The Gospel

Acts 28:16 – 28:31

A. Its order vv. 16-23

to the Jew first, always, even though he was the apostle to the Gentiles Rom_11:13; 2Ti_1:11

consider Paul’s great love for his countrymen - Rom_9:1-4

he was in chains “for the hope of Israel” v.20; the “hope of the resurrection of the dead” Act_23:6

B. Its effects vv. 24-27

paradoxically, some were persuaded, some were hardened

isa 6:9ff; see also Mat_13:14-15; Mar_4:12; Luk_8:10; Joh_12:40

The Gospel hardens the rebellious v. 9-12; cf. Isa_29:13-16

The Gospel produces life in the humble remnant v. 13; cf. Isa_29:18-19

a theme Paul himself echoes in 2Co_2:15 ff

C. Its breadth vv. 28-31

to the nations - “to the Gentiles” ἔθνεσιν

never meant for only the Jews - see Gen_12:1-3 Psa_67:4 Psa_97:1 Isa_42:6-7 Isa_49:6

it is transcultural - involving, encompassing, or extending across two or more cultures

the same salvation for Jew and Gentile, the same Gospel message

no monkeying with the message or the method in the face of apparent failure

D. Its mover

you will receive power… Act_1:8 the power of God effectually

Rom_1:16 1Co_1:18 the power of God instrumentally

God is the motive force accompanying the proclamation of the Gospel, using it to do his bidding either to condemn or to convert

Paul’s confidence was in the message and the mover, not his own persuasive powers.

If/when God has determined that his church in a particular location is in “growth mode”, his servants will have success regardless of circumstances v. 31

E. For us?

1. Don’t forget the Jews - there is a remnant Rom_11:5; Isa_6:13

2. Don’t judge effectiveness by results, judge it by faithfulness

3. Don’t be shy - preaching and teaching “with all boldness” v. 31

Make Disciples, Baptizing Them

Mat_28:16-20

Appendix A, Section 1 of our By-Laws states the following:

1. In a broad sense, ordinances may be defined as “institutions of divine authority relating to the worship of God”. In that sense, the institutions of preaching and hearing the Word, praying, singing, fasting, and giving of thanks may be considered ordinances. In a narrower and more distinctive sense, two Christian ordinances have been committed to the church for perpetual observance, namely, baptism and the Lord’s Supper. There is no efficacy in these two ordinances since they do not work grace or produce spiritual operations in the participant. They are, rather, the symbols of the new covenant and are outward signs of inward grace and spiritual operations. They were established by Christ and it is He who commanded their observance. New Testament teaching is clear by instruction and example that baptism and the Lord’s Supper are to be administered only to those who have exercised and professed a saving faith in Christ.

Section 2 goes on to say:

1. Baptism is an act of obedience on the part of a believer. This is in keeping with New Testament instruction that belief or repentance should be followed by baptism (Matthew 28:19-20; Acts 2:38,41; Acts 8:13; Acts 22:16; Ephesians 4:5). Further, it is a visible sign of union with Christ or “badge of discipleship” and, as such, may not be administered in private.

2. The person requesting baptism shall be examined by the elders to determine whether proper grounds for such a baptism exists. A credible profession of faith, evidence of conversion and godly living, and an understanding of the significance of the baptism ordinance should be present in the candidate.

A. the institution

One of Jesus’ final acts before returning to his Father in glory was to commission his disciples on the basis of the authority granted to him by his Father, charging them with the task of continuing his work as his ambassadors to the world. It was at this time that Jesus established the ordinance of baptism:

Baptism is an Ordinance of the New Testament, ordained by Jesus Christ, to be unto the party Baptized, a sign of his fellowship with him, in his death, and resurrection; of his being engrafted into him; of remission of sins; and of his giving up unto God through Jesus Christ to live and walk in newness of Life. Philadelphia Baptist Confession of Faith, Chapter 30, Paragraph 1

It was Jesus’ intent as shown by their example, that this “sign of fellowship with him” should be given to all who have that relationship, not only during the apostles’ lifetime but even until the return of Christ. As is clear from the words of the institution, disciples are the intended recipient of the ordinance as an outward sign of an inward reality.

As members of the New Covenant Jer_31:31-34 - those who have new hearts of flesh responsive to God and his truth Eze_36:26, whose minds and hearts are governed by God’s law, whose sins have been forgiven by the substitutionary sacrifice of Christ himself - we all ought out of obedience to his command to go through the waters of baptism as a believer, a disciple of the Lord Jesus.

