Christ Church

In the Place of Moses (Acts of the Apostles #15) (Christ Church)

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INTRODUCTION

One of the hallmarks of worldliness is when the curators of museums subvert the legacies of the men they are ostensibly honoring. The Lord Jesus referred to this common pattern when He said that the men who build memorials to deceased prophets are the descendants of the men who murdered the prophets. As the stage is set for the martyrdom of Stephen, we see the very same dynamics in play.

THE TEXT

“And Stephen, full of faith and power, did great wonders and miracles among the people. Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen. And they were not able to resist the wisdom and the spirit by which he spake. Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against God. And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council, And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law: For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us. And all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel” (Acts 6: 8-15).

SUMMARY OF THE TEXT

Along with six other men, Stephen had been elected and ordained as a deacon. But he was given more in his ordination than perhaps was anticipated. Full of faith and power, he began to do wonders and miracles, and all out in public (v. 8). This brought about a verbal confrontation between Stephen and certain men from the Synagogue of the Freedmen (v. 9). These men were from various places around the empire Cyrene, Alexandria, Cilicia, and Asia. In modern parlance, they were from Libya, Egypt, and various places in Turkey. In this confrontation, they were unable to deal with Stephen’s wisdom or spirit as he spoke (v. 10). Rather than give up, they then secretly induced some other men to lie about Stephen, testifying that they had heard him blaspheming both Moses and God (v. 11). With that lie started, they then stirred up the people, elders, and scribes, and then came upon Stephen, arresting him, and bringing him to the council (v. 12). They had false witnesses prepared beforehand here as well, who said that Stephen never stopped blaspheming the Temple and the law (v. 13). They reported that Stephen had said that Jesus was going to destroy the Temple, and that the customs delivered by Moses would be changed (v. 14). But when the members of the council looked at him, they saw that his face was radiant, like that of an angel (v. 15).    

DISCIPLES OF MOSES WHO WEREN’T 

In their back and forth with the man born blind, the Pharisees had this to say. “We know that God spake unto Moses: as for this fellow, we know not from whence he is” (John 9:29). But how had Moses established his authority in Israel initially? God gave him power to work wonders (Ex. 4:1-5). But what had Stephen been doing at the beginning of our passage? Great wonders.

But there is more. When Moses came down off the mountain, having met with God, his face was radiant and shining (Ex. 34:29-30). And when the council here looked at Stephen, just before his defense, they saw that his face was radiant, like the face of an angel (v. 15).

In short, the defenders of the ways of Moses had a Moses return to them, and he began to minister in their midst. And so what did they do? They arrested him, in the name of Moses, and put him on trial for blaspheming Moses.

BLASPHEMY CHARGES 

One of the great contemporary topics is that of Christian nationalism. And one of the first objections that is raised is brought up on the basis of a fear that Christian nationalists would start arresting freethinkers in order to charge them with blasphemy—as though our biggest concern would be the village atheist who puts out a newsletter with a circulation of 153.

But one of the central goals of any true-hearted Christian nationalism would be to radically reduce the power of the state? And why? Because in Scripture you deal with beams and poles before you deal with specks and floaters (Matt. 7:3). In Scripture, the greatest threat when it comes to blasphemy is found in the ruling authorities. The beast from the sea had the name of blasphemy on its head (Rev. 13:1) The great Harlot was full of the names of blasphemy (Rev. 17:3). When Saul of Tarsus was a persecutor, he would force believers to blaspheme (Acts 26:11). The rich men who control the courts blaspheme the name (James 2:7).

Not only do they blaspheme, but they do so while charging faithful believers with blasphemy. Never forget that the Lord Jesus was convicted on a blasphemy charge (Matt. 26:65). And here, in Acts 6, this same terrible travesty is happening over again. Convicted of blasphemy by blasphemers.

When we have ensured that this can no longer happen, then would the time to worry about the village atheist.

