Category: Bible studies

He Changes Everything: "Gods and Generals" – Mark 11:27-33

In 2003, Ted Turner provided a $65 million budget to the film later named “Gods and Generals”. The film followed the personal life and military career of Thomas “Stonewall” Jackson, the eccentric Confederate general, from the outbreak of the Civil War to the end of his contribution to the effort at its halfway point. Jackson was on a night ride with his staff to investigate the grounds of battle and was accidentally shot by his own soldiers in May 1863 while commanding at the Battle of Chancellorsville. It wasn’t the only time a commander was shot at by his own troops. Sadly, it even happened quite intentionally in history.

“Just a few weeks ago we read in the news: “Efforts by insurgents to topple Muammar Gaddafi were in disarray last night after a senior Libyan opposition figure admitted that rebel soldiers were responsible for the murder of their most senior army commander. The transitional government’s oil minister said that General Abdel Fatah Younis had been shot dead by Islamist-linked militia within the anti-Gaddafi forces, provoking fears of future unrest and instability among those fighting the old regime.” (Independent.ie July 31, 2011).

The fact is that men don’t want to have an authority over them. They tolerate people in charge, but they don’t like having their freedom sails trimmed. They don’t want someone telling them what to do, even if they tell others what to do. As it is on earth, so it is with man’s view of Heaven. They don’t want to be told what to do – even if God is speaking. We desire to be the general of our own life – the commander of our own destiny. Men do not reject the idea of a Creator, they reject the idea of a Master. They are fine with a benevolent God that loves them and cares for them –a Santa in the sky. At the same time, the notion that the Creator may have some plan He is working out is somewhat comforting to them – as long as they are individually allowed to live as they please.

That truth applies to RELIGIOUS MEN. They are fine with a system that ostensibly brings honor to God, as long as they CONTROL IT. They begin with a sense that they are going to do something significant for His purpose. As they enter the system, sooner or later they slide into the control games that are characteristic of religious life. Many men of the cloth have said it: “The most perilous danger to their walk with God is their religious life.” The rigors of performance overdrive the heart in short order, and it becomes more about the system and the performance than the surrender and the touching of the heart of God. That happened long ago in the Temple in Jerusalem.

One day, God in human skin walked into His own Temple. It sounds like the set up for a joke…”A guy walked into a Temple..” but it is NOT a joke. It happened. God showed up, and instead of offering Him a seat, the leaders were more interested in showing Him the door – because God rocked the system in favor of real relationship and connection. Transport back in time with me and you will see how serious a thing it was…

The Scene of the Test – the Temple at Jerusalem

Mark offers a glimpse into this deep rooted rebellious and stubborn heart in a simple story set in the last week of Jesus’ ministry on earth before the Cross. Our story opens in Mark 11:27: “They came again to Jerusalem. And as He was walking in the temple, the chief priests and the scribes and the elders came to Him…”

Don’t skip too quickly past the scene. The setting and the players has EVERYTHING to do with the lesson of the passage… First, they made their way back to Jerusalem, a city where God set His name on a Holy Mountain, and a city that had seen the devil dance as prophets were stoned. Much of Jewish history celebrates great times when God walked with men of faith:

  • Joab saw God’s hand as he climbed up inside the water system of Jebus and was able to valiantly fight for the city and hand it to his king – David (2 Samuel 5). The Jebusite city gave way to what appeared to be its earlier name – the city of peace. “Ir” (city) and “Shalem” (derivative form of peace) were combined as Jerusalem.

  • Solomon celebrated a moment of ecstacy as the cloud of the Living God of all Creation descended upon the Temple built over seven longs years and now dedicated for God’s worship (1 Kings 6-8).

  • Isaiah brought God’s Word to the sour and saddened eyes of Hezekiah as the Assyrians surrounded the city. God promised the city would be spared and the Assyrian king would pay for his insolence. The hills about Jerusalem echoed with the sound of the fleeing troops as God’s people celebrated the deliverance from the hand of their Heavenly King.

  • Though oft forsaken, there were memories of men like King Josiah who were deeply chastened by the Word of the Lord found within the precincts of the Temple. His refitting of that Temple opened up the coffers of God’s precious Word and drew the people back to God.

Jerusalem wasn’t always a dead religious place. Many stories tell of its past dependence upon God – and softness from the hand of God.

Second, note the verse says that “as Jesus was walking in the Temple, the leadership came to Him”. They did not come to welcome Him, but to QUESTION Him. Religious men are worried about control and order. This one looked like trouble. A careful look at the passage will show they weren’t really interested in His answers – for they were not about to accept them at face value anyway. It is interesting that the “test case” hearts were not in those of the publicans or prostitutes – those so often thought of as in vital need of redemption. Instead, Mark is transfixed with the hard hearts of the leaders of the Jewish people. He names different kinds of leaders, and we should be familiar with them:

  • Chief priests: Beneath the High Priest (HaCohen Hagaddol) there had been established in the Second Temple an elaborate hierarchy of temple personnel, designed to operate the Temple more efficiently. The chief priests were an exclusive group, reported to number about 200 in the first century — all Jews of exceptional birth. The captain of the temple, second in rank to the high priest, officiated over the organizational detail of the chief priests – including supervision of their Temple activities. Ranking chief priests had charge of the daily and Shabbat services, while others held the post of supervisor of the Temple treasury and maintenance of the sacred vessels.

  • Scribes: The term originated after the Babylonian exile in the time of a need for both translators and interpreters of official texts and Biblical ones. They became public amanuenses – copyists of Scripture and eventually took on the role of teachers of the Torah. As a result, the term “scribes” in the Greek is “grammateus”, a rough translation of the Hebrew “sopher” derived from “sepher” or “book”. They copied, read aloud, translated, explained and at times protected the law. Other duties included the accounting (“cipher”) of work done and goods paid, etc. Their latter name, “Hakamin” – (learned) denotes the growth of their importance into the Sages. They were NOT a sect but more a profession.

