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Eagerly Skeptical (Acts of the Apostles) (Christ Church)
Christ Church on August 7, 2025
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Prison Acoustics are Best (Acts of the Apostles) (Christ Church)

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INTRODUCTION

This is the place where Luke joins up with Paul’s entourage (v. 10). He may have been the man in the vision, but regardless, we know that he joined them here. When they cross over to Macedonia, this is the first recorded evangelistic foray into Europe. This is where the Philippian church is established, and reading Philippians alongside this narrative will be especially rewarding.

THE TEXT

“And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them . . .” (Acts 16:9–40).

SUMMARY OF THE TEXT

A man from Macedonia appeared to Paul in a night vision (v. 9), asking him to come to Macedonia. The conclusion was to go there in the will of God (v. 10). They left Troas, and went through Sam thrace, Neapolis (v. 11), and then to Philippi, a Roman colony and chief city (v. 12). After a few days, they attended Jewish services by the river (v. 13). Speaking to the women there, they led a woman named Lydia to Christ (v. 14). They baptized her, and she then insisted that they stay with her (v. 15). A possessed fortune-telling girl began to harass them by declaring their mission (vv. 16-17). After some days, an annoyed Paul cast the spirit out (v. 18), which wrecked her ability to make money (v. 19). Her masters grabbed Paul and Silas an accused them to the city rulers (vv. 19-20). They accused them of being Jews, not Christians, and contrasted this with the Roman customs (v. 21). So the mob came against them, and the magistrates ordered them beaten (v. 22). After many stripes, they were committed to prison (v. 23). The jailer put them in the inner prison, with their feet in stocks (v. 24). Naturally, at midnight Paul and Silas started singing hymns to God, with other prisoners listening (v. 25). That’s when the earthquake happened, breaking the doors and chains (v. 26). The jailer saw this and was going to kill himself (v. 27). Paul shouted reassurance (v. 28). The jailer called for a light, and fell down before Paul and Silas and brought them out, asking how he could be saved (vv. 29-30). The answer was for him and house—believe in Christ (vv. 31-32). The jailer cleaned them up, and they baptized him and his household (v. 33). He took them in and fed them, rejoicing (v. 34). The next day, the magistrates assumed the lesson had been learned and sent messengers saying it was time to let those men go (v. 35). The jailer passed the message on (v. 36). Paul said nothing doing. Roman citizens need to be escorted out (v. 37). When they got the message, the magistrates complied, and were much more courteous this time (vv. 38-39). They left the prison, went to Lydia’s house, comforted the saints, and then departed (v. 40).

REALLY ROMAN

Macedonia was a Greek region, but Philippi was a very Roman city. Alexander’s father, Philip, named it after himself, and strengthened it. But in 42 B.C. it was the site of the battle where Octavian (Augustus) and Mark Antony defeated Brutus and Cassius. About twelve years later it was reorganized as a Roman colony (v. 12), and a lot of veteran soldiers were retired there. These people prided themselves on being Roman (v. 21), accusing these traveling Jews of violating Roman customs when they themselves were in the process of violating basic Roman norms. But Paul and Silas were both Romans (v. 37), and Paul was the kind of Roman who had a pocket copy of the Constitution on him.

A MERCHANT OF PURPLE

Lydia is described as a merchant of purple goods, and we are told she was from Thyatira. This meant she was a dealer in luxury goods, and almost certainly wealthy. In the ancient world, purple was derived from the murex shellfish, and the extraction process was very costly. Purple was consequently indicative of status, riches, and royalty. A person in her social class would likely have had a household that had a couple hundred people in it.

THE PYTHONES

The fortune-telling girl was a devotee of the god Apollo. The original says that she had the “spirit of a python” (v. 16). The myth was that Apollo had slain a giant python at Delphi, which is why his priestess there was called The Pythoness. He was the god of reason and order, and he slew the dragon of chaos. In this biblical account, there is no hint that the girl was faking it. It was a real demon.

