Morning Message: Saul's Assimilation

Bobservations' Column

Titled - "Saul's Assimilation"
Written by:  Pastor Bob Lawrenz

The Jews and the Christians were both suspicious of Saul’s change to the preaching of Jesus. The Jews were upset that he had turned to Jesus. Christians remembered how many of their brethren he had dragged away and persecuted. He was foreign to everyone.

For people in a new land, scriptures speak about adopting their laws and their culture.  We call this assimilation. Saul’s new life in Christ, and direction in Ministry, made him like a foreigner, so his attempt to align himself in with the Apostles was understandable.

And for the Apostles, they needed to see new fruit from Saul’s life; it was about proving himself. Was there an ulterior motive for his change? They had cause to be suspicious. How does a man change from raising havoc in the church, to building it? Was it a true miracle, or a plot to deceive?

We are introduced to Barnabas, who took Saul “under his wing.” Barnabas had witnessed Saul’s change and gave testimony of Saul’s effective preaching about the Lord, and Saul’s life was soon in danger from the Greek-speaking Jews. Saul needed to find new places to preach, like Philip had done.

Has anyone of us experienced such a change in our beliefs and lives that people do not trust us like they used to? Family, friends, and neighbors can turn on us. Perhaps even co-workers. At first, it may seem like persecution, but in the long run, it is our consistency to Christ that will prove we are not unstable. This is the proof that the world looks for, in order to align with us, or to shun us. This is the proof that will draw believers to support us in this new adoption by Jesus Christ.

The changes in heart are invisible to the world, but the changes in speech, and mannerisms, and lifestyles will eventually convince them. The Bible speaks of putting off the old man and putting on the new. Old things are passed away, and all things have become new (2 Corinthians 5:17 and Colossians 3:9, 10). This is assimilation into a new way of life, a new neighborhood, and a new land. This is “walking our talk!”

The changes may be difficult; old friends may leave, but new ones, more like our new selves, help us to become who God meant for us to be all along.

“And He that sat upon the throne said, ‘Behold, I make all things new.’  And he said unto me, ‘Write: for these words are true and faithful.’” - Revelation 21:5

Bobservations' Column:  Audio Version

Sunday Morning Message:

Acts 9:26-43 - "Saul's Assimilation"

Summary/Additional Commentary & Definitions:

I love this study in the book of Acts. To be able to read the biblical and historical accounts of the early Christian church is so uplifting and inspiring. But, with that comes some deeply grievous observations and questions. Contrasting today's modern Christianity with the early church one has to wonder where we have gone wrong?

It was said of early Christians that they “turned the world upside down” (Acts 17:6), but could the same be said of the church in our generation? A realistic assessment would have to concede that the opposite has occurred—the world has turned the church upside down, and Christians have allowed it to do so.

What is the real difference?  In a word, "walking."  I read the following in a book I am reading called, "Ashamed of the Gospel," by John MacCarthur.  In the preface he writes:

"Walking is a rich biblical metaphor, used in Scripture to describe a person's pursuits and patterns of behavior.  In the Old Testament, those that walked with God - like Enoch, Noah, Abraham, David, Hezekiah and Josiah - were characterized by both earnest love for Him and joyful obedience to HIS WORD.  Out of their passion to pursue God, they sought to live in a way that pleased Him.  Their lives were characterized by patterns of integrity, uprightness, wisdom, and conformity to His Word, while they avoided the treacherous ways of the wicked.

The theme of walking also appears in the New Testament, as the apostle Paul commands believers to no longer walk according to the flesh or their old manner of behavior.  Instead, Christians are to walk in NEWNESS OF LIFE, by the POWER OF THE HOLY SPIRIT.  Because they are new creatures in Christ, their walk (or way of life) is to be characterized by faith, good works, humility, love, holiness, wisdom, truth, and obedience.  Consequently, believers are instructed to "walk in a manner worthy of the God who calls you into His own kingdom and glory; to walk in a manner worthy of the calling with which you have been called; and to conduct yourselves in a manner worthy of the gospel of Christ."

Head knowledge alone does not transform a life... walking in faith does!  How? Biblical truth enters the heart when God's Word is actively received, meditated upon, and trusted (faith), moving from mere intellectual knowledge into the inner center of human choice, desire and identity... this is when real transformation happens, and how the church impacts the world. 