 

  • Elders: the term “presbuteroi” probably refers to the Patriarchal heads of families that were consulted in Temple administration. The Talmud reminds us of three chief families of the period, or which the household of Hannan – Annas and Caiphas, was one. Ezra 3 recognized the place of these men: “Yet many of the priests and Levites and heads of fathers’ households, the old men who had seen the first temple, wept with a loud voice when the foundation of this house was laid before their eyes, while many shouted aloud for joy…”

It was approaching mid-week, and our hind sight look allows us to note that Jesus was set to be on the Cross by Friday morning. Time was running out. Jesus saw how the men who led in the Second Temple were acting, scurrying about as the Passover crowds gathered in anticipation of both the memory of the past salvation (the story of the Exodus) and some pushier ones were anticipating Jesus acting on their behalf in a new salvation (kicking out the Romans as they expressed with their palm branches the previous Sunday).

The Subject of the Test – Authority and Submission

With his usual attention to succinct presentation, Mark blasts right into the scene with the problem the leaders wanted to dialogue with Jesus about: His authority. From the Biblical perspective this was both dramatic and ironic – that the Master would be questioned as to His authority in a Temple erected to worship the Godhead of which He Himself was a part. The text indicates more than one related question was delivered to Jesus:

Demanding Answers:

Mark 11:28 and began saying to Him, “By what authority are You doing these things, or who gave You this authority to do these things?”

Though related, the two questions are not identical. The first one (“By what authority are You doing these things”) assumed that Jesus should justify the RELATIONSHIPHe had with One in charge. The second question (“Who gave You this authority?”) questioned whether He was OBEDIENTor going rogue and working outside the relationship with One in charge.

Here is the issue at the heart of this text, and at the heart of many people’s religious rebellion. They accept that there may be a God to worship, but they fundamentally challenge His right to demand any standard in their lives. Here is the first question: Does Jesus possess the right to demand you change what you are doing? Does He have the right if many religious authorities say it is ok? If He has the right, what is the right based upon? As you may have guessed the Biblical answer is that HE DOES HAVE THE RIGHT TO DEMAND CHANGE, and that His right to do so IS BASED ON HIS RELATIONSHIP WITH THE FATHER.

Here is the second question: Does Jesus act in accordance with the Father’s will, or does He represent some “second way to God”? Is the God of Abraham some kind of LAW GOD and the Jesus of the “New Testament” some kind of LIBERTINE GOD that tossed out the rules of relationships based in the Law? If that sounds strange to you, that is the message of the social Gospel in many parts of the “church” today – that Jesus loves everyone and expects nothing. God USED to have laws, but that was for primitive man. Now we are sophisticated and educated, technological and accomplished. We have walked on the moon, and now the “Maker of the stars” bows before our social whims and breaks down the taboos in the name of “endless love and grace” that demands nothingbut my fulfillment and self-satisfaction.

Paul offered the answer to both questions when He wrote to the Philippians much later in the second chapter of his letter:

Phil. 2:5-8 “Think of yourselves the way Christ Jesus thought of himself. He had equal status with God but didn’t think so much of himself that he had to cling to the advantages of that status no matter what. Not at all! When the time came, he set aside the privileges of deity and took on the status of a slave, became human! Having become human, he stayed human. It was an incredibly humbling process. He didn’t claim special privileges. Instead, he lived a selfless, obedient life and then died a selfless, obedient death—and the worst kind of death at that—a crucifixion. 9-11 Because of that obedience, God lifted him high and honored him far beyond anyone or anything, ever, so that all created beings in heaven and on earth—even those long ago dead and buried—will bow in worship before this Jesus Christ, and call out in praise that he is the Master of all, to the glorious honor of God the Father.”

Clearly the call of Paul to the church at Philippi included several demands on their thinking and behavior:

  1. That they understand what Jesus did in humbling Himself and laying aside the privileges of control and comfort to the glory of the Father.

  2. That they take on the mission of emulating what Jesus did – not seeking a selfish fire escape Christianity – but a life of serving God by serving others as God led them.

Does Jesus have the right to walk into my life and tell me what to do? Is there any time in my life that I invite Him to do so? The real test of submission is when I let Him redirect something that I hold precious to my personal comfort, entertainment or direction. How many are willing to follow Christ when He offers Heaven and love? Many. How many are willing to allow Him to tell them who to marry when they have placed themselves in a relationship they know is not honoring to Him? Far, far fewer. Even the religious… no, especiallythe religious, must remember. He is Master or He is my servant, and I am His master — no matter that I call Him “Lord” in my songs.

Discussing Authority

Jesus did not refuse to cooperate with the men, but used a method of instruction well known among the rabbinic courts. Jesus offered to answer their query if they could untie a simple riddle they all had seen over the last few years. Mark 11:29says: “And Jesus said to them, “I will ask you one question, and you answer Me, and then I will tell you by what authority I do these things. 30 “Was the baptism of John from heaven, or from men? Answer Me.”

Translations don’t communicate TONE very well. Jesus was respectful in His words… but He was very direct – He always is. He isn’t One to talk around truth. He knew what He wanted from them… and I would remind you that He knows what He wants from US as well. Note the last two words and let them penetrate… “ANSWER ME!” Don’t even try a “non-answer”. If you choose to hear God’s Word today, and Jesus speaks right into the conviction of your heart and you decide to “WAIT ON THE CONVICTION” be warned – to choose delay is to choose disobedience. Time is NOT on your side… and He is the Lord of Time.

Deliberating Alternatives

The men gathered together and tried to see the question from every possible angle. They were accustomed to setting traps verbally. They had done it to Jesus on a number of occasions. They did so with full self-justification. After all, they were the Elders of Israel. They were the protectors, the leaders and the knowledgeable ones. “The crowds are fickle and ignorant”, they thought. “We must not allow them to get sucked in by these ‘loose cannons’ – these self-educated and self-directed teachers that will bring about our destruction!” they reasoned. You can understand their feelings, even if you can see in the text the real problem – they wanted CONTROL at even the cost of truth.

Mark 11:31 “They began reasoning among themselves, saying, “If we say, ‘From heaven,’ He will say, ‘Then why did you not believe him?’ 32 “But shall we say, ‘From men’?”—they were afraid of the people, for everyone considered John to have been a real prophet.

Their response offers the two most profound problems with religious circles – they are like a window into the religious soul.