B. the sign of a disciple

Webster - disciple: A follower; an adherent to the doctrines of another. Hence the constant attendants of Christ were called his disciples; and hence all Christians are called his disciples, as they profess to learn and receive his doctrines and precepts.

How did Christ himself describe those who are true followers of him? See Luk_9:23-27

1. deny self

The first call is to say “No” to self, to become a slave of Christ and under his command. Jesus himself said that no one can serve more than one master; just as no one can honestly and faithfully serve both God and stuff, so no one cam honestly and faithfully serve both Christ and self. The number one priority for a follower of Christ must be to obey and please the King, loving God with heart and soul and mind.

2. take up the cross daily

He calls us to identify with him and graciously endure whatever hardship, trials, or affliction God may put in our path. The motif here is a daily occurrence, not a simple act of signing on to a cause, but an ongoing conscious willingness to endure shame, pain and persecution even to death for the sake of Christ. By taking up the cross daily we are reminded of the fact that we as God’s children have been crucified with Christ, that self has died and it is Christ who lives in us. It is by what He accomplished on the cross and his ongoing ministry from heaven that we are enabled to live the life of faith that is pleasing to God. Gal_2:19-20

3. follow Christ

Luke and Matthew both (Mat_16:24-30) record Jesus’ emphasis on following Christ, following in his footsteps (7 times in Matthew alone). John in his first epistle declares that those who say they abide in Christ are to “walk just as he walked”. (1Jn_2:6) Jesus makes the point explicit; after he washed the disciples’ feet he told them, ” I have given you an example that you also should do just as I have done for you.” Joh_13:15 Peter tells us that Christ has left us “an example, that we should walk in his steps”. 1Pe_2:21 Peter also declared to Cornelius that Jesus “went about doing good and curing all who were under the tyranny of the Devil” Act_10:38. Following his example, obeying his commands, loving God and neighbor is what it means to follow Christ.

C. the things symbolized

See Rom_6:1-7

1. death to sin

To die to sin is to renounce allegiance to our sinful selves, to no longer be allured by sinful activities; it is conscious refusal to encourage or engage in sinful behavior. In our identification with the death of Christ - by being baptized into his death - we acknowledge that it is through Christ’s death that the guilt of our sin is removed; it is through his death that we receive the power to overcome the pollution of sin. “If we confess our sin, he is faithful and just to forgive our sin and to cleanse us from all unrighteousness.” 1Jn_1:9

2. burial with Christ

One commentator has said: Baptism doth not only represent our mortification and death to sin, but our progress and perseverance therein. Burial implies a continuing under death; so is mortification a continual dying unto sin. Poole That we have been buried with Christ is evident in our ongoing labor to sin less, to not continue practicing the sinful habits of our former life. For the child of God, the one who has been truly converted, it is impossible to continue living a sinful lifestyle; he will find it abhorrent and will do all in his power to avoid that which displeases his master. Our burial with Christ into death sets the stage for the third aspect of our salvation pictured in baptism.

3. raised to newness of life

The believer in Christ has been born again by the regenerating power of the Holy Spirit, has repented of his sin, turning away from sin and sinfulness to Christ and godliness, and spends the rest of his life really living. Eternal life begins at the moment of conversion; yes, we experience only some of its benefits this side of glory, but we do experience them in this life.

Just as Christ was raised from the dead, so the believer is resurrected from deadness in sin to newness of life, that is, a new kind of life. This radically new and different way of living is to be characteristic of our daily conduct as we daily take up our cross, having denied self, and follow Christ, no longer slaves to sin but slaves to our Lord and Savior Jesus Christ.

I trust all of us and particularly our two candidates this morning can pray as an old Puritan prayed:

“I long to fill all my time for thee,
whether at home or in the way;
to place all my concerns in thy hands;
to be entirely at thy disposal,
having no will or interest of my own.
Help me to live to thee forever,
to make thee my last and only end,
so that I may never more in one instance
love my sinful self.” Valley of Vision, Devotion

God @ Work

Acts 28:1 – 28:16

Malta to Syracuse - 120 miles

Syracuse to Rhegium - 100 miles

Strait of Messina between Rhegium and Puteoli - Scylla and Charybdis! Scylla, a sea monster who lived underneath a dangerous rock at one side of the Strait of Messina, opposite the whirlpool Charybdis.

Rhegium to Puteoli - 225 miles

Puteoli to Rome - 130 miles

2005 miles by sea, 130 by land, 2135 total

Paul’s journey from Caesarea to Rome has been anything but normal. Deceptively uneventful to start, it has become increasingly unnerving and dangerous. Now, in fulfillment of Paul’s prediction, 276 travelers have washed up on the shore of Malta with only the salt-water drenched clothes on their backs and at the mercy of the native people who met them. Those responsible for the ship certainly had a different itinerary and destination in mind, yet we must not think the events of the last chapter and this are without design or Designer.