Last week we began our study in chapter 9 of the book of Acts. Saul's miraculous conversion is the dramatic moment recorded in this chapter where the once zealous persecutor of the early church encountered the risen Lord, Jesus Christ on the road to Damascus and was transformed into the Apostle Paul.

This week, we begin our study beginning at verse 26 of chapter 9. The newly converted Saul is now falling under deep suspicion by fellow believers. When he attempts to join the local disciples, they reject him because they are deeply afraid of him remembering him as the fierce persecutor who had previously orchestrated the arrest and execution of Christians. Assuming his conversion is a deceptive trap to arrest more believers, a man by the name of Barnabas steps in as a mediator. He takes Saul to the apostles and advocates for him, testifying to Saul’s authentic vision of Jesus and his subsequent bold preaching in Damascus.

Saul, once accepted begins his ministry, throughout Jerusalem speaking boldly in the name of Jesus. He too is confronted by the same people that had previously targeted Stephen. With eyes now fixed on Saul, they plot to assassinate him. The disciples help Saul escape the area to the port city of Caesarea where he sails to his hometown of Tarsus. With their primary persecutor now converted and sent away, the Church throughout Judea, Galilee, and Samaria enters a period of peace. The community strengthens itself in the fear of the Lord and, comforted by the Holy Spirit, continues to grow in numbers.

The narrative shifts focus from Saul to the traveling ministry of Peter, who is visiting various Christian communities and ministering throughout the region encounters a paralyzed man, who is healed. The sight of the permanently paralyzed man completely restored triggers a massive spiritual awakening. The entire population of Lydda and the surrounding plain of Sharon witnesses the miracle and turns to the Lord.

The momentum of Peter’s ministry builds as he is called from Lydda to the nearby coastal city of Joppa to confront a tragedy, the death of a beloved woman named Tabitha. Following the pattern of Jesus, Peter sends everyone out of the room. He falls to his knees and prays. Turning toward the dead body, he commands: "Tabitha, arise." She opens her eyes, sees Peter, and sits up. Peter takes her hand, helps her to her feet, and presents her alive to the astonished widows and believers. Word of this resurrection spreads rapidly across the entire city of Joppa, leading many more people to put their faith in the Lord. Peter decides to stay in Joppa for an extended period, choosing to lodge at the house of a man named Simon, who is a tanner by trade.

Sunday Morning Audio Message: Coming Soon!

Key Words and Definitions with Reference:

When Saul was come to Jerusalem, He Assayed to Join (9:26) - Nothing is said here of how he did this, nor is it explained in Galatians. But it may be as simple as having gone to wherever they met, knocked on the door, and tried to sit down and fellowship with them. However, it says, “but they were all afraid of him.” Imagining the scenario in verse 26, we could see a couple of the disciples coming to the door and saying, “Yeah, we know who you are. You’ve come to spy on us and have us arrested.” There was terror in seeing him and remembering what he had previously done. Continuing on with that thought, it next says, “and did not believe that he was a disciple.” Paul probably protested that he had been converted and was a changed man, but the fear of the past wouldn’t allow them to believe that he was sincere. Rather, they probably thought it was a ploy to get them to let their guard down, and then they would all be rounded up and arrested. This is all speculation, but it fits the idea of what Luke records.

Barnabas (9:27) - Barnabas was a member of the priestly tribe of the Levites and a native of the island of Cyprus.  He was introduced in chapter 4 as a role model from those who donated property proceeds.  Here he becomes an associate of Saul, and a prominent figure later in the book.  Barnabas relays Saul's conversion to Peter and James.  In order for him to do that, he had to have been aware of it from someone other than Paul.  Whether Barnabas met Saul in Damascus or he had personally talked with someone who had accompanied him back from Damascus, he knew what had happened and was fully qualified to testify to the truth of the matter, that Paul had been a bold witness for the name of Jesus in Damascus.