The first issue is THEOLOGICAL POSTURING – the notion that we should be more concerned with our erector set of presuppositions based on what we think God “might” have been trying to say – though He was far less clear that we are! “Then He will say” is a phrase that shows how religion builds an ethical system and a legal system based on premises. People in today’s church can often more effectively argue their doctrinal statement than they can tell the story of the Biblical text. What is the problem with that? Theoretically one is based on their knowledge of the other. If God gave us a Bible, and not a topical index of truths, we had better learn what HE WROTE, and not simply what men we respect thought ABOUT WHAT HE WROTE. Open the book and read it. It may challenge what you saw in the movie or heard in the sermon.

The second issue is CONCENSUS TRUTH – the notion that leadership should follow what people WANT to believe about an issue. Talk about GRACE AND ACCEPTANCE and the house will be full. Preach that God has something to say about your sex life or time on Facebook, and things will start to get a little uncomfortable. It is as it always has been – men and women who go into ministry do so because they care about people. The problem is that some of us end up pleasing the people, and not the One who called us into ministry for Himself.

Both THEOLOGICAL POSTURING and CONSENSUS TRUTH are huge problems in church circles today.

Declining Additions

Jesus said they simply didn’t meet His demand, so He would offer nothing to meet theirs. In Mark 11:33 it record: “Answering Jesus, they said, “We do not know.” And Jesus said to them, “Nor will I tell you by what authority I do these things.”

First  note that their answer was UNTRUTHFUL. The issue was NOT that they did not know the truth – it was that they were unwilling to even ask the right questions if it put them in a position of correction or unpopularity. Truth wasn’t on the menu – control was.

Second, note that Jesus was not about to offer them more truth when they refused to stand upon the truth (read: rejected) the truth that was already presented. They were unwilling to acknowledge God’s right to control their lives, His Temple and His people. Without the requisite surrender, God felt no obligation to offer more truth. Jesus made His point: His authority was not THEIRS to question, since they couldn’t offer clear spiritual direction on the simplest of problems.

Maybe they weren’t sure where John came from – or at least they weren’t prepared to LEAD AGAINST THE POLLS and speak out in an unpopular way. They were better at QUESTIONS then at ANSWERS. That is the way to sound studious and academically credible. Kick up dust. Act like what you don’t know is beyond knowing. Act like those who think they know are “rednecks” and uneducated dolts that believe out of some naïve and uncultured world view. Get them to question everything… except the system that is run by them.

Deep inside the issue is not simple popularity. It is not fear. It is rebellion. They felt they had the right to ask what authority Jesus had to stand up against a corrupt Temple that was selling sacrificial animals and trading coins at unfair rates. They figured out what many in America today have figured out – God is a BIG BUSINESS opportunity. Selling religion is very lucrative if you are without the scruples that convict you. People are searching for HOPE, and you can suck them in at vulnerable points in their lives and offer them a “Cotton Candy God” that will look out for them and never challenge their way of thinking, let alone living. The problem is, He isn’t the real God that made them. Remember: Men do not reject the idea of a Creator, they reject the idea of a Master.

Romans: Background Materials and Outline

Romans Introduction and Background

Introduction: An epistolary placed first as the preface to the rest of them in theological value, and because Acts ends with a journey of Paul to Rome.

Authorship
1. 1:1 identifies Paul as author. Name mentioned only once.
2. Of tribe of Benjamin (11:1, cp. Phil. 3:5)
3. Sent greeting to Aquila and Priscilla (16:3, cp. Acts 18:2-3)
4. Referred to Jerusalem journey to give money to ailing believers (15: 25-27, cp. Acts 19:21; 20:1-5; 21:15, 17-19)
5. Mentions an intended visit to Rome (1:10-13,15 cp. Acts 19:21)

About the Author
1. Born in Tarsus (Acts 22:3), a city of Cilicia. The city was of importance of Alexandria, and a provincial settlement, thus he was “born free” (Acts 22:28)
2. “Young man” at the stoning of Stephen, but a Sanhedrin (Acts 6:12; 7:58; 8:1)
member, thus early thirties, and born about the time of Jesus.
3. Taught by Gamaliel (Acts 22:3) on the Temple Mount in Jerusalem.

Occasion of the Writing
1. Between 47-8 Paul’s campaigns concentrated on the Asia Minor roadway cities, the Macedonian and Greek cities, and the Aegean transport routes.
2. By 56/7 he spent his winter in Corinth with Gaius, looking toward his coming
Jerusalem journey. Cenchrea (16:1) was the eastern port for the city. He was in
Greece “three months” according to Acts 20:3. After leaving Corinth, Paul was in Phillippi for Pesach Acts 20:6, and desired to reach Jerusalem by Shavuot (Pentecost) in the fall (20:16). Letter written in about 57.

Purpose of the Writing
1. Phoebe’s upcoming trip to Rome afforded him a courier (Rom. 16:2). This letter would announce his coming visit after his trip to Jerusalem.
2. To present a complete and detailed version of the gospel as he taught it that there be clarity by this group who had not yet seen the Apostolic visits.
3. To quell the struggle between new Gentile converts from places in Asia and Jewish believers in Rome, who feared the trend would turn Anti-Semitic.
4. To show directly the connection between the Jewish and Church Programs.

The Book of Romans

Summary of Major Themes
Passage:                  Area:                     Theme:                                        Issue:
1: 1-17                     Salutation           Revealing God’s Righteousness        Shame

1:18-3:20              Condemnation   Our Absolute Unrighteousness               Sin

3:21-5:21              Justification        Righteousness Imputed to us               Salvation

6:1-8,39                Sanctification      Righteousness Imparted to us            Separation

9:1-11,36        Vindication       Righteousness Rejected by Israel            Sovereignty

12:1-15:13          Application           His Righteousness Through us            Service

15:14-16:27         Benediction           God’s Righteous Work in Paul           Salutation

Romans Outline

I. Salutation (1:1-17)

A. The Background of the Writer (1-5).
1. Servant (1).
2. Apostle missionary (2-5).

B. The Background of the Receivers (6,7).

C. Habits of the Writer (8-12).
1. Thankful (8).
2. Serve with spirit (9).
3. Prayer (9,10).
4. Use of gift (11).
5. Comforter (12).

