The Happy Man (Living Stone Reformed Church)
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The next city that Paul came to was Corinth, which came to be the home of one of the more important churches in the New Testament. Corinth is about 48 miles southwest of Athens, and is situated on the Isthmus of Corinth, a narrow strip of land that connected Attica (northern Achaia) from the Peloponnese (southern Achaia). Corinth was an important trading center, with access to the sea in both eastern and western directions.
“After these things Paul departed from Athens, and came to Corinth; And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them. And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers. And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ. And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles. And he departed thence, and entered into a certain man’s house, named Justus, one that worshipped God, whose house joined hard to the synagogue. And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized. Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city. And he continued there a year and six months, teaching the word of God among them . . . ” (Acts 18:1–17).
Paul left Athens and arrived in Corinth (v. 1). He there met Aquila and his wife Priscilla (v. 2). Aquila was a Jew from Pontus, which runs along the southern shore of the Black Sea. This couple was in Corinth because Claudius had recently banished all Jews from Rome (v. 2). They were tentmakers, as Paul was, and so he took up residence with them (v. 3). He took every sabbath as an opportunity to reason with both Jews and Greeks at the synagogue (v. 4). Silas and Timothy finally arrived, and Paul became more importunate, testifying to the Jews that Jesus was the Christ (v. 5). They reacted in opposition to the point of blasphemy, and so Paul shook the dust from his clothing saying that they had condemned themselves. He then turned to the Gentiles (v. 6). He moved house, moving in with Justus, a worshiper of God, and who lived right next door to the synagogue (v. 7). But after Paul wrote off the Jews, the chief ruler of the synagogue, believed. And he and his house were baptized, and a large number of Corinthians believed (v. 8). The Lord encouraged Paul in a night vision, encouraging him to speak out because He had many people in this city. Paul would not be hurt (vv. 9-10). And so Paul taught there for a year and a half (v. 11). Gallio was the proconsul of Achaia, and this enables us to date the planting of the Corinthian church at 51/52 A.D. During Gallio’s tenure, the Jews made a concerted attack on Paul, dragging him before the judgment seat—recently discovered in the old city (v. 12). Their accusation was that Paul was persuading men to worship God in ways contrary to (Roman) law (v. 13). Paul was about to defend himself when Gallio, who saw through the schemers, and threw the case out of court (vv. 14-15). The bailiff, or someone like him, escorted all of them forcibly to the curb (v. 16). There are clearly some elements to this drama that we don’t have because then it says that certain Greeks beat up Sosthenes, the chief ruler of the synagogue, but Gallio didn’t care (v. 17).
We begin with some sympathy for Gallio. He was the brother of Seneca the philosopher, and we understand why a Roman of his stature would not want to be dragged into arcane Jewish theological disputes. So far so good. But not only had Paul led Crispus, the chief ruler of the synagogue to the Lord a year and a half before, but now had apparently done it again. This Sosthenes was apparently the next chief ruler of the synagogue, and he was also converted (see 1 Cor. 1:1).
Gallio had begged off settling a theological dispute, but to have the Greeks assaulting an innocent man in front of the judgment seat was his business, and it was the kind of business that he had said he would attend to. As we consider this, our sympathy for Gallio begins to fade. The magistrate is a deacon of God, assigned the task of punishing the wrongdoer and rewarding the righteous (Rom. 13:4).
There is no way to introduce efficacious grace into a sinful world without causing turmoil. And the more abundant the grace, the more violent the reactions.
Remember that Paul was encouraged here in that night vision. The Lord told him that He had many people in this city (vv. 9-10). The genuine believers there were most dear to Paul (1 Cor. 4:14-15; 2 Cor. 6:11-13). There had been no riot in Athens, and why? Because that was a place where the elect just trickled in. Here, as in other places, the elect of God began to pour in. And what happened then?
Well, the Jews attacked them. And then the Greeks attacked. Then Gallio refused to help. And then, as we see from the two letters to the Corinthians that we have, not to mention a letter to them that we have from Clement, Paul’s good friend (Phil. 4:3), the church there was afflicted by internal dissensions and disruptions. Satan knows how to attack from without and from within.