THE INFLUENCE OF STEPHEN ON SAUL

We know more about Saul of Tarsus than we think we do. First, his hometown of Tarsus was located in Cilicia. Note that this was one of the regions mentioned when the Synagogue of the Freedmen was being described. Second, we are introduced to Saul by name for the very first time when he was watching the cloaks of those who were stoning Stephen (Acts 7:58). In Jewish law, those who testified in a capital case were required to participate in the execution. But the men throwing stones in this case had been suborned by the synagogue men who had lost their debates with Stephen. These synagogue men were the agents of this judicial murder, and one of them was clearly Saul. He consented to the death (Acts 8:1).

But we know from all our available information that Saul was a zealous man, and a world class intellect, far surpassing other men of his generation (Gal. 1:14). We also know that he was insolent, conceited, and proud, as he acknowledged later (1 Tim. 1:12-13). Now how do you think such a man would react to losing a debate with a Christian soup kitchen guy? Not well, we can pretty much guarantee. But someone with such a mind would also know that having a man set up and murdered is not the same thing as answering him. So after the execution of Stephen, when Saul erupts in a rage (Acts 8:3), we know that internally he is wound tight. That was his condition, exhaling threats and murder (Acts 9:1) on the Damascus road. This was just before the Lord appeared to him, and humanly speaking, it was all thanks to Stephen.

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Christ the Nazarene (The Continuing Adventures of Jesus #43) (Kings Cross Church)

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INTRODUCTION

As we have seen throughout out study of the Book of Acts, Jesus is pleased to build His kingdom through the adventures of controversy, mobs, near escapes, false accusations, beatings, and trials.

Our duty is to be faithful to Christ. There are certainly wisdom calls along the way, but faith sees Christ ruling and reigning over history and then obeys even when the path is through the storm. He rules the wind and the waves, and He turns the hearts of kings. Christ is the Nazarene – the Nazirite, the devoted servant of God, our Judge and the Governor of all Time.

The Text: “And he wrote a letter after this manner: Cladius Lysias unto the most excellent governor Felix sendeth greeting…” (Acts 23:25-35)

SUMMARY OF THE TEXT

Remember, a plot to murder Paul was just uncovered and Claudius Lysias has ordered an armed escort of 270 soldiers to take Paul in the middle of the night to Caesarea (Acts 23:23-24). This letter accompanies Paul to the governor, explaining the plot (Acts 23:25-27). Claudius Lysias claims to have rescued Paul since he was a Roman citizen (Acts 23:27), neglecting to mention that he had initially commanded him to be scourged without a hearing (Acts 22:24). Claudius Lysias explained the Jewish council, his judgment, the plot, and his invitation to Paul’s accusers to present their case before Governor Felix (Acts 23:28-30). Having arrived and reading the letter, Felix agreed to hear the case when Paul’s accusers arrived (Acts 23:31-35).

Five days later, the Jews arrived with their lawyer Tertullus to present their case (Acts 24:1). Tertullus is a Roman-trained lawyer and layers the flattery thick, crediting Felix with “great peace” and “worthy deeds” and “providence” and “kindness” (Acts 24:2-4), despite the fact that extrabiblical sources indicate his harsh suppression of the Jews. Tertullus accused Paul of being a “plague,” involved in sedition among the Jews, and a ringleader of a sect of “Nazarenes” (Acts 24:5). Like Claudius Lysias, Tertullus spins the story of Paul’s arrest, claiming that they were only in the process of following their Jewish law, when Lysias seized Paul “violently,” which Felix can confirm if he asks the Jews himself, and the Jews all agreed (Acts 24:6-9).

BIBLICAL PRINCIPLES OF JUSTICE

Despite manifest corruptions and paganism in the Roman system, there was nevertheless a semblance of biblical justice: a fair trial required the presence of both the accused and accusers, multiple witnesses, evidence, testimony and cross examination of both sides. “One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established” (Dt. 19:15). “The one who states his case first seems right, until the other comes and examines him” (Prov. 18:17).

Related, is the biblical requirement of “equal weights and measures” “Thou shalt not have in thy bag diverse weights, a great and a small. Thou shalt not have in thine house diverse measures, a great and a small. But thou shalt have a perfect and just weight, a perfect and just measure shalt thou have: that thy days may be lengthened in the land which the LORD thy God giveth thee” (Dt. 25:13-15, cf. Lev. 19:35-36). This applies formally in a court of law, but it also applies informally in how we work out disagreements. God requires His people to treat one another the way they want to be treated and prohibits all spin, lies, flattery, and lynch mobs, whether in person, voice, text, or online. Biblical principles of justice also err on the side of mercy.    

