the pattern the Jewish believers had been following. Acts 11:19 explains that those who were dispersed after Stephen’s death had preached to the Jews as they spread abroad.

Acts 11:15-18

III. WHAT WE’VE HEARD FROM THE WORD
I think it’s safe to say that most Christians today are not from a Jewish background. Even in the Old Testament, God had intended for the Gentiles to hear of His name and come under His care along with the nation of Israel. In fact, Abraham was called out of a Gentile nation and became the father of the Israelites. When Jesus died upon the cross, He broke down the wall of separation between Jews and Gentiles. Paul described this to the Gentile Christians living in Ephesus, telling them that they had “been brought near by the blood of Christ” when they had previously been “alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world” (Eph. 2:12-13, ESV).

* In Christ, the barriers are removed, and Jews and Gentiles are fellow citizens as saints in the kingdom of God.

* Now both groups, if they accepted the gospel, were covered by the blood of Christ, baptized into union with Him, and indwelt by the same Holy Spirit.

* Let’s never forget that the gospel is for everyone without distinction.

Each of us was called by the Holy Spirit into fellowship with the Father and the Son so that we might be partakers together of eternal life. One day, we will have the privilege of standing around the throne of God, offering Him our worship alongside people from every tribe, tongue, people, and nation. Hallelujah to the name of Jesus!

SAUL’S CONVERSION

Selected Scriptures from the LSB

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SAUL’S CONVERSION

Text: Selected Scriptures from the LSB

Prayer: Heavenly Father, may we approach Your Word today with reverence and awe. Before delving into the pages of Scripture, we seek Your guidance and illumination. Open our hearts and minds to understand the profound truths found within Your Word. Let Your Holy Spirit be our teacher, leading us on this journey of discovery. May Your Word come alive in our lives, transforming each of us according to Your will. In the name of Jesus, I pray, Amen.

Introduction: Previously in our chronological study through the New Testament, we were learning about the persecution of the early church. We’ve seen how that persecution furthered the spread of the gospel. What man meant for evil God used for good. We were introduced to Saul as we read about the stoning of Stephen, and we recognized Saul’s role in the early persecution of the church. Today, we’re going to focus on Saul’s conversion. Jesus told His disciples that He would build His church, and the actions of a zealous, young Jew who thought he was doing the work of God was not going to stop those plans.

I. SAUL ENCOUNTERS JESUS (Acts 9:1-9, 26:9-18)

Let’s read Acts 9:1-9 together. As we read, we will be referring to Saul as the main subject of the passage but remember that this is the same man who wrote most of the New Testament – the Apostle Paul. Saul was his name as a Hebrew; Paul was his name as a citizen of Rome. It’s not until Acts 13 that Luke shifts from using Saul to using Paul.

[READ Acts 9:1-9]

1 Now Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest, 2 and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem. 3 And as he was traveling, it happened that when he was approaching Damascus, suddenly a light from heaven flashed around him; 4 and falling to the ground, he heard a voice saying to him, “Saul, Saul, why are you persecuting Me?” 5 And he said, “Who are You, Lord?” And He said, “I am Jesus whom you are persecuting, 6 but rise up and enter the city, and it will be told you what you must do.” 7 And the men who traveled with him stood speechless, hearing the voice but seeing no one. 8 And Saul got up from the ground, and though his eyes were open, he could see nothing. Leading him by the hand, they brought him into Damascus. 9 And he was three days without sight, and neither ate nor drank.

After the stoning of Stephen, Saul went to the chief priests in Jerusalem to obtain letters of passage and consent to round up Christians wherever they had scattered throughout the region. These papers would be presented to the leaders of the synagogues in each place Saul searched for the Christians. With the Sanhedrin’s blessing, Saul captured Christians and brought them back to Jerusalem to be imprisoned until they could stand trial and their fates be determined. Notice, his actions are described as breathing threats and murder against them. This gives the imagery that every breath Saul took was focused on threatening and murdering Christians. Saul was rounding up believers as far as the city of Damascus in Syria.