Q7: What are the decrees of God?

A7: The decrees of God are, his eternal purpose, according to the counsel of his will, whereby, for his own glory, he hath fore-ordained whatsoever comes to pass. WSC

Just as all things to this point were ordained of God, so the events of this day and the remainder of Paul’s life were part of God’s plan from the beginning. The snake bite, a sick father, and scores of needy natives all had a part to play in this divinely directed drama.

A. divine preparation vv. 1-6

Considering Paul’s physical condition, it is remarkable that he chose to help in this way.

2Co_11:24-25 Five times I received at the hands of the Jews the forty lashes less one. Three times I was beaten with rods. Once I was stoned. Three times I was shipwrecked; a night and a day I was adrift at sea;

Written from Ephesus during his third missionary journey, Paul’s description of his treatment did not include the present misfortune. Approaching sixty years of age, Paul had been mistreated in ways that would have made it extremely difficult for him to even move, much less “feed a fire” given the weather and the soaking he just received. His servant’s heart shows through here as he leads by example, not expecting the native Maltese to wait on them hand and foot.

Then, in the middle of doing the right thing, Paul is bitten by a venomous snake. How easy it would have been for him to say, “I give up!”, found a place close to the fire and pouted. The snake and its potentially deadly bite was not an unavoidable accident; it was strategically placed by the hand and purpose of God to serve an important end.

It is not clear from the text when the natives determined that Paul was a prisoner - it is unlikely that he was chained to his guard but his status might have been obvious in other ways. Certainly word would travel fast on a small island like Malta and all would know before long that Paul was not presently a free man. Whether it was based on this knowledge or merely superstition the islanders’ first impression was that he was finally receiving his just deserts. Yet his miraculous preservation from harm soon convinced them that Paul was worthy of their honor, respect and trust, something he could never have orchestrated on his own.

The circumstance of this viper, seems to have been graciously ordained by the Lord, to answer much good. …from the different sentiments, induced in the minds of those islanders, from what they saw; first, in supposing him a murderer, and then making a transition to fancy him a god; who shall say, what might follow by grace on the hearts of some of them, during the three months Paul remained there, in bringing them to the knowledge of the truth. Hawker, Poor Man’s Commentary

B. effective ministry vv. 7-10

Consider how this encounter with the snake positioned Paul for interaction with those connected with government of the island as well as with the natives. Publius was the leading Roman civil servant of Malta, holding office similar to a magistrate under the oversight and authority of the governor of Sicily. Publius was responsible to see that the needs of Julius and those under his command were met. This did not mean that he was obligated to bring Paul and his traveling companions (Luke and Aristarchus) into his home for three days.

Something about the course of events there on the beach convinced Publius that he should extend hospitality to Paul. It is entirely possible that Publius’ father lived with him on his estate and so his infirmity would have been obvious to Paul.

Undulant Fever, also known as brucellosis, is an infectious disease caused by various species of bacteria of the genus Brucella. Human beings acquire the disease through contact with infected animals or by drinking their raw (unpasteurized) milk. The disease has been known as Malta fever, Bang’s disease, Mediterranean fever, rock fever, and goat fever. The acute form is characterized by weakness, chills, and high night fevers and often results in central nervous system disorders, painful joints, and miscarriage.

Publius could also have made a request of Paul that he do what he could to help the sick man. In any event, it was obvious from Paul’s method that he was merely an instrument of healing and not the source of healing power - he prayed. The divine intervention and use of Paul by God in this way positioned him to be of great help to many others on the island.

[P]ersons may do good to others in outward things, and for this world. They may help others in their external difficulties and calamities, for there are innumerable kinds of temporal calamities to which mankind are liable, and in which they stand much in need of the help of their neighbors and friends. Many are hungry, or thirsty, or strangers, or naked, or sick, or in prison (Mat. 25:35, 36), or in suffering of some other kind: and to all such we may minister. We may do good to others, by furthering their outward estate or substance; or in aiding their good name, and thus promoting their esteem and acceptance among men; or by anything that may truly add to their comfort or happiness in the world, whether it be in the kind word, or the considerate and benevolent deed. And by endeavoring thus to do good to them externally, we are under the greater advantage to do good to their souls. For, when our instructions, counsels, warnings, and good examples are accompanied with such outward kindness, the latter tends to open the way for the better effect of the former, and to give them their full force, and to lead such persons to appreciate our efforts when we seek their spiritual good. Jonathan Edwards, Charity and Its Fruits

Word spread for Paul just as it did when Jesus healed Peter’s mother-in-law. See Mar_1:30-34 Whether it was Moses or Jesus or Paul, God never performed miracles gratuitously - simply because he could do it; he always had a specific purpose in mind.