NAZARENES AND NAZIRITES

While Tertullus supplies no evidence, his central accusation against Paul is that he is a leader of a cult called the Nazarenes (Acts 24:5). There’s always been a fair bit of discussion and confusion over this title “Nazarene,” first appearing in Matthew’s gospel, “And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene” (Mt. 2:23). The trouble is that there is no verse in the Old Testament that says that exactly. Some take it as something of a pun on the description of the Messiah “branch” [netser] (Is. 11:1), which Child was associated with the northern region of Galilee (Is. 9:1-2) where Nazareth was located.

Others suggest some connection with the Old Testament Nazirite vow (Num. 6, cf. Num. 13), in which a man was “separated” to lifelong or temporary priestly service to the Lord (e.g. Samson). And Paul was sponsoring Nazirite vows in the temple when the riot broke out (Acts 21:24, cf. 18:18). Perhaps the city of Nazareth in Galilee was named after this office and the Messianic themes, blending both into the associations of “Nazarene.”

It is also likely that there were thousand year animosities and rivalries at work: remember the northern and southern kingdoms divided after Solomon’s death and there was periodic civil war until the northern kingdom was conquered in 722 B.C. The Samaritans were syncretistic Jews from the northern kingdom (2 Kgs. 17:27ff). And by the first century, Galilee was a bustling marketplace of trade and productivity with ongoing antagonisms with the wealthy priestly classes associated with the temple in the southern region of Judea. In other words, “sect of the Nazarenes” was probably something of an ethnic and/or political slur. This likely played some part in the blindness of their persecution.

APPLICATIONS

Flattery is a form of lying malice, clothed in a veneer of kindness, either avoiding a topic that needs to be addressed or else trying to get something from them. It is double-minded or what we call ulterior motives (Prov. 12:2). “A lying tongue hateth those that are afflicted by it; and a flattering mouth worketh ruin” (Prov. 26:28). Flattery can be a justification for real evil. But Paul was careful not to use flattery in his presentation of the gospel (1 Thess. 2:5).

When “providence” is assumed to be the prerogative of man, the only recourse is human manipulation, flattery, lawfare, and various forms of tribalism and animosity. And all of this is only intensified when real and perceived harm has been done. “They” and “we” and “friend/enemy” distinctions quickly become polarizing and weaponized. But Jesus is the Lord of history – the Alpha and Omega, the Beginning and the End – and He was guiding this story in order for Paul to preach the gospel, even in the midst of the machinations of unbelievers. And the same thing is still true for us today. Christ is the true Chief Captain, our Great Nazarene. So tell the truth, do justice, and love mercy.

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The Word that Grows (Acts of the Apostles #14)

Lindsey Gardner on

INTRODUCTION

We see in this passage the formation of the Christian diaconate. The noun for deacon is not used here, but the context makes it pretty obvious. There was a daily distribution of food to widows and some inequities in that distribution were causing problems. The Twelve said that they should not leave the diakonia of the Word (v. 4) in order to diakoneo tables (v. 2). The noun form is the word for deacon (diakonos). And what we can learn from this is the evangelistic potency of good church government. 

THE TEXT

“And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word. And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: Whom they set before the apostles: and when they had prayed, they laid their hands on them. And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.” (Acts 6:1–7). 

SUMMARY OF THE TEXT

Notice that we are in the sixth chapter, and the church is still exploding. The number of disciples was multiplying (v. 1). In this context, it is not surprising that some friction developed—a murmuring of the Hellenistic Jews against the Hebraic Jews because their widows were being neglected in the daily distribution (v. 1). The Twelve summoned the congregation and said that they should not be distracted by this particular task of service (diakoneo), however worthy it might be (v. 2). So the Twelve told the brothers to select seven men of good reputation, full of the Spirit and wisdom, and they would appoint them to it (v. 3). The Twelve would remain at their post—prayer and the ministry (diakonia) of the Word (v. 4). The congregation was pleased with this, and they chose Stephen, full of faith and the Spirit, along with six others—Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a proselyte from Antioch (v. 5). All seven men have Greek names. These men were set before the apostles, who then prayed and laid hands on them (v. 6). This resulted in more growth that is described in three ways—the Word increased (v. 7), the number of Christians in Jerusalem increased (v. 7), and a large number of priests came to obey the faith (v. 7).    