Let me point out that the Christians are given the label “members of the Way.” This is likely drawn from Jesus’ identification as the only way to the Father, as well as the Christians’ call for all to follow Christ as the Way. The phrase “men and women” indicates Saul’s broad intent to arrest as many Christians as he could.

The next event in this passage takes place as Saul neared the city of Damascus.

Saul saw a brilliant, blinding light shining all around him (I believe this was Jesus in His glorified state). He fell to the ground and heard a voice saying, “Saul, Saul, why are you persecuting Me?” It seems at first Saul was confused about who was talking to him, but he also said, “Lord.” This could have been a general use of the word referring to someone important. Then quickly Jesus identifies Himself as the One who is speaking. But how could Jesus say that Saul was persecuting Him? He wasn’t on the earth, was He? Physically, no, but His disciples were. So here, Jesus is very strongly identifying with His disciples to the point that persecuting them was the same as persecuting Him.

In Acts 26, which we’ll look at in a minute, when Paul recounts his conversion to King Agrippa, he includes this comment by Jesus.

Jesus commands Saul to go into the city and wait for instructions. But how did Saul get to Damascus since he was now blind?

The men who were with him, who heard the voice but did not see Jesus, led him by the hand into Damascus. Once there, Saul waited for three days, while blind, without eating or drinking anything.

When we get to Acts 26:9-18, Saul (by then Paul) recounts his conversion experience on the road to Damascus to King Agrippa. Let’s turn ahead and look for a moment at this encounter.

[READ Acts 26:9-18]

9 “So then, I thought to myself that I had to do many things hostile to the name of Jesus the Nazarene. 10 And this is just what I did in Jerusalem; not only did I lock up many of the saints in prisons, having received authority from the chief priests, but also when they were being put to death I cast my vote against them. 11 And as I punished them often in all the synagogues, I tried to force them to blaspheme; and being furiously enraged at them, I kept pursuing them even to foreign cities.
12 “While so engaged as I was journeying to Damascus with the authority and commission of the chief priests, 13 at midday, O King, I saw on the way a light from heaven, brighter than the sun, shining all around me and those who were journeying with me. 14 And when we had all fallen to the ground, I heard a voice saying to me in the Hebrew language, ‘Saul, Saul, why are you persecuting Me? It is hard for you to kick against the goads.’ 15 And I said, ‘Who are You, Lord?’ And the Lord said, ‘I am Jesus whom you are persecuting. 16 But rise up and stand on your feet; for this purpose I have appeared to you, to appoint you a servant and a witness not only to the things which you have seen, but also to the things in which I will appear to you; 17 rescuing you from the Jewish people and from the Gentiles, to whom I am sending you, 18 to open their eyes so that they may turn from darkness to light and from the authority of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.’

This passage affirms the persecution Saul was committing, adding that some of the Christians had, like Stephen, been stoned for their faith (v. 10 – since they were charged with blasphemy, this would have been the prescribed Jewish punishment).

Further, Saul described the appearance at midday and gave more detail about what Jesus told him he was to do. Here we see the phrase I already mentioned to you “kick against the goads.” A goad was a sharp stick used to prod cattle along or placed on a cart to deter the animals from kicking back against the cart. This phrase applies to Saul’s actions because he was fighting against the truth.

In this passage, do you notice anything interesting about the context of Jesus’ words to Saul, given his circumstances? Remember, Saul was blinded as Jesus said this to him, telling him that he would preach and minister so that the people’s eyes would be opened, turning them from the darkness of sin to the light of forgiveness, is ironic.

If there ever was a radical encounter with the resurrected Jesus, this was it. Whether Saul was traveling by foot or horse, the Lord appeared and overwhelmed him with His glorious light. Saul fell to the ground. This was a demonstration of Christ’s absolute authority.

* What attributes of God do we see displayed in Saul’s encounter with Jesus? Jesus was demonstrating His sovereignty and omnipotence in the shining, brilliant a blinding light during the midday, thus blinding Saul. This is especially apparent in His command to Saul and Saul’s obedience.