They authenticate the miracle-workers themselves as God’s representatives and messengers (cf. Exo_4:1-9; 1Ki_17:24; Joh_10:38; Joh_14:11; 2Co_12:12; Heb_2:3-4), and beyond this, they show God’s power bringing about salvation and executing judgment, despite all opposition. The miracles of the Bible are not absurd, irrational, or mere displays of power undertaken for their own sake. They directly fulfill God’s purposes and are consistent with His majesty and holiness. New Geneva Study Bible, Miracles

Often Jesus’ healing miracles were accompanied by spiritual awakening of the individual to whom he was ministering. Although Luke doesn’t record specific details there is no reason to think that Paul kept quiet about his faith as he ministered to the sick and diseased on Malta. Paul never squandered opportunities to share the Gospel at other times but neither was he offensive in the way he went about evangelizing.

The response to Paul’s three-month ministry was one of respect, great honor, an outpouring of support when it came time to leave. Paul presented the Gospel so winsomely by word and deed that as hearts were won to Christ they saw a genuine brother in Paul.

C. ministry of encouragement vv. 11-16

God in his very nature is relational - he is one God in three Persons, all in a relationship to each other in unity. Since God determined to create man in his own image, it should be no surprise that man is also a relational being, designed from the start both to give and need companionship. That aspect of man’s nature is seen often in Scripture both by example and precept.

God declared that Gen_2:18 - it is not good that man should be alone; Gen_4:13 - Cain’s sentencing to wandering vagrancy is more than he can bear. Positively, Barnabas’ seeking out Paul, traveling 125+ miles from Antioch to Tarsus to do so - Act_11:25 Paul himself encouraged Christian companionship and fellowship in much of his teaching - the church as the body of Christ, reference to other believers as “brothers”, exhorting the Thessalonians to “encourage the fainthearted, help the weak, be patient with them all.”

Yet God does not expect us to do all the work of encouragement ourselves; he regularly by having “ordained all things that come to pass” orchestrates the movement and activities of his people so they are positioned to be of assistance, comfort and encouragement to one another.

The presence and counsel of Christian brethren is often of inestimable value in encouraging and strengthening us in the toils and trials of life. Barnes’ Notes

Paul has been on the emotional and physical roller coaster ride of his life - used by God, shipwrecked, used by God, beaten, used by God, imprisoned, thrill followed by discouragement time after time. Here, Paul has been shipwrecked and then used greatly of God to bring physical and spiritual healing to many on the island of Malta; now he is on his way to present his appeal at the highest court of the empire, Nero’s very presence.

Jesus, when he appeared to Paul in prison at Caesarea, told him to “take courage” since his future ministry in Rome was assured. Here on the road to Rome, the Appian Way, as Paul was perhaps wondering if he had done the right thing by appealing to Caesar, he providentially receives encouragement from brothers of the Roman church. It wasn’t the stuff they brought, it wasn’t new revelation from God they passed on to Paul, it was simply their presence that encouraged Paul and caused him to take heart. That they had made the effort to travel five days just to meet Paul on the road showed their concern for Paul and their dedication to the cause of Christ.

Therefore, the brethren did, by this their dutifulness, testify their godliness toward Christ; and Paul’s desire was more inflamed, because he saw fruit prepared for his constancy. For though he were endued with invincible strength, so that he did not depend upon man’s help; yet God, who useth to strengthen his by means of men, did minister to him new strength by this means. Calvin

D. God’s use of means

1. contrary weather and a winter storm that drove a helpless boat 600 miles

2. a ship that runs aground and finally succumbs to the relentless waves

3. a struggle to reach shore drenched and without belongings but safe

4. a venomous snake hibernating in a brush pile

5. a conduit for miraculous works of healing

6. a week of R & R with Christian brothers in Puteoli

7. a “chance” meeting of fellow believers on the Appian Way

Many of these are the sorts of things we would never choose as ministry enhancements. We wouldn’t even wish them on our enemies, much less our friends. But they are the means God used to bring about his purposes in the lives of countless people including the apostle Paul.