GROWTH PAINS

It is not possible for a body to grow the way the early church did without creating stresses and strains. Remember that we have noted that a number of pilgrims at the day of Pentecost had stayed over. This is our textual indication that a number of them were still there. The KJV renders one of the groups as Grecians, but this is not referring to Gentile Greeks. Rather, it is referring to Hellenized Jews from the Dispersion. The Hebraic Jews were the hometown Jews. And the seven men selected were all in a position to guard the interests of those who had been neglected. 

The growth of the church was not hindered because of the mere fact of a dispute. The dispute was actually the result of the church growing, the dispute was resolved in an honorable way, and the result of this good governance was that the church grew even more. Honest dealing with internal church affairs is honoring to God and attractive to outsiders.

Notice the pattern (that we seek to follow), which is to have qualifications for office established by the existing leadership, to have the men of the congregation elect them, and then to have the existing leadership ordain them, setting them apart.    

MALE LEADERSHIP

It is worth pointing out that all twelve apostles were men. They told the congregation to pick out seven Spirit-filled men. And when the apostles addressed the congregation, they said, “Wherefore, brethren . . .” Now remember that the church is the bride of Christ, which means that collectively, we are feminine. As the bride of Christ, we are to be submissive to Him, which means that the rule of the church is to be limited to men (1 Tim. 2:12). 

Someone may well ask about Phoebe, who was a servant of the church at Cenchrea (Rom. 16:1). But this was not a woman on the board of deacons, but was rather a different serving office (1 Tim. 3:11).

GROWTH IS GOOD, BUT…

We have been reminded many times in the book of Acts thus far that the church in Jerusalem was growing and expanding. Three thousand were added the very first day (Acts 2:41). More were added every day (Acts 2:47). A short time later the number of men was around five thousand (Acts 4:4). The Christians were held in awe (Acts 5:13), but continued to grow anyway—“multitudes” were added (Acts 5:14). Our passage begins with the note that the number of believers was multiplied (Acts 6:1), and concludes on a similar note (Acts 6:7).

Luke does in fact point to numerical growth as a sign of God’s blessing, as a sign of God’s authentication. But it is not an automatic indicator. Morning glory grows. Cancer grows. As Luke records the testimony of Gamaliel, the revolt of Theudas enjoyed some flash-in-the-pan growth, but then collapsed (Acts 5:36). The same thing happened to Judas of Galilee (Acts 5:37). Growth in isolation does not signify. 

So we should conclude with the understanding that it is the growth of the Word that fundamentally matters (Acts 6:7). The Word of God increased. What is the Bible doing in all of this? Obviously, the Scriptures themselves do not grow—this is a way of saying that the influence of the Word in the lives of the people is growing. This means qualitative growth, and not just numerical growth. For example, thanks to the Bible Reading Challenge many of you have read the Bible through more times in the last several years than you did in your entire life before. That is what we are talking about. And the size of our many congregations is directly related to that.

And so what is the center of the Word that must grow and increase at the center of our lives? It is the grace of God in Christ. It is Christ crucified for sinners. It is Christ raised for our justification. It is Christ over all, now and forever.    

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The Honor of Dishonor, the Grace of Disgrace (Acts of the Apostles #13)

Lindsey Gardner on

INTRODUCTION

One of the more remarkable blessings that the presence of the Holy Spirit brings is the ability He gives to believes to suffer scorn gladly. This is a remarkable thing in the moment, but it also serves as a portent of what it is to come. It is a statement in the present and a sign for the future.

 

THE TEXT

“And when they had brought them, they set them before the council: and the high priest asked them, Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us. Then Peter and the other apostles answered and said, We ought to obey God rather than men . . . (Acts 5:27–42).