D. Hopes of the Writer (13).

E. Convictions of the Writer (14-16).
1. I am a debtor (14).
2. I am ready (15).
3. I am not ashamed (16).
F. The Theme of the Writer (17).
The Righteousness of God is Revealed in the Gospel Message

II. Condemnation (1:18-3:20).

A. The Heathen (natural man) is condemned (1:18-32).

B. The Moralist is condemned (2: 1-16). God will judge:
1. v.2:
2. v.6:
3. v.11:

C. The Religious (Jew) is condemned (2:17-3:20).

III. Justification (3:21-5:21).

A. The solution is for all: Jew and Gentile (3:21-31).

B. The solution is by faith (4:1-5:21).
1. Abraham is a good demonstration of faith apart from law (4:1-8).
2. Abraham is a good demonstration of faith apart from circumcision
(religious practice and Jewish heritage)— (4:9-15).
3. Abraham type of faith is applicable to us in relation to the revelation of God through His Son! (4:24-5:21).
Note: Limited or Universal Atonement? Compare 5: 12-14.

IV. Sanctification (6:1-8:39).
A. The relationship of the Saved to Self and Sin (6:1-23).
1. Know-
2. Reckon-
3. Yield-
4. Obey-

B. The relationship of the Saved to the Law (7:1-25).
1. We are dead to the Law (1-6) which was written for a different relationship.
2. The purpose of the Law (explaining God’s character) is complete (7).
3. Law causes a negative reaction on my life toward God (8-12).
4. Law produces false comfort or terrible frustration (13-24).

C. The relationship of the Saved to the Spirit (8:1-39).
1. No condemnation (1-4).
2. No obligation (5-17).
3. No frustration (18-30).

V. Vindication (9:1-11:36). (Of God’s Righteousness to Israel).

A. Israel’s Past (9).
1. Paul’s concern (1-5).
2. God’s choice (6-13).
3. God’s right (14-33).

B. Israel’s Present (10).
1. Israel’s state (10:1-4).
2. Israel’s salvation (5-13).
3. Israel’s stubbornness (14-21).

C. Israel’s Future (11).
1. Israel’s rejection is not total (1-10).
2. Israel’s rejection is not final (11-32).
3. Israel’s rejection is God’s mercy (33-36).

VI. Application (12:1-15:13).

A. Our relationship to God Affected (1,2).
1. Presentation.
2. Separation.
3. Transformation.

B. Our relationship to the body affected (3-21).
1. Because of spiritual gifts (3-8)
a. Use gifts in humility (3).
b. Use gifts in unity (4).
c. Be useful to body (5-8).

C. Our relationship to the Government Affected (13:1-7).
1. Submission (1,2).
2. Respect (3-5).
3. Helpful (6,7).

D. Our relationship to our neighbor affected (13:8-10).

E. Our relationship to time affected (13:11-14).

F. Our relationship to the weaker believing brother affected (14:1-15:13).
1. Develop conviction (14:1-12).
2. Develop conscience (14: 13-23).
3. Develop consideration (15: 1-13).

VII. Benediction (15:14-16:27).

A. Paul’s Purpose (15:14-29) Seen in his:
1. Philosophy (14-21).
2. Goal (22-24).
3. Present journey (25-29).
4. Request (30-33).

B. Paul’s Greetings (16: 1-16).

C. Paul’s Final Call (16:17-20).

D. Paul’s companions (21-24).

E. Paul’s Closing Praise (25-27).

Romans 11 Side Note: God is ever faithful! Take a look back!

To Abraham’s sinful and impatient journey into Egypt, God offered a blessed promise to give him countless children. To Sarah’s faithless presentation of her handmaid to bare a child, God answered with children of both Hagar and Sarah – with Sarah in her old age! To Jacob’s deception of his father, God brought a dream of a ladder and twelve sons to surround him in his later days. For, my friend, He is ever faithful!

To Joseph’s brothers who sold him into slavery and broke the heart of their father, God brought the salvation of Egypt’s storehouses to keep their children alive in a vast famine! To Moses’ impulsive killing of an Egyptian guard, God brought a burning bush and a commission of leadership with unprecedented miracles and signs. To Israel’s golden calves in the wilderness God brought the tablets of the law, and the plans for a traveling worship center! Why? Because our God is ever faithful!

To a murmuring and faithless generation of Israelites in the desert God brought manna from the winds and water from the rocks. To Aachan’s sinful stealing of the spoils of Jericho, God brought victory upon victory into the hands of His people against the Canaanite foe. To an angry and thankless generation of Israel’s children God brought champion upon champion to rescue the tribes from their self-caused enslavement! All this He did, and more, for He is ever faithful!

From hard-hearted and stubborn men who insisted on a king, God brought a tender-hearted, singing shepherd to the throne! To a pleasure seeking and self-indulgent king, God brought the princes of the world to pay homage to the Temple at Jerusalem. Nineteen kings passed through the throne of Jerusalem’s Judean kingdom – most of them evil- hearted and selfish. Yet God brought prophet upon prophet to assure them He had not left them:

· Isaiah cried out that a Savior would come! God was not finished with them!

· Jeremiah promised that God would renew the hearts of this people! He still wanted them!

· Ezekiel shared the plans of a Temple that would finally bring people to the
true worship! How their God loved to hear them praise!

· Daniel told of a time when the nations would no longer punish Jerusalem! God waited to restore “the mountain He set his name upon for all the ages”.

· Hosea exposed the broken heart of God for the adulterous generation to turn and be restored! Even used – she could be restored to His love!

· Joel warned of the invasion of men like locusts into Israel! God would use the nations to break the will of His people, that they may again feel His warm embrace!

· Amos shouted to a heartless crowd of coming blows of judgment so that God could plow the ground for a future harvest of blessing to His beloved nation!

· Micah howled a bitter judgment to Israel’s mountain fortresses, for God wanted the worship of His people for Him alone!

· Nahum forecast the destruction of the great city of Nineveh, for God would not allow heathen to harm His beloved without retribution.

· From the darkest days of Judah’s sinful past, God brought a song to Zephaniah to promise days of strength and blessing ahead – for God was not finished with His people!