Do not think little of means, seeing God works by them; and he that has appointed the end, orders the means necessary for gaining the end. Do not rely upon means, for they can do nothing without God, Mat_4:4. …If the means be unlikely, he can work above them, Rom_4:19. If the means be contrary, he can work by contrary means, as he saved Jonah by the whale that devoured him. That fish swallowed up the prophet, but by the direction of providence, it vomited him out upon dry land. Thomas Boston

What are the things, the means, that God is providentially using to fit us for his service; to open up opportunities of ministry individually and corporately; to enable us to minister to a world that in the words of Jonathan Edwards is “in suffering of some kind”? If Paul is any example, the things that seem most unlikely and most difficult to endure offer the greatest opportunities for God to work his plan through us.

The means are not inconsequential - they are just as much a part of what God has ordained as the ends are. They have a purpose in themselves beyond just getting us to the end God has in mind. We should not grumble at the means God has chosen to use, but rather see them as divinely appointed ways intended to produce good in us and others as well as bring glory to God. May we be like Paul who, while he was serving faithfully, told the Philippian church,“But I do concentrate on this: I leave the past behind and with hands outstretched to whatever lies ahead I go straight for the goal - my reward the honour of being called by God in Christ. Php_3:13-14 Phillips

To Rome - Part 1

Acts 27:1 – 27:44

Finally, after two years of confinement at Caesarea Paul’s situation changes; he requested a change of venue, the request was granted, and now things are put in motion to actually make it happen. It seems, though, that Paul may have moved from the frying pan into the fire, leaving a place of relative safety for one of great danger to himself and his companions. In this portion of his journey only the first 80 miles or so were uneventful; the remaining miles to Malta were fraught with danger and difficulty.

A. Difficulty

Caesarea to Sidon - 80 miles vv. 2-3

no difficulties cited on this leg of the journey

Sidon to Myra - 450 miles vv. 4-5

traveled the long way around to stay on the leeward side of Cyprus because of contrary west to northwest winds

Myra to Cnidus - 180 miles vv. 6-7

slow sailing for many days, the wind direction preventing further progress in a westerly direction so they barely made it as far as Cnidus; they didn’t attempt a landing but continued south and west to Crete

Cnidus to Fair Havens - 250 miles vv. 7-8

only with great difficulty, managed to sail to the lee side of Crete and arrive finally at Fair Havens; they waited there for the winds to change, each day putting them farther into the winter season and the time when navigation on the Mediterranean would be too dangerous to attempt.

Fair Havens to Malta - 600 miles (direct) (1600 miles so far, 550 to go!) v. 9, 13ff

intention was to move 40 miles to Phoenix and winter over until February/March. A change to a south wind, weigh anchor, blind-sided by a hurricane-strength Northeaster that drove them off course. Unable to head into the wind, they were forced to run before it south of the island of Cauda. No safe harbor in which to anchor, driven by the furious storm for a total of fourteen days.

Struck sail, perhaps threw out a sea anchor, used ropes or cables to reinforce the ship so she wouldn’t break apart from the force of the waves, lightened the load, throwing overboard nonessentials, ran at the mercy of the wind and storm without any way to navigate and totally clueless about their true location. Malta - 8 miles wide, 18 miles long; if they missed it, the next land fall would be Tunisia on the north coast of Africa.

The Psalmist described their experience this way: Psa_107:23-30 Some traveled on the sea in ships, and carried cargo over the vast waters. They witnessed the acts of the Lord, his amazing feats on the deep water. He gave the order for a windstorm, and it stirred up the waves of the sea. They reached up to the sky, then dropped into the depths. The sailors’ strength left them because the danger was so great. They swayed and staggered like a drunk, and all their skill proved ineffective. They cried out to the Lord in their distress; he delivered them from their troubles. He calmed the storm, and the waves grew silent. The sailors rejoiced because the waves grew quiet, and he led them to the harbor they desired.

Luke was at his literary best in this account, building up suspense in his dramatic portrayal of the violence of the storm, the desperation of the sailors, the abandonment of all hope. But at each point when the situation seemed most desparate, there came a word of encouragement from Paul - his God would not abandon them, take heart, eat, be of good cheer. Then final deliverance came. All were saved. Paul’s God had indeed not abandoned them to the anger of the seas. One cannot miss the emphasis on the divine providence, and it is precisely through the detailed telling of the story that the lesson has its greatest impact. It is “narrative theology” at its best. John Polhill, Acts (New American Commentary)

B. Providence

faithful traveling companions v. 2

at least two:

Luke, as evident by the use of the pronoun “we”; the one who had accompanied Paul from Troas to Philippi and back, now going with him to Rome

Aristarchus, a companion of Paul’s since the uproar in Ephesus; he was joined in Troas by Paul, then accompanied him to Jerusalem; here he is with Paul on his way to Rome. According to Paul’s letter to the church at Colosse (Col_4:10) Aristarchus was imprisoned with him in Rome and identified by Paul during his imprisonment as a fellow-laborer (Phm_1:24)

a kind and considerate military escort vv. 3, 43

Julius - treated Paul with philanthropy, concern for his welfare. Paul had the freedom to visit his friends in Sidon but probably was still chained to a soldier. Paul was responsible to provide for his own personal needs - food, clothing, any supplies he might need for his journey.