 

SUMMARY OF THE TEXT

So the apostles were gathered up, set before the council, and the high priest spoke (v. 27). Didn’t we command you not to do this (v. 28)? But you have filled Jerusalem with your doctrine (v. 28), and this doctrine includes the bloodguilt of Jerusalem’s rulers (v. 28). Peter and the other apostles replied with the great principle that obedience to God trumps obedience to man (v. 29). The God of our fathers vindicated Christ by raising Him from the grave, but the reason He was in the grave was because you murdered Him and hanged Him on a tree (v. 30). God raised Him exalted to be a prince and savior, to grant repentance and forgiveness to Israel (v. 31). The apostles are witnesses, and the Holy Spirit is a witness (v. 32). He is given to those who obey (v. 32). Hearing this, they were cut to the heart, convicted, and answered the charge of murder by taking murderous counsel (v. 33). Gamaliel, Paul’s former instructor, a famous rabbi, intervened and had them go into executive session (v. 34). Gamaliel kept his head and urged them all to keep theirs (v. 35). Remember Theudas, who thought he was something (v. 36)? Remember Judas of Galilee, and what happened to him (v. 37)? Gamaliel urged them to leave these men alone—if their cause is of men, it will come to nothing (v. 38). But if it is of God, you don’t want to be found fighting Him (v. 39). And so they consented, and brought the apostles back in. They had them beaten and reissued their (plainly empty) command (v. 40). And so the apostles left the council, rejoicing in the honor of being dishonored, the grace of being disgraced (v. 41). And the threats from the authorities didn’t even slow them down. They continued to teach and preach Jesus Christ, both in the Temple and in every house (v. 42).

 

WHERE THE SHAME BELONGS

When we are treated shamefully for the sake of the gospel, we are instructed, very directly, not to be ashamed of the shame we are accorded.

“Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf” (1 Peter 4:16). “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” (Romans 1:16). “For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy angels” (Luke 9:26).

The shame rightly belongs to the persecutors. As William Gurnall stated, “Paul does not blush to tell, it is for the gospel he is in bonds. The shame belonged to them that put on the chain, not to him that wore it.”

When the proto-Reformed Jan Huss was given a safe conduct to the Council of Constance, he was double-crossed by the Emperor Sigismund and there executed. When Huss reproached the emperor, the ruler visibly blushed at his lack of good faith. When Luther was given a similar safe conduct at the Diet of Worms (1521), the Emperor Charles V was urged to do the same thing, and he said, “I shall not blush as Sigismund did at Constance.”

We are to live in such a way as that our slanderers are forced to glorify God in the day of visitation (1 Pet. 2:12).

 

GRACE IN THE FURNACE

The Lord Jesus gave us explicit instructions in this regard.

“Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you” (Matthew 5:10–12).

We are sometimes taunted by mockers, as though we think we are persecuted simply because someone differs with us. No, but Jesus here includes being reviled as an aspect of persecution, not to mention the fact that people say “all manner of evil” concerning us. This is a nightmare for PR consultants, but Jesus tells us to maintain a different attitude toward it all.

“But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified” (1 Peter 4:13–14).

 

JOY AS HARBINGER OF WRATH 

This glorious and gracious demeanor is a sign of three things. It is a sign that God is with us in the present, sustaining us. It is a sign that the mojo has entirely shifted. The persecutors are always trying to hang onto a vanishing world, and the persecuted represent the future. And last, this grace is a sign that the God who is with us in this moment will also be with us in the day of wrath. And so what will become of those who are against us in this moment?

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The Unchained Word of Life (Acts of the Apostles #12)

Lindsey Gardner on

INTRODUCTION

The Founder of the Christian faith, the Lord Jesus, was murdered by the authorities. This is a fact that cannot be emphasized too much. After He ascended into Heaven, the second generation of Christian leaders all found themselves in jail within a matter of just a few weeks. This should tell you something about the nature of the faith we profess.

 

THE TEXT

“Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, and laid their hands on the apostles, and put them in the common prison. But the angel of the Lord by night opened the prison doors, and brought them forth, and said, Go, stand and speak in the temple to the people all the words of this life . . .” (Acts 5:17–26).