Preached Boldly (9:27) - comes from the word "parresiazomai."  It is used seven times in the book of Acts, and then again in Ephesians 6:20 and 1 Thessalonians 2:2.  It is derived from the word "parresia," meaning freedom, openness, etc.   Hence, this word means "to be frank in utterance, or confident in spirit and demeanor."  Paul’s words were not just a show, but they were words of confidence that what he proclaimed was absolutely true and verifiable. Having been a Pharisee, he had the knowledge necessary to make the connections from Scripture that fully supported the notion that Jesus is Lord and that He is the fulfillment of all that the Hebrew Scriptures proclaimed.

Hellenists (9:29) - Hebrews were the native Jewish population of Palestine. Hellenists were Greek Jews from the Diaspora. Saul would engage the Hellenists, those Jews who spoke the Greek language, and he would dispute with them concerning the matter of Christ. By this time, the Greek speaking Jews were as much at odds against the issue of Jesus being their Messiah as were the Hebrew-speaking Jews. Saul engaged both in order to reveal to them that Jesus truly is the Messiah who had been prophesied. However, the Hellenists were as unwilling as the Hebrew-speaking Jews to accept the message. Because of this, Luke notes that “they attempted to kill him.”

When the Brethren Knew (9:30) - One way or another, the word concerning a threat to his life would get around and either Saul would ignore the danger, or he would have someone work on his behalf to get him out of it. In this case, it next says, “they brought him down to Caesarea.”

Caesarea (9:30) - An important port city on the Mediterranean Sea located thirty miles north of Joppa.  As the capital of the Roman province of Judea ant the home of the Roman procurator, it served as the headquarters of a large Roman garrison. Instead of staying in order to continue to challenge these belligerent and threatening Hellenists, Saul leaves Jerusalem and travels to Caesarea.

Tarsus (9:30) - This is where Saul was from.  Saul disappeared from prominent ministry for several years. While in Tarsus, he certainly would have evangelized others, and he went into these other regions as well. During this time, he probably took up his old source of employment which was making tents. It is something he could do anywhere, and it would pay for his travels as he went. During his time in Syria and Cilicia, he obviously had made converts. This can be deduced from Acts 15:41. There, it records details of the second missionary journey and refers to churches not mentioned on the first missionary journey.

The Churches Rest . . . Edified (9:31) - The churches are found "throughout all Judea, Galilee and Samaria . . ."  Remember churches are not denominations, for there is one church, and churches found in different areas form one church, the church that belongs to Jesus Christ.   During the time that Saul was away, the church throughout the area had peace and were being edified.  Saul's conversion and political changes contributed to the rest.  A stricter Roman governor and the expansion of Herod Agrippa's authority restricted the persecution.  The word "edified" means built up.  It describes orderly and continuous growth.

Fear of the Lord (9:31) - This speaks of a sense of reverence of the Lord, not a sense of terror or trembling fear.  Just as a child is admonished by his father and he has a sense of respect for him, so the church is built up in the knowledge of the Lord, growing in a sense of respect and humility before Him.

Comfort of the Holy Spirit (9:31) - Comfort signifies "close beside." Helps Word Studies says it “is used of the Lord directly motivating and inspiring believers to carry out His plan, delivering His particular message to someone else.” The context will decide what is being conveyed, whether it is a warning, an exhortation, an encouragement, etc. In this case, and because it is tied in with edification and fear of the Lord leading to peace, it is probably a mixture of exhortation – meaning the words of the apostles building them up into a fuller knowledge of Christ, and encouragement – meaning a state of feeling secure, confident, and hopeful in the faith that was espoused to all of the believers. In this state, the church multiplied, not just in numbers of believers, but in the spiritual growth of believers.

Lydda (9:32) - Peter is travelling throughout Israel strengthening the churches and instructing them while using Jerusalem as his home base.  During this trip, he came down to the saints who dwelled in Lydda.  Lod in the Old Testament located about 10 miles southeast of Joppa, it was a hub servicing roads from Egypt to Syria and from Joppa to Jerusalem. Of this town, Albert Barnes (1798-1870) notes the following – “This town was situated on the road from Jerusalem to Caesarea Philippi. It was about 10 or 12 miles southeast from Joppa, and belonged to the tribe of Ephraim. It was called by the Greeks Diospolis, or city of Jupiter, probably because a temple was at some period erected to Jupiter in that city. It is now so entirely ruined as to be a miserable village. Since the Crusades, it has been called by the Christians George, on account of its having been the scene of the martyrdom of a saint of that name. Tradition says that in this city the Emperor Justinian erected a church.” As for its biblical history, it appears four times in the Old Testament. Each reference is without any great specificity. Its name is defined by Jones’ Dictionary of Old Testament Proper Names as “Contention.”