God said the nation of Israel is the “apple of His eye” (Zech 2:8) and the object of His “everlasting love” (Jer. 31:1). She is His beloved wife, His eternal possession, His inheritance redeemed through His greatness (Dt. 9:6). He promised that the “sun would fade into darkness, stars would fall” before His love for them would end, and God is ever faithful!

Places in Acts – Chios – Acts 20:15

 The island of Chios (in the Aegean Sea) is only five miles (8 km.) off the western Turkish coast south of the island of Lesbos. The island measures near thirty kilometers in length (north to south), and varies between ten and twenty kilometers in width. It is about twelve miles west of Smyrna across the narrow channel. Formed by volcanic flow, the highest point in the island is in the north at Mt. Pelineo (ASL +1297 meters; 4255 feet). The island is well watered, with sufficient winter rains to produce the celebrated harvests of citrus fruit, mulberries, grapes, cotton, tobacco, vegetables and lentisk (also called mastic tree). The lentisk is used in the production of the alcoholic “mastika”, and is the base of a resin used in chewing gum, cakes, oriental syrups and deserts.

 


The island was settled by Ionians in antiquity, and field excavation has yielded evidence of some settlement activity extending to the C19th BCE. In C8th BCE, the island joined the Ioanian confederacy (with Samos and several Asia Minor cities). By the C6th BCE, the island enjoyed prosperity and was the first to engage in the slave trade. The Persian onslaught of 493 BCE ended the prosperity, and the island periodically changed “masters” from Athens to Macedonia and eventually to Rome.

 

Though under Roman government, the port was quite independent for much of the Roman period. Paul sailed by Chios on his way to address the Ephesian elders at Miletus (and eventually Jerusalem for the beginning of Pentecost – Acts 20:15). This reference to the journey should probably be translated “along the channel of Chios” rather than “against Chios”. This particular journey included stops where he strengthened, instructed and warned the believers in different places as well as bidding them farewell, sensing that he would not see them again (cp. 20: 25).

 

Chios lost many inhabitants during the Early Byzantine period, as pirates ran much of the legitimate trade of the eastern Aegean away. The once prosperous island farms broke down until the Byzantine rulers discovered its value in agriculture. Eventually the island revived. It became a holding of the Venetians by 1172 CE and a centerpiece of the maritime “empire” of the Genoese from 1346 to 1566.

Places in Acts – Cenchrea – Acts 18:18; Rom. 16:1

Cenchrea was visited by Paul and his companions after nearly eighteen months of ministry in Corinth, during the Second Mission Journey. The city was a small port located more than two miles south of Isthmia and about six miles east of Corinth. It was constructed along the road from Isthmia that leads south to the so-called “Baths of Helen” of antiquity. Cenchrea functioned as the eastern harbor of the Corinthians for shipping on the Saronic Gulf. Corinth also had another port, Lechaeum, to the west of Corinth on the Corinthian Gulf. Ships were safely guided between the two harbors to avoid the danger of sailing around Cape Malea. As a town frequented by seafarers, Cenchrea was also a sacred town to Poseidon.

Excavations were begun in 1963 by the American School, University of Chicago and Indiana University under the auspices of Professors Scranton and Ramage. The city had not been excavated because it had been a military area until that time. Though extensive excavations still need to be carried on at the site, the port was positively identified by coinage. The coinage depicts the harbor as surrounded by porticoes with a significant storage capacity. Above the site was a Roman period Temple thought to be of Tyche (fortune). On the wide pier that stretched about five hundred feet into the sea, a Temple of Isis and a Piscinae (fish tank) were located. Further away, about half a mile from the harbor was the monument for a “Tomb of Regulus”, the chief patron of the city and first president of the Isthmian games. The tomb was about 20 years old when Paul visited here.

 

The port has some important New Testament connections, as it was the site of Paul’s completion of a vow, as well as the home of Phoebe (Rom. 16:1,2). Since vows among Jews were often completed with a shaving of the head, it appears that Paul had completed a private vow. Some scholars believe the vow was to remain in Corinth (despite the pagan and degraded surroundings) until God indicated that he should leave.

Excavations also reveal a thriving Byzantine presence. A complex of that period was located including at least two churches. The site appears to have been completely destroyed by two devastating earthquakes, in 365 CE and 375 CE. A small dock and a partially submerged Basilica are all that are easily seen today, though other remains are exposed in bulks on the hill just north of the harbor area.

Commentary: Acts 5

Chapter Five Outline:

I. Witness in Jerusalem (Acts 1-7)
<A-J in Chapters One through Four>
K. Ananias and Sapphira’s Lie (5:1-11)
L. Acts from Above (5:12-16)
M. Actions of Angry Leaders (5:17-42)

Summary [Chapter 5]:

The Messianic believers still worshipped in the courts of the Temple (mostly associated with Solomon’s Porch on the east side of the Temple plaza) and shared what they had with each other. Some sold property and then gave the proceeds to the apostles to distribute it as there was a need. These heartfelt acts of giving became marks of the followers of Jesus, and others began to mimic the giving, though not always for honest reasons, or with an honest heart. One such couple, Ananias and Sapphira sold a piece of land but kept some of the money back for themselves. When presenting the money to the disciples they evidently lied about the amount they were giving, making a show of the gift. Ananias died on the spot before the apostles. When his wife came shortly after, she also lied about the amount of money and fell over dead and was buried alongside her husband. News of the event made all of the believers carefully consider their hearts, and began a long journey of the need to constantly renew their walk with God. This internal situation was but the first challenge or test to the fledgling movement. Because the group continued to gain in strength, the Temple leadership decided they needed to take action and imprison some of the Messianic leaders. While awaiting the hearing, an angel opened the cell and told the Messianic leaders to go back and preach in the Temple courts, so they left the cell and returned to the work. The High Priest was informed about the “escape” and had them brought into the council chamber for an immediate hearing. The Messianic leaders explained their message, and refused to refrain from preaching it. Fearing the response of the crowds and listening to some of the more moderate voices in the chamber, the Temple leadership allowed them to leave, and they continued to spread the message daily.