Saul had intended to fight against Jesus and His disciples, but God’s will is always greater than man’s will. Jesus had ordained for Saul to follow Him, and Saul submitted to God’s will under these extreme circumstances. Saul had been struck blind and given a command from the Creator and Savior, and he obeyed the command. But was Saul just reacting to his circumstances, or had he been changed in the way Peter and John had been?

II. SAUL PREACHES THE GOSPEL (Acts 9:10-30; Gal. 1:11-18; 2 Cor. 5:16-19, 11:23-28; Acts 9:31)

Let’s continue looking at what happened to Saul after his encounter with Jesus.
[READ Acts 9:10-30]

10 Now there was a disciple at Damascus named Ananias, and the Lord said to him in a vision, “Ananias.” And he said, “Here I am, Lord.” 11 And the Lord said to him, “Rise up and go to the street called Straight, and inquire at the house of Judas for a man from Tarsus named Saul, for behold, he is praying, 12 and he has seen in a vision a man named Ananias come in and lay his hands on him, so that he might regain his sight.” 13 But Ananias answered, “Lord, I have heard from many about this man, how much harm he did to Your saints at Jerusalem. 14 And here he has authority from the chief priests to bind all who call on Your name.” 15 But the Lord said to him, “Go, for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel; 16 for I will show him how much he must suffer for My name.” 17 So Ananias departed and entered the house. And he laid his hands on him and said, “Brother Saul, the Lord sent me -- that is Jesus who appeared to you on the road by which you were coming -- so that you may regain your sight and be filled with the Holy Spirit.” 18 And immediately there fell from his eyes something like scales, and he regained his sight, and he rose up and was baptized; 19 and he took food and was strengthened.
Now for several days he was with the disciples who were at Damascus, 20 and immediately he began to proclaim Jesus in the synagogues, saying, “He is the Son of God.” 21 And all those hearing him continued to be astounded, and were saying, “Is this not the one who in Jerusalem destroyed those that called on this name, and who had come here for the purpose of bringing them bound before the chief priests?” 22 But Saul kept increasing in strength and confounding the Jews who lived at Damascus by proving that this One is the Christ.
23 And when many days had elapsed, the Jews plotted together to put him to death, 24 but their plot became known to Saul. They were also watching the gates day and night so that they might put him to death; 25 but his disciples took him by night and let him down through the wall, lowering him in a large basket.
26 And when he came to Jerusalem, he was trying to associate with the disciples, but they were all afraid of him, not believing that he was a disciple. 27 But Barnabas took him and brought him to the apostles and recounted to them how he had seen the Lord on the road, and that He had talked to him, and how at Damascus he had spoken out boldly in the name of Jesus. 28 So he was with them, moving about freely in Jerusalem, speaking out boldly in the name of the Lord. 29 And he was talking and arguing with the Hellenistic Jews, but they were attempting to put him to death. 30 But when the brothers learned of it, they brought him down to Caesarea and sent him away to Tarsus.

Jesus communicated with Ananias in a vision, whereupon Ananias immediately submitted, saying, “Here I am, Lord.” Then Jesus instructed him to go to Straight Street, find Saul of Tarsus, and lay his hands on Saul so he could regain his sight. At the same time Saul was praying and received a vision of a man named Ananias coming to him.

At first, Ananias did not want this assignment. He was hesitant because he had heard about Saul’s persecution of the believers in Jerusalem and his intent in Damascus. Jesus answered Ananias’ concerns and told him to obey and go. Jesus revealed that Saul would be a witness for Him before Gentiles, kings, and the children of Israel. Saul would also suffer many things for the name of Jesus.

Upon finding him, Ananias addresses him as “Brother Saul.” In the name of Jesus, Ananias restored Saul’s sight, and he was filled with the Holy Spirit. The physical sign that Saul’s blindness was healed was when something like scales fell from his eyes. Then after this, Saul was baptized. So Saul had repented, been born again, received the Holy Spirit and participated in the physical testimony of the new birth by being baptized.