Aeneas (9:33) - Use of "certain man" to describe him means he was an unbeliever.  His paralysis was incurable by the limited medical knowledge of that day. Peter comes to this bedridden man, addresses him by name and then proclaims the Source of his healing.  It is Jesus the Christ. Peter doesn't grab him, lift him or touch him.  He simply gives the command to Arise and make your bed.  He's not going to need it anymore.  Aeneas doesn't look at him like he's craze, doesn't argue, doesn't hesitate, He gets up immediately.  I love that!

Saron (Sharon) (9:35) - The plain surrounding Lydda and Joppa and extending north to Caesarea. 

Joppa (9:36) - Pronounced, "Yaffa."  This is a port city found four times in the Old Testament and ten in the New.  The name comes from yaphah, to be fair or beautiful, and so it means Beautiful.  It is the city from which Jonah went in order to obtain a ship going to Tarshish.  Today, it is located in the southern and oldest part of Tel Aviv.

Tabitha (9:36) - She was more commonly known by her Greek name Dorcas.  Both names mean "gazelle."

Dorcas (9:36) - also known by her Aramaic name "Tabitha."  Both Tabitha and Dorcas mean "gazelle" because the gazelle is an animal with bright, large eyes.   Having two names is not uncommon in the Bible.  In her case, being in Joppa which was a port town, there would be many Greek-speaking people.  Therefore, to accommodate both, she was probably known by either her Aramaic name (the language of Israel at the time) or by her Greek name (the standard language of trade and commerce in the Roman Empire at the time). Of her, Luke next says, “This woman was full of good works.”

Upper Room (9:37) - This arrangement was similar to that of the upstairs room in 1;13; 2:1. This would be out of sight of any who came by the house except for those who would purposefully go up to view her one last time. The custom in the Middle East was to always bury a person as quickly as possible, usually within the same day. Any chance to pay one’s last respects would have to come within that short timeframe.

Coats (Tunics) . . . Garments (9:39) - Close fitting undergarments and long outer robes. Tabitha had been a faithful soul and a caring provider to many. That alone would have endeared her to others. Her death would have been a source of loss to anyone who was close and shared in her life. But these women were also the recipients of her good deeds. This is seen in the next words. They were “showing the tunics and garments.” It is improbable that they carried up a display of the things she had made. Rather, it appears that they were showing her works as they wore them. In essence, “She made these just for me.” This is implied in the Greek which is in the middle voice. The middle voice is used to denote that the subject is both an agent of the action and somehow concerned with it. In other words, these ladies were most probably modeling the garments for Peter to understand the greatness of the efforts put forth by Tabitha. The types of clothing noted by Luke include the chitón, which is a garment worn close to the skin. It could be an undergarment, a shirt, a coat, and so on. The second is the himation. This is a garment worn over the chitón, such as a robe. It would often be made of wool, having openings for the head and arms. It would be a more loosely fitting garment. Of these, Luke notes that they were clothes “which Dorcas had made while she was with them.”

Many Days (9:43) - The meaning of “many days” is impossible to determine. It could have been weeks, months, or even years. The same expression was seen in verse 9:23 and it was a period of around three years. It is simply an indeterminate amount of time that means Peter stayed and conducted his affairs.

Simon, a tanner (9:43) - Peter breaks down a cultural barrier by staying with a tanner, an occupation despised by Jewish society because the tanner dealt with the skins of dead animals. It is the same name as Peter, who is “Simon Peter.” The Greek word translated as tanner is burseus. It will be seen three times in Acts 9 and 10, all associated with this person. In Chapter 10, it will note that his house is “by the sea.” Having a tannery meant a lot of refuse that needed disposal. Being by a flowing river or the sea would be an ideal spot. Further, the salt water of the sea would assist in the treatment process. As for the job itself, being a tanner, the man would carry around an odor with him. If the tanning was accomplished on site, the whole place would have a really bad stench tied to it. Records of the Jews show that it was considered a lowly, contemptible profession. The job itself cannot be equated, as some scholars do, with a job that was impure according to the law. That would be dependent on the types of hides he tanned (e.g., see Leviticus 5:2), the way they were obtained, and so on. None of these things are mentioned, and so any such thought would have to be inferred.