Chapter Five

5:18 “common prison” or in Greek, demosiosis refers to public, or belonging to the people. “Prison” or in Greek Teresis, refers to a place of keeping. Jewish prisons in the book of acts were used to keep persons awaiting trial or execution (Acts 4:3; Acts 5:18,21,23). Acts 22:19 shows prisons being used for imprisonment and some forms of punishment. Paul himself testifies in Acts 22:4, “ And I persecuted this way unto the death, binding and delivering into prisons both men and women.” Roman prisons were used to control behavior by imprisoning the offender (Matthew 18:30). They were used as punishment for minor lawbreakers (Matthew 11:2 Acts 16:26). Acts 23:25; 24:27 indicates that prisons were part of government main offices. The Caesarea prison in Herod’s judgment hall is an example of a prison where Paul was kept for two years. For more about prisons, see note on Acts 16:23. 5:21 “senate”: literally the Sanhedrin chamber. The location of the chamber during this period (when construction on the Temple precincts was ongoing) is uncertain. During an examination of the area beneath the southern end of the Ancient Temple mount in Jerusalem (below the present Al Aqsa Mosque) an inscription was found that contained the Hebrew term “zaqenim” (Elders). As a result, many scholars believe the Sanhedrin council was located between the two sets of Hulda Gates in the base of the southern porch of the Temple by the time of the destruction of the Second Temple. It is possible the council was not yet meeting there in this case, and may have been nearer the Temple building proper adjacent to the Chamber of the Hearth.

Places in Acts – Berea – Acts 17:10,13; 20:4

My daughter (about ten years ago!) explored Berea with dad.


Berea

 

Acts 17:10,13; 20:4

 

The city of Berea (modern Veria) was founded in the Archaic Period in the southwestern part of Macedonia, some 73 km west of Thessalonica. Ruins extend to 700 BCE (though scarce), when the city probably began as an agricultural market center. The founders were no doubt Thracians and Phrygians driven out by the “Makadne” in one of the Archaic transitions. The mythological beginning of the city is ascribed to a daughter of Ocean, the Titan that married Thetys (another Titan) and bore the “Oceanids” (Nymphs of the great rivers). The myth probably recalls the main reason the city was founded on this location. The city is set on a ridge with the well-watered nearby basins of the Eliakomon and Axios Rivers. The alluvial plains north of Mount Vermio were (and still are) still rich in apple, peach and pear orchards. Scholars believe the city may have reached 60,000 to 70,000 people at its zenith (about twice its modern population), but this is speculation. A major electric dam on the Eliakomon River today provides industrial sector work today, and the are is still considered reasonably wealthy.

Extensive excavations have not been attempted in the area. The major artifacts in the local museum, though quite interesting, are mainly funerary monuments. A few sections of the ancient city wall are displayed on the edges of the city. With few physical finds, scholars are left to seek information from ancient historians. Thucydides (the Classical period general that was expelled from Athens after losing to the Persians) referred to the place. The city opened their gates to Rome after the Battle of Pydna (168 BCE) and was taken by the Romans without resistance. Under the Roman administration, the city became well populated, partly due to the extension of the Egnatian Way through the region of Berea to its north.

Long after Paul’s preaching the Christian community thrived in the city. One tradition says that Sopater, son of Pyrrhus, was the first convert of the Berean church (mentioned in Acts 20:4). The other (better established) tradition is that of the “Synaxar” (Orthodox Calendar of the Saints) that refers to Karpus (one of the 70 Disciples) as first Bishop of the city. Much later, the Middle Ages brought great prosperity to the region. Indeed, the city was considered one of the most important in the region, with several beautiful churches including frescoes as old as the C12 CE. More than 37 churches of the period have been identified, but scholars believe more than 100 churches existed in the period!

Paul fled in the night from Thessalonica to Berea (Acts 17:10) and taught in the synagogue there (during the Second Mission Journey). In the synagogue he found people who were eager to receive the Gospel and compare it with the Hebrew Scriptures.   The Berean search of the Scriptures daily became an example to early Christians, and the name was carried to later churches everywhere. Luke notes that many believed, and includes that “honorable women which were Greeks, and of men, not a few” (Acts 17:12) came to Jesus. The reception was probably a true respite to the Apostle and his team, but it was short-lived. Jews that did not believe the message of Jesus preached by Paul came from Thessalonica when they learned Paul continued ministry there. They came and stirred up the people against Paul, causing him to once again flee, this time to Athens.  Paul left Silas and Timothy to care for the believers in Berea and in Thessalonica for a short while.

In the modern city stands a “Triptych monument” stands in reminder of Paul’s work. The monument includes three steps that were removed from a salvage dig at a nearby school property. The steps were reputed to have been from the location of the ancient synagogue. The display is made of colorful mosaic tile and displays three panels: 1) The Macedonian man vision; 2) Paul; 3) The address to the Bereans.

Places in Acts – Athens – Acts 17:15-34

Athens

 

Neolithic remains (5000 B.C.) have been found showing that the area was inhabited well before the 6th century B.C.  The name Athens stems from the goddess Athena and the focal point is the Acropolis. While other parts of the ancient Greek world rose to spectacular levels of civilization, Athens was just one of the city-states.

Around 620 B.C., an Athenian ruler called Draco initiated the first steps towards order.  His reputation for strictness comes down to us in the use of the term Draconian to indicate severe measures. This was further developed by another Athenian called Solon. He brought about constitutional reform, allowed free elections and involved all social classes, except slaves, in the process of government.

After a period of tyranny (Peisistratos and Sons), Athens grew steadily greater, its independence threatened only by the Persians, first in 490 B.C. when they were defeated at Marathon, and again in 480 – 479 B.C. when Athenians were forced to flee from their city before beating the Persians decisively at sea at Salamis (an island near Piraeus).  However, temples and monuments on the Acropolis were destroyed by the Persians.  It was during the time of Pericles, the golden age of Athens, that the Parthenon and later the Porpylaea and the Erechteion were built.  Athens became the leading naval power of the day, the bastion of democracy, and the center of cultural and intellectual activity.  This age saw such great minds as Herodotus, the first Greek historian, Thucydides, who recorded the events of the Peloponnesian War, and the great classical dramatists, Aeschylus, Sophocles and Euripides, whose works were performed in the Theater of Dionysus.