Then we learn that Saul stayed with the disciples of the Lord in Damascus, the very people he had come to arrest. This testifies to the unity that is found in the Holy Spirit. There was an instant unity between Saul and the other disciples, even though he had intended to arrest and possibly have them put to death.

In these verses we see that Saul demonstrated that his conversion was genuine. He went to the synagogue and preached that Jesus was the Son of God and the Messiah. The Jews were amazed since they knew this was the man who had come to persecute the Christians in Damascus, just as he had done in Jerusalem. There is evidence that these Jews couldn’t refute Saul’s explanation that Jesus is the Christ. They were confounded by his proofs.

Given this, they plotted to kill Saul, watching the gates to capture him when he left the city. When their plot became known, the other disciples in Damascus lowered Saul over the wall in a large basket at night.

Verse 26 begins by telling us that Saul went to Jerusalem. But when we consider some other N.T. passages, it seems this may not have been an immediate trip. Let’s take a look at one such passage.

[READ Gal. 1:11-18]

11 For I make known to you, brothers, that the gospel which I am proclaiming as good news is not according to man. 12 For I neither received it from man, nor was I taught it, but I received it through a revelation of Jesus Christ.
13 For you have heard of my former conduct in Judaism, how I used to persecute the church of God beyond measure and tried to destroy it. 14 And I was advancing in Judaism beyond many of my contemporaries among my countrymen, being far more zealous for the traditions of my fathers. 15 But when God, who had set me apart from my mother’s womb and called me through His grace, was pleased 16 to reveal His Son in me so that I might proclaim Him as good news among the Gentiles, I did not immediately consult with flesh and blood, 17 nor did I go up to Jerusalem to those who were apostles before me, but I went away to Arabia, and returned once more to Damascus.
18 Then three years later I went up to Jerusalem to become acquainted with Cephas, and stayed with him fifteen days.
So, we see, it could have been as long as three years from when Saul left Damascus until he arrived in Jerusalem.

When he finally arrived in Jerusalem, how did the believers in Jerusalem respond to Saul? They were all afraid of him and did not believe he had really been converted. Then Barnabas stepped forward and vouched for Saul before the others that he truly was a fellow disciple of Christ. He explained how Jesus had appeared to Saul on the road and how he had preached Jesus boldly in Damascus. Saul’s testimony demonstrated that his heart had been truly changed. After this, Saul was accepted by the disciples and he went in and out among them in Jerusalem.

To demonstrate his sincerity, he spoke boldly of Christ, disputing with the Hellenistic Jews. The Hellenists were Jews who had in many cases been born abroad embraced certain aspects of Greek culture such as the Greek language and Greek O.T. We should remember that it was as the leader of the Hellenistic-Jews of the synagogue named in Acts 6:9, that Saul had first appeared in the history of the Church. Now, it seems, he sought to undo all the evil that he had perpetrated by preaching to them the faith which he had once opposed; and presented the very aspects of the truth that had been most prominent in Stephen’s teaching. These Hellenistic Jews were incensed by Paul’s preaching, considering him to be a deserter from the faith. Twice, within a few weeks, the apostle’s life was in danger as they tried to kill him.

Members of the Jerusalem church spirited Saul out of Jerusalem, escorting him to Caesarea, a Mediterranean seaport, and put him on a ship headed to his hometown of Tarsus.

[READ 2 Cor. 5:16-19]

16 Therefore from now on we recognize no one according to the flesh; even though we have known Christ according to the flesh, yet now we know Him in this way no longer. 17 Therefore if anyone is in Christ, he is a new creation; the old things passed away; behold, new things have come. 18 Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, 19 namely, that God was in Christ reconciling the world to Himself, not counting their transgressions against them, and He has committed to us the word of reconciliation.

This passage gives us further insight into Saul’s conversion by reminding us of the radical transformation that happens as Christians become a new creation and the old things pass away. In response to being reconciled to God, Saul boldly called others to the same reconciliation.