And every true reformation according to grace is going to be attacked both ways. The one reaction we should not display is that of being surprised.
Christ, the friend of sinners, has never been the friend of sin.
Flocks tend to bolt and scatter when danger comes. As the church faces danger, fearful lions, alluring temptations, how does God guard His flock? He takes away their fear, and gives them peace.
The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God’s heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. […] 1 Peter 5:1ff
The saints have just been instructed to prepare for persecution by entrusting themselves entirely to God (4:19). Peter now turns to exhort his fellow elders. Peter is not only a witness of Christ’s sufferings, but is also a partaker of the coming revelation of Christ’s glorious vindication (v1). Peter gives a job description for these elders, which can be summarized as shepherding God’s flock, in imitation of the chief Shepherd (vv2-4). Such elders can expect the reward of an amaranth crown (v4b).
Peter has frequently used the word “likewise”. The duties proper to each office (wife and husband, elders and young men) are all to be undertaken in conformity to the example of Christ. Our duties to each other are done in the light of Christ, and with Christ’s example in mind. Young men, then, are to submit to their elders (v5a). All the saints are to don the apron of servant-like humility, bearing in mind Solomon’s proverb about how God will treat the proud and the humble (v5b, Cf. Pro. 3:34). Peter returns to the Psalter to exhort the New Israel to not fret because of evildoers; rather, in humility cast all their cares upon the God who tenderly cares for them (vv6-7, Cf. Ps. 37:5).
Peter now summarizes his entire letter with a final punchy exhortation (vv8-11). The devil, in the form of a ravening lion, is prowling around looking for saints to devour. This danger demands sobriety and vigilance (v8), along with steadfast resistance (v9). The saints should remember that the afflictions of some saints are shared by all the brethren across the world (v9). We all face tribulations of varying severities. All the sufferings which await these saints are sent from the hand of the God of all grace. This God has called them unto eternal glory by Jesus Christ, and though there be a “little while” of suffering, this God of all grace will use those sufferings to make the saint perfect, established, strong, and immovable (v10). This deserves a fervent doxology: all glory and dominion be unto our God (v11).
Silvanus is the one who will deliver this letter. Silas’ presence here actually closes an interesting NT loop. Paul had written his letter to the saints of Galatia in the run up the Jerusalem council (~AD49). Paul had first visited the Roman province of Galatia (Acts 13:14, 51, 14:6, 20-21), after the ruling of the Jerusalem council (Acts 15); Paul and Silas take the news of that decision to both regions known as Galatia (Acts 16:6; 18:5). Remember that Paul detailed to these Galatian saints his rebuke of Peter for drawing away from the Gentiles due to his fear of the judaizers (Gal. 2:11-13). Now Peter sends Silas with this letter telling these Gentiles––the sort he had once drawn away from––that they, though Gentiles, stand with him in the true grace of God (v12). The church in Babylon (Rome), also numbered as the elect (1:1), sends their greetings; along with Mark, whose Gospel (~AD42-45) was already in circulation amongst the Gentile believers (v13). Mentioning Mark also calls to mind Jesus’ prophecy of great judgement coming, which Peter has been preparing these saints for (Cf. Mk. 13). Lastly, the saints are summoned to be warm and affectionate to each other. The shalom of Israel’s God rests upon all who are in Christ Jesus (v14).
When a ship goes through stormy seas, the captain must be found at the helm. When a lion is prowling near the flock, the shepherd must remain alert. We are provided with a snapshot of the elder (who he is), his duties (what he does), and his demeanor (how he does it). The elder has two primary duties: to feed (pastor/shepherd) and oversee (episkopos). He leads the flock to verdant pastures and still waters, he foresees dangers, and keeps his eyes out for wandering sheep. Both duties demand true sacrifice of the shepherd himself.
Thus, Peter explains three ways in which these two overarching duties are to be done. First, an elder should be willing to serve, not forced to serve just to be a warm body to fill a seat. Second, he should be eager in the work, not coaxed with cash. Third, his leadership should not be marked by bossiness, but by modeling Christ-like sacrificial authority. Notice those qualifications: gladness to serve, generosity in that service, and exemplary Christ-likeness. He ought to be the sort of leader that people say, “I want to be like him.” An elder need not be perfect, of course, but he is not lazy, he is not stingy, and he is not a bossy-pants.