PRISON ACOUSTICS ARE BEST

In Philippians, Paul tells these saints that he knew the secret of contentment, well-fed or hungry (Phil. 4:11). He was contented when he was put up at the rich lady’s house, and he was contented

when flogged and housed in the prison stocks. The Philippians knew this about him. He had told the Philippians to rejoice all the time, and he had even said it twice (Phil. 4:4)—and they all knew about his midnight impromptu psalm sing. He had told them to do everything without grumbles (Phil. 2:14), and they knew that he lived in the same way that he taught. He was no grumbler.

WASHED THEM ALL AWAY

There is a wonderful picture of gospel grace in v. 33. The jailer took them and washed their wounds. When that was done, they turned around and washed away his sins in baptism. Not only so, but also everyone in his household. The Romans had unlawfully flogged these two citizens. In repentance, the jailer washed their stripes. In forgiveness, they washed his spiritual wounds in return.

So remember that Paul, the persecuted and forgiving one here, at one time had himself been the persecuting one. He had changed sides earlier in his life, just as the Philippian jailer was changing sides now. He knew what that was like.

What we are talking about is the grace of God in the gospel. This is a message of grace, forgiveness, cleansing, and all of it undeserved. You can see how this plays out in a very tangible way here. This is what it looks like. Repentance knows how to wash the wounds that you inflicted. Forgiveness knows how to wash the wounds of the one who inflicted pain on you.

In the message of the cross, we transition from getting what we deserve, good and hard, to receiving as a free gift a precious salvation, the worth of which is beyond all mortal reckoning. We labor hard for our own damnation until we are out of breath, and then God invites us to sit at His table and eat.

“And in this mountain shall the LORD of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined” (Isaiah 25:6).

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Enter Timothy (Acts of the Apostles) (Christ Church)

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INTRODUCTION

In this portion of the book of Acts, we are first introduced to Timothy, Paul’s companion and co-worker over the course of years. As we get to know Timothy, we are going to get to know Paul better, and we are going to see some areas where we can be strengthened and encouraged.

THE TEXT

“Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek: Which was well reported of by the brethren that were at Lystra and Iconium. Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek. And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem . . .” (Acts 16:1–8).

SUMMARY OF THE TEXT

So Paul and Silas came back to Galatia, to the towns of Lystra and Derbe. There was a disciple there named Timothy, the son of a Greek father and a Jewess mother, who was Christian (v. 1). This young man had a solid testimony with the brothers at Lystra and Iconium (v. 2), also in Galatia. Paul recruited him, but circumcised him first because the Jews in that region knew that his father was Greek (v. 3). More on this shortly. As they traveled through the cities, they delivered the decision of the apostles and elders at Jerusalem (v. 4). This was an extension and application of that decision. As a result, the churches were established in the faith, and continued to grow (v. 5). They worked their way through the provinces of Phrygia and Galatia, but the Holy Spirit kept them from going into Asia (v. 6). They came to a place called Mysia, and were going to go into Bithynia, but the Spirit prohibited that also (v. 7). So passing Mysia, they came to Troas (v. 8).

KEEPING THE GEOGRAPHY STRAIGHT

Mysia was the northwest region of modern Turkey, adjoined the Hellespont and the Aegean Sea. Troas was a city on the west coast of Mysia. Remember that Iconium, Lystra, and Derbe were all cities in Galatia. Note also that Paul delivered the determinations of the Jerusalem Council to them, even though the letter had been addressed to churches much farther east—in Antioch, Syria, and Cilicia. Phrygia was a large region that the Romans divided into Asia and Galatia. Sometimes regional lines and state lines don’t match up exactly (e.g. Midwest, and Iowa).

THE ODD CASE OF TIMOTHY

Many Bible readers have been baffled by the odd case of Timothy’s circumcision. What on earth could Paul have been thinking? In the early stages of the controversy, Paul exulted in the fact that he had brought Titus to Jerusalem with him, and even though he was a Greek, he was not compelled to be circumcised (Gal. 2:3). And he had confronted a fellow apostle over just this issue at Antioch, charging him with hypocrisy (Gal. 2:11). And then there had been a momentous church council, which had decided the question the right way (Acts 15:19).

So he then comes to Galatia (of all places) and circumcises Timothy “because of the Jews which were in those quarters” (v. 3). What on earth? And on top of that incongruity, the very next verse shows them delivering the decision of the Jerusalem Council to the Galatian churches (v. 4).