There are many passages of Scripture that we could look at to see how boldly Saul proclaimed the gospel of Jesus Christ, and we will see many of those accounts as we continue through our study of the New Testament. But for now, let’s take a look at ...
[READ 2 Cor. 11:23-28]

23 Are they ministers of Christ? -- I speak as if insane -- I more so; in far more labors, in far more imprisonments, in beatings without number, in frequent danger of death. 24 Five times I received from the Jews forty lashes less one. 25 Three times I was beaten with rods, once I was stoned, three times I was shipwrecked -- a night and a day I have spent in the deep. 26 I have been on frequent journeys, in dangers from rivers, dangers from robbers, dangers from my countrymen, dangers from the Gentiles, dangers in the city, dangers in the desolate places, dangers on the sea, dangers among false brothers. 27 I have been in labor and hardship, in many sleepless nights, in starvation and thirst, often hungry, in cold and without enough clothing. 28 Apart from such external things, there is the daily pressure on me of concern for all the churches.

In this passage Saul lists many of the ways he had suffered for Christ’s sake. He gave this list to the church at Corinth to expose false apostles. He was pointing to these sufferings as proof of his apostleship.

Saul, as we’ve been referring to him today, boldly preached the gospel in many places, and he often faced persecution for his devotion to Jesus. As he served the Lord and the churches, he often encountered danger and hardships of various sorts. He faced many of the same threats he had breathed against the Christians.

Now, let’s take a look at how the section about Saul in Acts 9 ends:

[READ Acts 9:31]

31 So the church throughout all Judea and Galilee and Samaria was having peace, being built up. And going on in the fear of the Lord and in the encouragement of the Holy Spirit, it continued to multiply.

Whether he wanted to or not, Saul had been chosen by Jesus to spread His name and to suffer many things. Within the first city where he was preaching, they wanted to kill him. He went to be with the other disciples in Jerusalem, and they wanted nothing to do with him. Even after he was accepted by the believers, the Hellenists wanted to kill him for preaching Christ in a powerful and irrefutable way.

A man who had been a murderer was now preaching eternal life and joining those he once sought to kill. Saul had been a source of the spread of the gospel through his persecution of the Christians in Jerusalem, and now he was spreading that gospel with his own lips and at the peril of his own life. What a radical change! A heart of stone being turned into a heart of flesh guided by the indwelling Spirit of God.

III. WHAT WE’VE HEARD FROM GOD’S WORD

Paul is certainly an amazing trophy of God’s mercy and grace toward sinners, but so is each person who hears the call of the gospel and responds in repentance and faith. We can be thankful that God was pleased to give us the account of Saul’s conversion because it highlights the radical nature of grace. It reminds us that salvation belongs to the Lord and that He is able to bring about His salvation in even the vilest of sinners. Just as Saul would have understood from the writings of Ezekiel (36:26), God replaced his heart of stone with a heart of flesh. He put His Spirit in Saul and caused him to walk in a way that pleased God by being obedient to His commandments.

While Saul’s transformation might seem more radical than most on the outside, God has done – and will do – the very same for all who trust in Christ. When we sing about the amazing grace God has given us, we can identify with Paul’s physical blindness in our spiritual blindness – we once were blind, but now we see.

Prayer: Heavenly Father, we praise You for the perfect balance that is found between Your justice and holiness. We thank You, Lord, for Your amazing grace and mercy in saving sinners like us. We ask You to give us boldness in sharing how Jesus saved us and tell how He has changed our lives for good. In His name, I pray, Amen.

Invitation # 202: “Amazing Grace” (5 vs.)

Benediction: Beloved, may the God and Father of our Lord Jesus Christ, who according to His great mercy and grace has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead; cause you to greatly rejoice. Even if for a little while, you have been grieved by various trials, take heart, it is only so that your faith may be proved, being more precious than gold tested by fire. May it all result in praise and glory and honor at the revelation of Jesus Christ. Amen. (1 Pet. 1:3,6-7).