However, the greatness of the Athenian Empire was jealously watched by the Spartans, and in 431 B.C., the Peloponnesian War began.  It was to last for thirty years, during which time Greece relapsed into chaos with the collapse of Athens. Tyranny and political corruption set in – humorously recorded during this period in the comedies of Aristophanes.

From 370 onwards, Athens began to make a recovery and soon regained both its naval power and cultural, intellectual reputation with such brilliant minds as Plato and Xenophon.  Macedonia then became a political force under Philip and Athens was specially regarded by Alexander, whose Macedonian tutor, Aristotle taught at the Lyceum in the city.

In 146 B.C., Athens fell under the rule of the new rising power, the Romans, who were to remain for over 500 years.  The city, however, flourished under their patronage (Hadrian).  It was fashionable in the Roman world to be educated in Athens (Cicero and Horace).  In 529 C.E., the Roman Emperor Justinian decreed the schools of philosophy to be closed.  The emergence of Christianity caused the downfall of the city, although ironically, Greek was the language of the new religion.

The concept of tourism emerges during this period also.  The wealthy Romans were keen travellers who loved the ancient classical world which they emulated.  They traveled widely in Greece, reserving the best of their attention for Athens.  A thriving trade in antiques and works of art also developed since they were eagerly sought after by the Romans for the decoration of their villas.

Under Byzantine domination, Athens diminished in importance.  After the fall of Contantinople to the Crusaders in 1204, Athens fell to Boniface III Marquis of Monferrat as his share of the old Byzantine Empire.  The power of Frankish Greece was eventually destroyed by the Catalans of Spain around 1311.  After the rule of the Sicilians came the Venetians, then came four centuries of occupation by the Turks from 1462.

In 1834, Athens became the capital of liberated Greece.  During World War I, the city was occupied by British and French troops, while in World War II, suffered under German occupation.  The modern city was designed and constructed by Bavarian architects, since the first King of Greece was the Bavarian Prince Otto.

The Plaka, near the Acropolis was designated to be the old Athens, and it survives with all the character, interest and wonder that its long history attaches to it.

The Agora was the central meeting place of ancient Athens.  It was both the market place and the heart of Athenian daily life.  The Stoa of Attalos, King of Pergamum, was built as a trading center in 159 B.C.  It was reconstructed by the American School of Classical Studies and houses finds from excavation in the area.  To the east is the area of the Roman Forum, begun in the reign of Julius Caesar and completed under Hadrian.

The Plaka today consists of a mixture of ancient Greek and Roman ruins, Byzantine churches, Turkish mosques and nineteenth centrury houses.

The Athenian Acropolis stands alone in its unique combination of grandeur, beauty and historical associations.  In Classical times the Pantheanic Way ended in a ramp straight up, but the modern approach is different.  The Propylae, a monumental gateway designed by Mnesicles to replace an earlier entrance, its axis aligned to that of the Parthenon.  It provides the only example, before Hellenistic times, of designing one building in direct relationship to another.  Built of Pentelic marble, it remained intact till the 13th century, after which the Franks and Turks, as well as lightning strikes and war damaged it and altered it proportions.

The Temple of Athena Nike was built in 427 B.C. to commemorate the victory of the Athenians over the Persians.

The Parthenon represents the culmination of the Doric style of architecture.  It was erected in 447 – 438 as the cardinal feature of Pericles plan.  Ictinus was the architect an Pheidias supervised the whole of the sculptures.

In the sixth century B.C., it was converted to a Christian Church.  Under Justianian, dedicated to Saint Sophia (the Holy Wisdom), then to the Virgin Mother of God (Theotokos).  Then as a cathedral of the Frankish dukes it followed the Latin rite.  During the Ottoman occupation it became a mosque and was destroyed by the Venetians in the seventeenth century.

The Erechteion is the most original specimen of Greek architecture.  A joint shrine of Athena and Poseidon Erechteus was finished after 395 B.C., and owes its curious plan to the sacrosanct nature of the sanctuaries that preceded it.  Like the Parthenon it became known by a name that originally applied only to one of its parts.

The Kerameikos includes the ruins of the Dipylon and Sacred Gates.  Here roads from Eleusis, Piraeus and Boetia converged upon that from the Academy (Plato’s Academy), so that by this way most ancient travellers entered the city.

Cemeteries existed in this area from the 12th century B.C.  By the 7th century the inner area becomes a quarter of potters and smiths and the outer, which is the cemetery, is separated by the city wall.  The Academy road outside the Gate becomes the Demosion Sema, the cemetery reserved for state tombs and cenotaps.  It is here that Pericles delivered the famous oration (Thycydides).

Places in Acts – Appolonia – Acts 17:1


Paul and Silas passed through the small village of Apollonia on their way to Thessalonica, and may have lodged there. There is no evidence from Scripture that they preached or ministered there, as they seemed intent on moving directly to Thessalonica. The village of Apollonia in Macedonia was located along the Via Egnatia some thirty miles west (44 km.) of Amphipolis between the Strymon and the Axius (Vardar) Rivers. The village is recalled in a modern city by the same name today, though archaeologists doubt the location is exact. The wooded region in beautiful, filled with a variety of lakes and river beds, an ideal place to restock supplies on a journey.The name Apollonia was used of many ancient cities and villages. Apollonia of Illyria was perhaps the best known at that time, but not a city visited by Paul and Silas on the recorded journeys in Acts.

Commentary: Acts 3 and 4

Chapter Three and Four Outline:

I. Witness in Jerusalem (Acts 1-7)
<A-F in Chapters One and Two>
 G. An Astounding Healing (3:1-11)
H. Assembly at theTemple(3:12-26)
I. Anxious Leaders ofJudea(4:1-22)
J. Awesome Prayer and Power (4:23-37)

Summary:

The new “Messianics” were becoming known in Jerusalem, and began to care for one another. One afternoon at the gate of the Temple, Peter and John healed a crippled beggar who was asking for help. This caused quite a stir, as the people recognized him from the many times they passed by him and now saw that he could walk. They gathered around Peter and he explained that the power that healed the man was the power of the risen Messiah! He told the people they were guilty of killing Jesus, but that they could be forgiven of their sins by repenting and turning to the Lord. Peter and John were swiftly arrested and brought before the Jewish religious authorities who questioned them about the healing. They could find no wrongdoing by Peter and John and could not deny the healing of the crippled man, but they wished them to cease causing a stir among the people. They threatened the two and sent them on their way, recognizing the numbers of Messianic followers of Jesus were swelling to about five thousand!