There are a few more interesting ecclesiastical tidbit. Peter does not identify his office as a superior one, but as an equal one to these elders’ office. Presbyteros often refers to age, but is not restricted to it as we see in the instance of Timothy. It also hearkens back to Jethro’s advice to Moses as Israel was first constituted in the wilderness (Ex. 18). We find here two identifiable lists which constitute the local congregation: the list of who the elders are that the flock is to follow, and a list of the flock which the elders are tasked to oversee. This text provides us a clear argument for why we ought to elect qualified men to the office of presbyter, as well as why church membership is vital in order for the shepherds to know which sheep they are supposed to give God an accounting of!
The lesson here is that elders must lead by example. Peter himself gives the church a wonderful example of this. Only a year or two after making these exhortations Peter was crucified upside down by Nero. Peter could have fled. He could have, once more, denied the Lord. But the new birth truly made this fisherman from Galilee a rock. This is what elders are to be like.
Nero would dress in animal skins and attack prisoners who were bound to stakes. He would do incredibly vile and obscene things to these prisoners. He was a prowling lion. This is how Peter paints Satan. Nero is a devilish beast. As Nero hunted for victims of his sadistic desires, the devil hunts to devour your soul. How can a saint be devoured? The primary way in which a saint is devoured is when they forsake the faith; when they try to escape the sufferings by renouncing Christ. The saints resist their adversary the devil (and his human henchman like Nero) by remaining steadfast in their faith in Christ (5:9), even if it means torture and death.
Once more Peter shows that the Psalms should be on our tongue as we prepare to suffer. In Psalm 17, as well as elsewhere, the wicked are likened to lions. Although Satan prowls around like a hungry lion (1 Pt. 5:8), the saint knows that the Lord shall take tender care of him. It is Satan, and his young lions, which will go hungry (Ps. 34:10). By steadfast faith in Christ, when faced with temptation and persecution, the lions are starved.
We are a new Israel. With that comes a uniform. We saw this back in chapter 2, and we see it again here. What uniform does the saint wear? Not the fig leaves of self-preserving fear, but the apron of service. The priests of old were identified by their priestly garments, garments which indicated that they were preoccupied with service to Yahweh.
This has not fundamentally changed. When the elder humbly rebukes the straying member, when the mother calmly talks the toddler down from a tantrum, when a husband gently corrects his wife, when a slave cheerfully does his master’s bidding, when the citizen obeys the lawful ordinances of his nation the glory of Christ is displayed. The new Israel is summoned to service, and the uniform is humility. You will be called to go through sufferings and slander, but if you persevere by faith you shall also partake of the glory of a crown which does not fade away. A crown of life. A crown for victors.
So Paul was in Athens, waiting for Silas and Timothy to join him as soon as possible. While he was waiting, he found himself greatly vexed and provoked over the rampant idolatry there. Athens was disease-ridden, and their sickness was images. This passage tells us what happened next.
“Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him. Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection . . . So Paul departed from among them. Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them.” (Acts 17:16–34).
While Paul was waiting in Athens, he got worked up over all the idols (v. 16). And so he disputed with Jews, and with God-fearers, and with people in the marketplace (v. 17). He encountered representatives of the two main philosophical schools—Epicurean (pleasure the highest good) and Stoic (duty is). Some called him a “seedpicker” (spermologos), like a sparrow eating fries in the McDonald’s parking lot. Others thought he was preaching two gods, Jesus and Anastasis—the word for resurrection (v. 18). So they brought him to Mars Hill, and invited him to set forth his doctrine because they were curious (vv. 19-20). Luke then gets in a delightful jab about their pursuit of truth being little more than an intellectual hobby to kill time with (v. 21). So Paul stood up and began with the observation that the Athenians were really religious (v. 22). He had noticed walking around that there was even an altar to an unknown god (v. 23). This is the God that Paul was preaching (v. 23). This is the Creator God, who is not contained by any human temples (v. 24). Nor is He dependent upon man’s service, as though He were needy, because He is the source of all life and breath (v. 25). This Creator fashioned all men, who are descended from one blood, and assigned them their places of habitation (v. 26). He did this so that in our groping we might find Him, even though He was not really far off (v. 27). The “live and move” line is likely from the Cretica of Epimenides, a hymn to Zeus. The “offspring” line is from the Stoic poet Aratus, in another hymn to Zeus called Phaenomena. As God’s offspring, we must reject idols and images (v. 29). God winked at this foolishness before, but now He commands repentance (v. 30). He has fixed a day of judgment and reckoning, and has proven who that judge is going to be through His resurrection from the dead (v. 31). When Paul made the resurrection clear, some mocked, while others were still interested (v. 32), and so Paul left (v. 33). A handful believed and came along—Dionysus the Areopagite, a woman named Damaris, and some others (v. 34).