SAUL’S CONVERSION - Study Guide

SAUL’S CONVERSION

Answers (Lesson 157) - December 29, 2024 - Rev. Alan Cousins

Text: Selected Scriptures from the NASB
Introduction: Today, we’re going to focus on Saul’s conversion. Jesus told His disciples that He would build His church, and the actions of a zealous, young Jew who thought he was doing the work of God was not going to stop those plans.

I. SAUL ENCOUNTERS JESUS (Acts 9:1-9, 26:9-18)

As we read Acts 9:1-9, we will be referring to Saul as the main subject of the passage but remember that this is the same man who wrote most of the New Testament – the Apostle Paul. Saul was his name as a Hebrew; Paul was his name as a citizen of Rome. It’s not until Acts 13 that Luke shifts from using Saul to using Paul.

Acts 9:1-9

You will recall that after the stoning of Stephen, Saul went to the chief priests in Jerusalem to obtain letters of passage and consent to round up Christians wherever they had scattered throughout the region. These papers would be presented to the leaders of the synagogues in each place Saul searched for the Christians. With the Sanhedrin’s blessing, Saul captured Christians and brought them back to Jerusalem to be imprisoned until they could stand trial and their fates be determined. Notice, his actions are described as breathing threats and murder against them. This gives the imagery that every breath Saul took was focused on threatening and murdering Christians. Saul was rounding up believers as far as the city of Damascus in Syria.

Notice that the Christians are given the label “members of the Way.” This is likely drawn from Jesus’ identification as the only way to the Father, as well as the Christians’ call for all to follow Christ as the Way. The phrase “both men and women” indicates Saul’s broad intent to arrest as many Christians as he could.

The next event in this passage takes place as Saul neared the city of Damascus. Saul saw a brilliant, blinding light shining all around him (I believe this was Jesus in His glorified state). He fell to the ground and heard a voice saying, “Saul, Saul, why are you persecuting Me?” It seems at first Saul was confused about who was talking to him. Then quickly Jesus identifies Himself as the One who is speaking. But how could Jesus say that Saul was persecuting Him? He wasn’t on the earth, was He? Physically, no, but His disciples were. So here, Jesus is very strongly identifying with His disciples to the point that persecuting them was the same as persecuting Him.

For those of you who are reading from the KJV, you will notice an additional exchange at the end of verse 5 and beginning of verse 6, where Jesus says, “It is hard for you to kick against the pricks (or goads),” and Saul responds, “Lord what do you want me to do?” In Acts 26, which we’ll look at in a minute, when Paul recounts his conversion to King Agrippa, he includes this comment by Jesus.

Jesus commands Saul to go into the city and wait for instructions. But how did Saul get to Damascus since he was now blind? The men who were with him, who heard the voice but did not see Jesus, led him by the hand into Damascus. Once there, Saul waited for three days, while blind, without eating or drinking anything.

When we get to Acts 26:9-18, Saul (by then Paul) recounts his conversion experience on the road to Damascus to King Agrippa. Let’s turn ahead and look for a moment at this encounter.

Acts 26:9-18

Verses 9-11, affirm the persecution Saul was committing, adding that some of the Christians had, like Stephen, been stoned for their faith (v. 10 – since they were charged with blasphemy, this would have been the prescribed Jewish punishment).

In verses 12-14, Saul described the appearance at midday and gave more detail about what Jesus told him he was to do. Here we see the phrase I already mentioned to you “kick against the goads.” A goad was a sharp stick used to prod cattle along or placed on a cart to deter the animals from kicking back against the cart. This phrase applies to Saul’s actions because he was fighting against the truth.

In verses 15-18, do you notice anything interesting about the context of Jesus’ words to Saul, given his circumstances? Remember, Saul was blinded as Jesus said this to him, telling him that he would preach and minister so that the people’s eyes would be opened, turning them from the darkness of sin to the light of forgiveness, is ironic.

What attributes of God do we see displayed in Saul’s encounter with Jesus? Jesus was demonstrating His sovereignty and omnipotence in shing a blinding light during the midday and blinding Saul. This is especially apparent in His command to Saul and Saul’s obedience.