The Roman judicial system provided no more than shelter for prisoners; since Paul’s departure appears to have been rather sudden, probably because of the time of year, he would have not had opportunity to inform his friends in Caesarea and receive supplies and perhaps funds from them. Julius graciously granted Paul the liberty to attend to his needs while the ship’s cargo was being transferred.

an encouraging nighttime visitor vv. 23-24

an angel - God sent his messenger with a message of hope for those who had lost hope (v.20). Some time in the midst of their tumultuous journey, between day three and day fourteen, God provided encouragement first to Paul and then through him to the rest of the passengers.

Often in life encouragement does not come in the form of instant relief; here it took the form of promised future deliverance. Following a period of perseverance and trust in God’s promise, they all would be delivered from danger. As He does so often, God blesses the unregenerate along with His own children: through Abraham God would bless all families of the earth; He blessed Potiphar’s house for Joseph’s sake; all the passengers aboard the doomed ship would be saved for the sake of Paul and his fellow believers.

landfall with no loss of life v. 44

It is obvious from Luke’s account that the ship’s progress and guidance was entirely out of the sailors’ hands. They had only poor quality maps and relied on the sun and stars to set their course. However, they drifted for two weeks at the mercy of the storm without being able to determine their direction or position. In that time they traveled approximately 600 miles guided only by the hand of God until they reached an 8 mile by 18 mile by 750 foot high plot of dry land. An error in navigation of + 34.3″ (+0.57°) would have resulted in their missing Malta altogether.

Yet making landfall did not mean their troubles were over; they still had to make the actual transition from aboard ship to land without loss of life. On Christmas
Eve, 1886, the Annie C. Maguire ran aground on the rocks next to Portland Head Light. The lighthouse keeper and his family were able to rescue the 18 crew members on board and the ship succumbed to the waves on New Year’s Day.

Paul’s shipboard experience was not nearly so pleasant - anchored overnight offshore, loss of the ship’s boat, an attempt to make safe harbor after daylight resulted in grounding on a reef, immediate danger from the ship’s stern starting to break up; cold temperatures (December overnight low - 51 average, water - 63); swim if you can, ride a plank if you can’t. Yet in God’s providence “all escaped safely to land”.

C. Character

At the beginning of the voyage Paul was at the bottom of the social pecking order, on board as a suspected criminal facing a hearing before Nero. By the end of the journey Paul was the one giving instruction to soldiers and passengers. Several aspects of his character are evident in this passage, traits that emphasize his leadership ability and made an impression on his traveling companions.

trustworthy (v.3) - not a flight risk

Perhaps on the recommendation of Festus and Agrippa, but certainly after a day spent with Paul, Julius was convinced that Paul could be trusted not to try an escape. Just as significantly, Paul had conducted himself in such a way that Julius felt kindly toward him. Paul had done nothing to antagonize his keepers, either by way of arrogance or being demanding or difficult. In fact, Julius would have been completely justified in requiring Paul to send either Luke or Aristarchus to get supplies.

knowledgeable (v.9) - about the dangers of wintertime shipping

Paul had enough credibility or rapport with the crew, military, etc., to be included in the discussion about the appropriate course of action. Phoenix was a much better location for wintering over than Fair Havens because it offered greater protection from damaging winds. The distance was only 40 miles but Paul seems to have had a premonition about the danger in attempting the journey. The ship was likely in the employ of the Roman government, transporting grain from Egypt to Rome, and thus the centurion had the final say in what happened. Paul’s caution influenced Julius somewhat but issues the sailors brought up influenced him more.

plain-spoken (v.21) - to the point without being harsh

Paul knew he had to get everyone’s attention; their lives depended on following the heavenly instruction given to him. If they were to survive the upcoming ordeal, everyone had to stay with the ship. The fact that events had turned out the way Paul predicted gave what he had to say great weight in the eyes of the other passengers. If his only purpose in making the statement had been to say “I told you so”, he would not have continued on with words of encouragement nor would he have warned the sailors not to leave the ship.

encouraging (v.22, 25, 34-36) - take heart, take heart, take nourishment

Paul had good news for the passengers and crew - there would be no loss of life. That should be cause for taking courage, serving to cheer up his hearers who were still in the midst of the tempest. More importantly, Paul had a word from God: that its source was divine rather than human is an even greater source of encouragement for the weary and disheartened travelers. As evidence that their deliverance would be from God, Paul gave details of their journey’s abrupt ending so they would recognize it when it occurred.