Around 600 B.C. (the age of Jeremiah and Ezekiel), Athens was afflicted with a great plague, and they could do nothing to resolve it. The Pythonness at Delphi told them to send for Epimenides of Crete and to do whatever he said. Remember that the girl in the previous chapter had the spirit of a python. Epimenides came and as a result of his instructions, the Athenians built an altar to “the unknown God,” and sacrificed to Him. The plague then stopped. Centuries later Paul came through and saw the altar, and preached the Creator of all things to them.
In Titus 1:12, Paul quotes Epimenides, and says that he was a prophet (not a false prophet). We don’t have any complete works of Epimenides, but one reasonable reconstruction runs like this:
“They fashioned a tomb for thee, O holy and high one, The Cretans, always liars, evil beasts, idle bellies! But thou art not dead: thou livest and abidest forever, For in thee we live and move and have our being.”
The fact that this was in a hymn to Zeus should not disturb us. There were very different narratives about Zeus that were current. There was the historic Zeus, the one that the impudent Cretans had built a tomb for. There was the Zeus of folklore, the skirt-chaser and over-sized fraternity boy. But then there was the Zeus of the philosophers, the Theos who created everything. Paul, a man who hated idols, was willing to work with this.
In the Old Testament, Gentiles were not the equivalent of unbelievers. Many were unregenerate unbelievers, but then again, so were many Jews. The Jews were a covenanted nation of priests.
We have Naaman the Syrian (Luke 4:27), and after his conversion (2 Kings 5:17) he was even given permission to push his master’s wheelchair into the house of Rimmon (2 Kings 5:18). We have the king of Nineveh and all his people (Jonah 3:6ff). We have Jethro, the priest of Midian (Ex. 3:1). We have Melchizedek, a Canaanite priest and type of Christ to whom Abraham paid tithes (Gen. 14:18; Heb. 7:1-2). David stored the Ark of the Covenant at the house of a Gentile, Obed-edom (2 Sam. 6:10)—and he was a Gittite, which meant he probably graduated from the same high school that Goliath did. Later on, this Obed-edom was made a porter at the Tabernacle of David (1 Chron. 15:18). And when Solomon built the Temple, in his prayer of dedication he assumed that various Gentiles would pray toward this Temple, and would be received (1 Kings 8:41-43). And then when Jesus made a whip and cleared out the money-changers and the sellers of sacrificial animals, He was clearing out the Court of the Gentiles in order to make room for them to worship. “And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves” (Mark 11:17).
Paul says twice that there was a Gentile worship of the true God that was characterized by ignorance. Note: “whom therefore ye ignorantly worship” (v. 23) and “the times of this ignorance God winked at” (v. 30). God was kind to the nations, giving them their assigned habitations so that they might grope after Him, and even find Him (v. 27). But most of them veered into the rank idolatry that their best philosophers and poets rejected (v. 29).
The God that we cannot see or find is not ontologically distant from us. We live and move and have our being in Him, a fact obvious to astute pagans. We live in a God-environment. The problem is moral and ethical. The problem is not that God is way up in Heaven, or far across the sea. The problem is that we are “seeking after Him,” but with no intention of finding Him. This is how Acts 17 is reconciled with Romans 1-3. If we are to be found, Christ must fetch us.