To understand this, we have to piece a few clues together. Timothy’s mother Eunice and grandmother Lois were genuine believers (2 Tim. 1:5). Timothy had known the Scriptures from infancy on (2 Tim. 3:15). The word child in that verse is brephos—infant. He had been raised as a devout Jew, in other words. He was an observant Jew in every respect but one—he was not circumcised because his father was a Greek. The reason Gentiles should not be forced to accept circumcision is that they would then have to keep the entire law. But Timothy was already doing that. Moreover, the fact that he lived, dressed, ate, and talked like a Jew, all while being uncircumcised, would have been obnoxious and offensive to Jews—like he was LARPing or Cosplaying. So for Paul to circumcise him here was no inconsistency.

THE AGE OF TIMOTHY

We are in the late 40’s or early 50’s. Paul could have been executed as late as 67 A.D. From 49 to 67 is almost 20 years, and in Paul’s last letter to Timothy, he told him to “flee youthful lusts” (2 Tim. 2:22). And in 1 Timothy, he had instructed Timothy not to allow congregants to despise his youth (1 Tim. 4:11-13). If he is still a young man in those letters, then he would have been a really young man when Paul first took him on as a ministerial assistant. I would estimate around 16-years-old.

THEN AM I STRONG

We are going to see that Timothy was a highly valued co-worker in Paul’s eyes. But for those who make snap decisions based on surface appearances alone, Timothy might have required some faith. Paul recruited him when he was very young. What could Paul have been looking at? Moreover, Timothy appears to have been naturally timid—Paul has to encourage him to lean into suffering (2 Tim. 1:8), and not to be ashamed. On top of that, he may have been a sickly and frail man. Paul told him to take some wine for his stomach and frequent ailments (1 Tim. 5:23).

But he is a “true son in the faith” (1 Tim. 1:2), a “beloved son” (2 Tim. 1:2; 1 Cor. 4:17). Paul knows that Timothy genuinely cares for others (Phil. 2:19-22). He was a trusted co-worker (1 Thess. 3:2), frequently entrusted with important tasks (1 Cor. 4:17). Paul has confidence in his ability to imitate perseverance (2 Tim. 3:10-11).

So it is a mistake to think that Bible characters just floated above the ground, not needing to overcome difficulties the way we do.

“Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong” (2 Cor. 12:10).

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Barnabas and Paul, and then Silas (Acts of the Apostles) (Christ Church)

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INTRODUCTION

The early church, no less than ours, was a church that was filled with personalities. Sometimes those personalities clashed. Sometimes it was messy. And still the Word of God grew and flourished.

THE TEXT

“And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them. And after they had tarried there a space, they were let go in peace from the brethren unto the apostles. Notwithstanding it pleased Silas to abide there still. Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also. And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do . . .” (Acts 15:32–41).

SUMMARY OF THE TEXT

Not only were Judas and Silas well-respected brothers from the Jerusalem church, they were also prophets (v. 32). They did a lot of good with much exhortation (v. 32). After they had been there for a time, they were released in peace to return home to the apostles (v. 33). Nevertheless, Silas decided to remain for a time (v. 34). Paul and Barnabas were also in Antioch, teaching and preaching (v. 35). There were many other teachers there as well (v. 35)—Syrian Antioch had a deep bench. After some time, Paul suggested to Barnabas that they pay a return visit to the churches they had established on the first missionary trip, to see how they were faring (v. 36). Now Barnabas resolved, determined, decided (bouleuo) to take John Mark with them (v. 37). Paul did not think much of this idea because John Mark had deserted them in Pamphylia, and had not stayed with the work (v. 38). The two men had a sharp clash (paroxysmos) over it, such that they went their separate ways (v. 39). Barnabas went to Cyprus with Mark (v. 39). Paul selected Silas as a companion, and they were sent out by the church, commended to the grace of God (v. 40). They went the overland route, confirming the churches in Syria and Cilicia (v. 41).

WHO WAS RIGHT?

We are not told definitively, and so the most we can do is pick up on a few hints. I think that Paul was in the right about this trip, and there are a few reasons for that. And I think that Barnabas was in the right about John Mark in the long run.