What seems to have carried the greatest weight with those on board was Paul’s final encouraging words and actions. Having dropped anchor so as not to run aground in the middle of the night, and as dawn approached, Paul strongly encouraged them to enjoy a good meal. During the tempest preparing a meal would have been nearly impossible; probably seasickness discouraged many from wanting to eat much. Now, especially since Paul knew the ship would be destroyed, he encouraged them to fortify themselves for the remaining ordeal of making it safely to shore. It was his example of giving thanks and eating a meal himself that finally the others to do likewise.

D. Tempests

They will come - it’s just a matter of when. When they do come, does our theology depend on our circumstances, our feelings, or is it founded on the character of God? Is it only intellectual, a mere collection of factoids we can recall at a moment’s notice, or is it practical and experiential, equipping us to live Christianly in a rough world?

Biblical theology is not disconnected from experience, it does not deny the reality of circumstances, it doesn’t try to spin hardship into good. It is the tempests in life that produce the greatest growth; good times are a wonderful blessing but they don’t build character the way hardship does.

Some of the most durable metals used in harsh underground environments must go through a lengthy heat treating process in which the parts are heated to several hundred degrees, held at temperature for several hours, then cooled in stages, reheated to a lower temperature, and finally cooled. This treatment enhances both strength and toughness in the material, enabling it to perform well in tough situations.

Proper theology recognizes that God has a good purpose even or especially in the tough things. He has not promised to make the tough things good, to somehow magically turn evil into good; He has promised to use those tough things in our lives in such a way as to bring good from them. We don’t need to understand God’s reasons for our circumstances, we do need to understand that we are absolutely secure in Christ.

May we like Paul bless both a taking God and a giving God, living in Him and depending on Him when all other resources have dried up. Then our experience will be as those 276 passengers - “they all escaped safely” as the angel of the Lord had so declared. We can be certain that the captain of our salvation will bring us safely and surely home through all the tempests of this life.

God’s Love Revealed

1 John 4:8-12

When man attempts to design a god in his own image or redesign the true God in a way that suits him, he often shrouds his god in mystery and distance. A being who is unknowable and unapproachable, perhaps even unpredictable in his actions, must be a real god. Even sincere theologians in an attempt to guard the godness of God have described him as being “wholly other”, totally transcendent. But when we come to the text of Scripture, we find something much different - a God who has spoken in the past “to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe.” Heb_1:1-2

Not only has the God of the Bible spoken to us, he has revealed himself to us verbally, pictorially, and physically - through the words of the prophets and of Scripture, the pictures of Old Testament sacrifices and New Testament ordinances, now in the physical manifestation of the incarnate Son of God. In the mystery and wonder of the Incarnation the Father has revealed to us “the exact representation of His being” Heb_1:3, making Himself knowable, approachable, personal.

A. God’s love for His Son vv. 8-9

This is my beloved Son with whom I am well pleased - Mat_3:17 & Mat_17:5 plus parallels in Mark and Luke. Although John does not include an account of Jesus’ transfiguration in his gospel, he was present there along with his brother, James, and Peter (according to the other three gospels).

Jehovah the Father took infinite delight and pleasure in him as his own Son, who lay in his bosom before all worlds; and was well pleased with him in his office, relation, and capacity: he was both well pleased in him as his Son, and delighted in him as his servant, Isa_42:1 Gill on Matthew 3:17

Joh_3:35 Joh_5:20 the Father loves the Son, the son [who is the object] of his love Col_1:13-14

In Jn. the Lord is always the Son. Because He alone was God’s Son before the foundation of the world, because the whole love of the Father is for Him alone, because He alone is one with God, because the title God may be ascribed to Him alone, He is the only-begotten Son of God. TDNT, on µονογενής

“By the side of thyself.” Jesus prays for full restoration to the pre-incarnate glory and fellowship enjoyed before the Incarnation. This is not just ideal pre-existence, but actual and conscious existence at the Father’s side “which I had” (I used to have). Robertson’s Word Pictures on John 17:5