Commentary: Chapter Three

w3:1 “ninth hour”: refers to the time of the afternoon sacrifice. It should be translated “ninth hour of daylight”, or about 3 PM.

w3:1 “Temple”: The temple expansion of Herod the Great began in 19 BCE and was completed in 62 CE (long after the end of Herod’s death) only a few years before it was destroyed by the Romans in 70 CE.  Herod’s temple is called the “Second Temple” and was a redesign of the Zerubbabel temple of the return from Babylonian exile. In many respects similar to Solomon’s Temple (referred to as the First Temple).  The inside of Herod’s temple was lavishly decorated with Cedar paneling, carved with flowers, palm-trees and cherubim, covered with gold.  At the entrance to the temple, similar to Solomon’s Temple, stood the Altar for animal sacrifice, as well as the Laver.  As with Solomon’s Temple the priests entered through a large porch and into the main room, called the ‘Holy Place’.  In the Holy Place stood five pairs of Lamp-stands, the Table of Showbread and the Incense Altar.  The adjoining inner room was called the ‘Holy of Holies’ and was approached from the Holy Place.  In the “Most Holy Place” stood the Ark of the Covenant.

With this magnificent project Herod wanted to impress the Roman world, and also wanted to win the favor of his subjects.  Although built on the same plan as Solomon’s temple, it was twice as high and much more impressive, with a lot of gold being used to add to its splendor. Probably the most impressive feature was the great temple platform on which it was built, still in existence to this day.  The area of this platform measures approximately 35 acres. Covered cloisters ran right around the outer courtyards of Herod’s temple, with the main entrances from the south.  This entrance led to the “Court of the Gentiles”.  Notices along a dividing wall called the “Soreg” were placed in Greek and Latin and clearly warned Gentiles not to enter the inner courts of the Temple. The “Heckal” or building of the Temple proper, set inside the courts. Lined with gold along its top, the building was of magnificent construction.

w3:2 “Beautiful gate”: may be the gate access to the Women’s court, since that court is where money offerings of silver and gold were made. That would be a likely place for a beggar to sit. Some scholars note the possibility of the Nicanor gate as the site, but this seems less likely. The Nicanor Gate divided the Women’s court from the inner altar of the Temple, but the access was also used as the place of the Levitical choir.

w3:2-12 “lame”: Since this man had been crippled from birth, he may have never entered the inner courts of the Temple. Under Levitical law (see Lev. 21:16-23) only a priest was not able to enter the Temple with physical deformity. Some scholars note, however, that the rabbinic court appeared to limit access to others who were deformed in the Second Temple (inside the Heckal or Temple Building proper). It was possible that he used this vantage point at the gate of the Temple as a means to ask for money, as people knew he could never go in unless he was healed and would feel sympathetic towards him. He asked Peter and John for money as they approached the Temple. “Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk.” (Acts 3:6). He was no doubt excited not only about being healed, but for the first time he could enter the Temple to worship God!

w3:22 “a prophet”: Some rabbinic scholars projected the coming of two individuals – the Messiah of Israel, and the Great Prophet to Israel (a possible reference to this may be found in Jn. 1:20ff). Peter argues the two are one: Jesus of Nazareth.

Commentary: Chapter Four

w4:1 “Sadducees”: (also Matt. 3:7; 16:1,6,11,12; 22:23,34; Mark 12:18; Luke 20:27; Acts 5:17; 23:6,7,8). This Jewish religious sect is only mentioned in the New Testament. Scholars believe it was formed between the return of the Jews from captivity (536 BCE) and 200 BCE. Evidence regarding them prior to the Babylonian exile has not been discovered anywhere in Israel. It is thought their name possibly originated from the high priest Zadok during David’s reign (2 Sam. 8:17; 15:24-29) or from another Levite named Zadok, whose ancestors the Lord said would serve at the altar in the new temple (Ezek. 40:46; 44:15). Others, suggest that the term “Sadducees” comes from a Zadok who was a follower of Antigonus of Socho (c. 250 BCE).

Josephus said the upper classes liked the Sadducees, especially the wealthy (Antiq. xiii. 10,6). Sadducees frequently disagreed with the Pharisees though they were sometimes obligated to work along side them (Acts 23:6; Antiq. xviii. 1,4). According to Josephus, the Sadducees felt that only the Word of God itself could be used as authoritative standard, while the Pharisees stood also on the teachings and oral traditions of their forefathers (Antiq. xiii. 10,6). The Sadducees did not believe in an afterlife (Matthew 22:23; Acts 23:8; Antiq. xviii. 1,4), or in the existence of spirits or angles (Acts 23:8), which seems odd given the fact of their strong Scriptural base. They might have taken this stance only to oppose the Pharisees (ibid.). Their other stance, which denied the idea of “fate”, allowed them to feel circumstances came from man’s own actions, whether good or bad (Antiq. xiii. 5,9; see also Jewish War, II.8,14). It seems the same two Sadducees of the household of Hanan (Annas and Caiaphas), acted against Jesus and the early Messianic followers (John 11:45-53; 18:13, 19-24; Acts 5:17-41).

w4:25 “mouth of David”: a quote of Ps. 2:1-2.

w4:32 “all thing in common”: The needs arose because many were away from home. At some later point the Temple stopped supplying needs for believers in Jesus (see Acts 6) and the need to establish more organized funds became important. There is no command that all believers should live as a commune. It is also noteworthy that the Jerusalem fellowship always characteristically lacked funds! Remember, the Book of Acts is a narrative, not an instruction. The point is NOT to get this methodology for church decision-making, it is a simple record of what they did. Some Scriptures are simple narratives (like Gideon and his fleece – cp. Judges 6-8). In such cases, one can appreciate the story without feeling the need to imitate it. See also Acts 2:44.