II. SAUL PREACHES THE GOSPEL (Acts 9:10-30; Gal. 1:11-18; 2 Cor. 5:16-19, 11:23-28; Acts 9:31)

Let’s continue looking at what happened to Saul after his encounter with Jesus.

Acts 9:10-30

At first, (Acts 9:13-16) Ananias did not want this assignment. He was hesitant because he had heard about Saul’s persecution of the believers in Jerusalem and his intent in Damascus. Jesus answered Ananias’ concerns and told him to obey and go. Jesus revealed that Saul would be a witness for Him before Gentiles, kings, and the children of Israel. Saul would also suffer many things for the name of Jesus.

In verses 17-19, Ananias addresses him as “Brother Saul.” In the name of Jesus, Ananias restored Saul’s sight, and he was filled with the Holy Spirit. The physical sign that Saul’s blindness was healed was when something like scales fell from his eyes. Then after this, Saul was baptized. So, Saul had repented, been born again, received the Holy Spirit and participated in the physical testimony of the new birth by being baptized.

Moving on to verses 19-22, Saul demonstrates that his conversion was genuine. He went to the synagogue and preached that Jesus was the Son of God and the Messiah. The Jews were amazed since they knew this was the man who had come to persecute the Christians in Damascus, just as he had done in Jerusalem. There is evidence that these Jews couldn’t refute Saul’s explanation that Jesus is the Christ. They were confounded by his proofs.

Given this, they plotted to kill Saul (vs. 23-25), watching the gates to capture him when he left the city. When their plot became known, the other disciples in Damascus lowered Saul over the wall in a large basket at night.

Verse 26 begins by telling us that Saul went to Jerusalem. But when we consider some other N.T. passages, it seems this may not have been an immediate trip. Let’s look at one these passages.

Galatians 1:11-18

Accordingly, it could have been as long as three years from when Saul left Damascus until he arrived in Jerusalem.

Going back to Acts 9:26-28, when he finally arrived in Jerusalem, the believers there were all afraid of him and did not believe he had really been converted. Then Barnabas vouched for Saul before the others, declaring that he truly was a fellow disciple of Christ. He explained how Jesus had appeared to Saul on the road and how he had preached boldly about Jesus in Damascus. Saul’s testimony demonstrated that his heart had been truly changed. Saul was accepted by the disciples and lived among them.

Demonstrating his sincerity (vs. 29-30) Saul spoke boldly of Christ, disputing with the Hellenistic Jews. The Hellenists were Jews who had in many cases been born abroad embraced certain aspects of Greek culture such as the Greek language and Greek O.T. We should remember that it was as the leader of the Hellenistic-Jews of the synagogue named in Acts 6:9, that Saul had first appeared in the history of the Church. Now, it seems, he sought to undo all the evil that he had perpetrated by preaching to them the faith which he had once opposed; and presented the very aspects of the truth that had been most prominent in Stephen’s teaching. These Hellenistic Jews were incensed by Paul’s preaching, considering him to be a deserter from the faith. Twice, within a few weeks, the apostle’s life was in danger as they tried to kill him. Members of the Jerusalem church spirited Saul out of Jerusalem, escorting him to Caesarea, a Mediterranean seaport, and put him on a ship headed to his hometown of Tarsus.

2 Corinthians 5:16-19 Paul’s gospel message

2 Corinthians 11:23-28 Paul’s personal testimony

Now, let’s take a look at how the section about Saul in Acts 9 ends:

Acts 9:31

III. WHAT WE’VE HEARD FROM THE WORD

* Everyone who hears the call of the gospel and responds in repentance and faith is a trophy of God’s mercy and grace.

* We’ve been reminded that salvation belongs to the Lord and He is able to bring about His salvation in even the vilest of sinners.

* God replaces our heart of stone with a heart of flesh.

* His Spirit takes up residence in our hearts and causes us to walk in the way that pleases God by being obedient to His commandments.