[T]he Bible introduces love as an interpersonal quality requiring a subject-object relationship that is available in the Trinity because of the Father-Son relationship through the Holy Spirit. The trinitarian God is complete in his love relationship without reference to his creation. The Father loves the Son before the creation of the world (Joh_17:24). The infinite personal medium through whom this love is communicated is the Holy Spirit, and he is the one who pours the love of God in our hearts as well (Rom_5:5). L. T. Jeyachandran, The Trinity as a Paradigm for Spiritual Transformation
http://www.rzim.org/resources/jttran.php?seqid=119

B. God’s love for us v. 10

Just as the Father has loved the Son from all eternity, so he has loved the church everlastingly - Jer_31:3 - and drawn her to himself.

out of a state of nature; out of Satan’s hands; out of the pit wherein is no water, the horrible pit, the mire and clay; unto Christ, his person, blood, righteousness, and fulness, by faith to lay hold upon them; unto his church, and to a participation of the ordinances and privileges of it; to nearer communion with God, and at last will draw to eternal glory. Gill on Jer. 31:3

Before creation the Father chose us and predestined us in love to be his adopted children, to be accepted on behalf of His beloved Son. Eph_1:3-6

The Father sent the Son whom he loved to demonstrate his love toward us:

v.9 sent his one and only Son
v.10 sent his Son to be the propitiation for our sins
v.14 sent the Son as the Savior of the world

apostello - sent with a commission

The Son’s work was to offer himself a sacrifice for his people, for the sins of the world - not just John’s immediate audience or sphere of influence, but as John later wrote in Revelation: You were slain, And have redeemed us to God by Your blood Out of every tribe and tongue and people and nation. Rev_5:9 and by doing so reveal God the Father’s love for his people. The Son accomplished this in his Incarnation and especially in his sacrifice on our behalf, that is, his work of propitiation. It is here, at the Cross, that the declaration “God is love” thunders its message to a sinful world.

What does propitiation mean? According to John Murray in Redemption Accomplished and Applied, the person who has sinned must be covered in the sight of the Lord in order for the divine displeasure to be removed. Propitiation presupposes the wrath and displeasure of God with regard to sin and the purpose of propitiation is the removal of that displeasure.

Murray goes on to say that propitiation is not the turning of God’s wrath into love but rather propitiation is the provision of God’s eternal and unchangeable love and the channel through which his love flows. Propitiation is that which is necessary so that God can love us without violating his holiness. You see, the supreme object of God’s love is himself; because he loves himself supremely he can allow nothing to compromise his perfections or his glory. Consequently, the Father appeases his holy wrath against sin in the cross of Christ so the purpose of his love toward sinners may be accomplished in a way that vindicates his glory.

Rom_5:8 God demonstrated his love toward us while we were still steeped in sin - God does not require some predetermined level of goodness to be present in us before He will treat us kindly or treat with us at all. He knew that without his drawing us to himself, we would never approach him.

In March 1953, a gasping Joseph Stalin lay on his deathbead in unberable pain, after a severe stroke that had left his right side paralyzed. His final hours were a slow strangulation: his daughter Svetlana later reported that he choked to death as they watched.

In those final hellish moments, Stalin appeared to be fighting not only death but the God he denied. Though apparently semi-conscious at best, he suddenly opened his eyes and cast a terrified glance upon everyone in the room. Then, as his daughter put it, “something incomprehensible and awesome happened that to this day I can’t forget and don’t understand.” The Soviet leader suddenly lifted himself halfway up in bed, clenched his fist toward the heavens, shook it in defiance as if at the God he had forsaken, and with one unintelligible murmur dropped motionless onto his pillow.

Stalin could not escape the great equalizer. “My father died a difficult and terrible death,” his daughter reflected. “God grants an easy death only to the just.” Paul Kengor, God and Ronald Reagan: A Spiritual Life

As shocking as Joseph Stalin’s dying act may seem to us, prior to the Father’s initial tendering of saving grace to us we are all His sworn enemies. Without God’s grace and mercy being lavished on us, we would be no more friends of God than Joseph Stalin.

C. Our love for each other v. 11

Since God loved us in this way and to this extent, we ought to love one another.

Keach’s Catechism Q. 1. Who is the first and best of beings? A. God is the first and best of beings. (Isa_44:6; Psa_8:1; Psa_97:9)

God gave the best and greatest of all gifts to a destitute humanity: He gave Himself. The Father sent his dearest treasure, His Son who “is the radiance of God’s glory and the exact representation of his being” Heb_1:3 for the sole purpose of providing our salvation by his atoning death.