First, the decision to take John Mark was a unilateral decision by Barnabas (v. 37). Second, Barnabas and Mark left without the blessing of the church (v. 39), while Paul and Silas were commended by the church to the grace of God (v. 40). Third, Barnabas and John Mark were relatives (Col. 4:10) and they went to the home territory (Acts 4:36).

Regardless of who was in the right, do we have evidence of later reconciliation? Yes, we do. This unhappy event happened in the late 40’s or early 50’s. A few years later (55 A.D.), Paul implies that he and Barnabas were working together (1 Cor. 9:6). And around 60-62 A.D., Paul instructs the Colossians to receive John Mark, as he had been a solid comfort to Paul (Col. 4:10-11). And at the end of Paul’s life (64-67 A.D.), he requests the presence of John Mark as someone who is helpful to him in ministry (2 Tim. 4:11).

WHY JOHN MARK LEFT AT PAMPHYLIA

We cannot be dogmatic about John Mark’s sympathies for the Judaizing faction, but I can set out some of the clues that make me want to read the narrative arc of Acts the way I am doing. If Mark was the rich young ruler, whom Jesus loved (Mark 10:17-31), then this would mean he was a devout Jew, zealous in law-keeping from his youth. If he was the young man who fled naked the night of the Lord’s arrest (Mark 14:52), this would mean close association with the disciples from the beginning. When Paul mentions John Mark in Col. 4:10-11, he commends Jesus (called Justus) and John Mark as being the only members “of the circumcision” who were fellow-workers of his, and yet a comfort (Col. 4:10-11). The early church father Papias records that John Mark was Peter’s secretary in writing his gospel, and Peter was apostle to the Jews (Gal. 2:7-8). Barnabas was a Levite (Acts 4:36), and Mark was a close relative of his. And then we have the suspicious departure right after the conversion of Sergius Paulus.

Putting all this together, I believe that John Mark was not among the false brothers (Gal. 2:4), but he was affected by them. What they were opposed to, he was troubled by. He was on the fence. But when the Council decided, John Mark accepted the decision, and submitted to it. I believe that law-keeping Jews who accepted the Council’s decision were not reject as false brothers, but they were still “of the circumcision.” Barnabas, a relative and a natural son of encouragement, accepted Mark’s submission at face value, but Paul had his doubts. They must have been serious doubts because the man he did take with him was Silas, a leading brother in the Jerusalem church.

A CHRISTIAN SANHEDRIN

The decision made by the Council in this chapter was one made by the “apostles, elders, and brothers” (Acts 15:23). The determination they made was addressed the churches in Syria, Antioch, and Cilicia (v. 23). We are really only left with two options when it comes to church polity. Either the Jerusalem church was in charge of the other churches, or a representative council of all the churches was over the individual churches. What we do not have is the option of complete autonomy for local churches.

WHAT WAS AT STAKE?

The issue was the free grace of God in the gospel. Whenever God gives us tangible conduits of His grace, we have a perennial disposition to turn them into static objects of His grace—that is, graven images of His grace. There is but one mediator between God and man, the man Christ Jesus (1 Tim. 2:5). We do this with Bibles, with sacraments, with church music, with liturgy, with circumcision, with Mosaic laws, you name it.

Christ Jesus the Mediator extends His hand to us, His nail-pierced hand. And if we receive these instruments as from His hand, they are indeed conduits of grace. But if these things are in our hands, reaching up to Him, then we are trying to replace Christ with His gifts.

When we reach up to God through Christ, there needs to be only one thing on our hands, and that is the dirt that He promises to wash away.

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To the Holy Spirit and to Us (Acts of the Apostles) (Christ Church)

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INTRODUCTION

This is the moment where all the trouble that has been brewing finally comes to a head. And remember that John Mark deserted them in Pamphylia and returned to Jerusalem (Acts 13:13), the place where the resistance to Paul’s mission was most pronounced. John Mark most likely did not come back to Jerusalem with a good report either, which may account for Paul’s low opinion of him later on in this chapter.

THE TEXT

“And the apostles and elders came together for to consider of this matter. And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; And put no difference between us and them, purifying their hearts by faith. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. . .” (Acts 15:6–31).