 

SUMMARY OF THE TEXT

The Sadducees were the dominant party in the Temple establishment. They were theological liberals, but conservative enough when it came to protecting their own power. They rose up together, full of indignation (v. 17), arrested the apostles and threw them into jail (v. 18). This set the stage for the first angelic jail break in the book of Acts. The angel opened the doors, brought them out, and gave a command (v. 19). The command was for them to go back into the Temple and by speaking the words of life to the people to disobey the authorities (v. 20). The apostles obeyed this command, doing this first thing in the morning (v. 21). Meanwhile, the authorities convened their council, and sent to have the apostles fetched from the prison (v. 21). The officers went to the prison, but soon enough came back without them (v. 22). They reported that the prison was locked up, and the guards were there, but nobody was inside (v. 23). When the authorities heard this, they began to worry about what could be next (v. 24). So then a messenger came in and said that the escapees were in the Temple, teaching the people (v. 25). And so then the captain and the officers went to bring them in, but gingerly, because they were afraid of being stoned by the crowd (v. 26).

 

DEALING WITH JESUS MOBS

We do have something in common with first century Palestine. We, like they, are living in a time of violent emotions and high tension. And in that moment, in a time like that, Jesus came into the powder keg of Jerusalem, and did not call for dialog. He came as a supremely effective provocateur. He went up to the Temple, and began flipping over tables.

Were there people in the Israel of that day who were on the side of John the Baptist, and Jesus, but who did not fully grasp the import of the Sermon on the Mount? Why were the religious authorities so careful about their plotting against Jesus? They thought “people will stone us” (Luke 20:5-6). The chief priests and scribes “feared the people” (Luke 20:19). They wanted to kill Jesus, but they “feared the people” (Luke 22:2). This is also said a few times in the second gospel (Mark 11:18, 32; 12:12). And when Peter cut off the ear of Malchus, he also had not grasped the nature of the plan that Jesus was living out (John 18:10).

Jesus did not entrust Himself to men (John 2:23-25), but it is also very, very clear that He did not worry about their misunderstandings. Their confusions did not even slow Him down.

 

THE WORD OF GOD IS NEVER BOUND

One of the things that Luke does for us in the Book of Acts is illustrate in a figure how the gospel cannot be thwarted or imprisoned by the wit of man. The gospel cannot be imprisoned, and Luke shows us this multiple times and in multiple ways.

“Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound.” (2 Timothy 2:9). At least five of Paul’s epistles were written from prison, bringing life and liberty everywhere those letters have gone.

Luke shows us this by having two angelic jail breaks (here, and in Acts 12). Then he has an earthquake bust the prison of Philippi wide open, thus liberating the jailer (Acts 16). And then Paul is arrested in Acts 21:33, from which position he evangelizes two Roman governors (Acts 24:25; Acts 26:24), King Agrippa (Acts 26:28), a leading citizen of Malta named Publius (Acts 28:7), and the rabbis of Rome (Acts 28:23-24). The Word of God is not bound.

The gospel runs free when the evangelists do, and the gospel also runs free when the evangelists are chained to the wall.

 

THE UNCHAINED WORD OF LIFE

We see in this passage the total legitimacy of activities like Bible smuggling. Is it against the law? That actually doesn’t matter. We don’t care. The civil authorities do not have the authority to prohibit the gospel from functioning in their realm. What does the Great Commission rest on (Matt. 28:18-19)? “All authority in Heaven and on earth has been given to me . . .” No civil authority has the right to say no to the gospel of free grace.

On top of that, neither do religious authorities have the right to get a bit and bridle on those who preach the word in truth. John Bunyan, author of Pilgrim’s Progress, spent years in prison, and in a Christian country, and for what? Not for preaching, but for preaching without a license. When free grace starts running around freely, it is just a matter of time before some ecclesiastical fussers want to get their foot on the brake. They will come to a man, preaching hot gospel, and they will ask him, as they asked Jesus, “By what authority do you do these things?” Look to your Bibles. Whose question is this (Matt. 21:23; Mark 11:28; Luke 20:2)?

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