SUMMARY OF THE TEXT

After both sides had expressed their views, the apostles and elders began to debate (v. 6). After extended disputing, Peter stood up and testified that God had already testified that Cornelius and his household were to be accepted through the preaching of Peter (v. 7). They accepted the gospel by faith, and God sealed with His Spirit, making no distinction (vv. 8-9). The Judaizing proposal would tempt God, and simply make the Gentiles into failures alongside the Jews (v. 10). All of us, Jew and Gentile, are to be saved by faith (v. 11). Paul and Barnabas then took the floor, and testified to all the miracles being done among the Gentiles (v. 12). When they were done, James summed everything up (v. 13). Peter has told us how God visited the Gentiles (v. 14), and this is in line with the words of the prophets—and note the plural (v. 15). He then quotes Amos 9:11-12 (vv. 16-17). God has known what He was doing from ancient times (v. 18). So James declares that the Gentiles coming to God are not to be troubled (v. 19). He suggests that the Gentiles refrain from four things—idol meat, fornication, strangled animals, and from blood (v. 20). If they wanted Moses, they had plenty of opportunity (v. 21). So the whole Council, and the broader church in Jerusalem, happily decided to send certain select men of their own—Judas Barsabas and Silas—to accompany Paul and Barnabas back to Antioch (v. 22). The letter they sent said this: The apostles, elders and brothers greet the Gentile brothers of Antioch, Syria, and Cilicia (v. 23). Certain of our men went out to you without authorization, and troubled you with their words about circumcision and law-keeping, subverting your souls (v. 24). It seemed good to us to send several of our men together with our beloved Barnabas and Paul (v. 25), men who risked their lives for the sake of Christ (v. 26). We have sent Judas and Silas, who will reaffirm what this letter says (v. 27). It seemed good to the Holy Spirit, and to the church at Jerusalem, that no unnecessary burden be placed on the Gentile believers (v. 28), other than a few basic things—idol meat, blood, strangled animals, and fornication. Keep clear of those, and you will do well (v. 29). The messengers were dismissed, and came to Antioch, and delivered the letter (v. 30). When the letter was read, there was great joy over the consolation in it (v. 31).

THE COURSE OF THE DEBATE

Paul and Barnabas conduct a local controversy with the Judaizers at Antioch (Acts 15:2). When the Council convened, Paul and Barnabas went first, described God’s grace among the Gentiles (v. 4). The Judaizers then spoke, making their case (v. 5). The floor was then opened, and there was a sustained debate (v. 7). Peter then spoke, and reminded them of what had happened with Cornelius (vv. 7-11). It is worth mentioning that Peter had already had this episode ratified and approved by the church at Jerusalem earlier (Acts 11:18). Paul and Barnabas then spoke again (v. 12). James then summarizes the consensus, appealing to the Tabernacle of David (vv. 13-19). He then proposed that they draft a letter to reassure the saints in Antioch, Syria, and Cilicia (v. 20).

WHY THOSE FOUR PROHIBITIONS?

Once the principle was settled, which was that it was not necessary to become a Jew to become a Christian, they were then able to move on to the next practical question, which was that of getting along with Jews. Remember that the presenting issue had been table fellowship, and three of the four prohibited activities involved menu items. If the goal was table fellowship of Gentile and Jew, then the least the Gentiles could do is avoid foods that would gross the Jews out.

In addition, these things, including the fornication, were closely intertwined with the worship of idols. By abstaining, the Gentiles were signaling to the Jews that they genuinely were making a clean break from their former way of life. And all of this would be a practical compromise that would make harmony between Jew and Gentile much easier, and it was a measure of love, not law.

NOT THE BACK OF THE BUS

The passage from Amos that James quoted may seem like an obscure verse, one that begrudgingly lets the Gentiles come to Heaven too, but only on the back of the bus. No, this is a glorious vision of the future, and it is a future that will use the Gentiles greatly.

First, this is something that Amos says that God will do. This is emphasized various ways in the debate at Jerusalem. Second, it acknowledges that Israel was in a bad way—the tabernacle of David had fallen. It was in ruins, no occasion for Jewish pride, and this Gentile infusion was a rescue mission. The Gentiles here were consequently not to be considered second-class citizens.

And last, remember the resurrection of Christ. God specializes in life from the dead. When God wants to conduct a glorious work in the earth, His selected material of choice is a good ruin.

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