Morning Message: Saul's Extended Ministry

Bobservations Column
Titled - "Saul's Ministry Expanded"
Written by: Pastor Bob Lawrenz

The Lord expands Saul’s outreach, in spite of Saul seeking to raise havoc with more distant members of the Church. He requests letters of introduction into the City of Damascus. What he is finding is that there are fewer and fewer Christians in the land of Israel. Many fled out of their homeland, and found fresh, untouched mission fields where the Gospel could spread freely.

Now, the City of Damascus was northeast of Jerusalem, well up into Syria, almost 100 miles as the crow flies. It would have been quite a trip, but Saul must have heard that many Christians had gone in that direction. And it was on that Road to Damascus that Saul was stopped in his tracks; a great light shone down upon him; all his traveling companions heard a voice, but only Saul was privy to the words spoken to him alone.

My middle grandson heard from a young gal, who told him that she heard from the Holy Spirit that they were to be together. His response to her was, “Why would God tell you, and not tell me as well?

God can speak to individuals clearly, but it takes “ears to hear,” to know that it is actually God speaking. That’s discernment. And in Saul’s case, when he asked who it was that was speaking to him, the Lord said, “I am Jesus whom thou persecutes…” It must have been unnerving to Saul!

Jesus was executed very publicly, and Saul had been chasing down His followers all over the land, and Jesus’ voice came directly to him. Astonished, Saul the Pharisee, who believed in the Spiritual Realm, must have been undone. “What would you have me do, Lord?”

The first steps that Saul took, he took in blind faith, literally, as his ministry expended into preaching about Jesus. It was a 180-degree change for him. Saul’s companions led him into Damascus, where he remained sightless for three days, and was told to go search for a Disciple named Ananias, on a certain street. The Lord our God can redirect, and He protects. When He speaks to us directly, we are being called into His service for something, He shall provide all we need, according to His riches in glory!

“But my God shall supply all your need according to his riches in glory by Christ Jesus.” - Philippians 4:19

Bobservations' Column:  Audio Version

Sunday Morning Message:

Acts 9:1-25 - "Saul's Extended Ministry"

Summary/Additional Commentary & Definitions:

I would say that the conversion of Saul is perhaps one of the miraculous stories of human history.  Outside of the work of our triune God, Father, Son and Holy Spirit, I don't know of any greater influence in the church.

Saul, whose name becomes Paul, is the author of most of the New Testament books, thirteen to be exact.  He is the inspired author of the New Testament books that shape all our theology, and all of our understanding of the gospel.

It appears his conversion is so important in God's scheme of things, that it occupies much of the book of Acts. 

Saul's conversion in Acts 9:1–25 describes how a violent persecutor of the early church encounters the risen Jesus on the road to Damascus and is transformed into a bold preacher of the faith.

The conversion of this man was the pivot on which the future of the church turned, and it was fitting that because of the massive importance of his conversion that it be a unique conversion because he was such a unique individual: by birth, a Jew; by conviction, a Pharisee; by citizenship, a Roman; by education, a Greek; and then by grace, a Christian. He became a missionary, a theologian, an evangelist, a pastor, a teacher, a preacher, an organizer, a leader, a thinker, a statesman, a fighter, and a lover, all at the same time. It would be hard to imagine that there has been another one like him. 

Sunday Morning Audio Message:  

Key Words and Definitions with Reference:

Saul (9:1) - The apostle Paul was originally named Saul, after the first king of Israel. He was born a Jew, studied in Jerusalem under Gamaliel (22:3), and became a Pharisee (23:6). He was also a Roman citizen, a right he inherited from his father (22:8). Verses 1-19 record the external facts of his conversion (see also 22:1-22; 26:9-20). Philippians 3:1-14 records the internal spiritual conversion.

Breathing Threats and Murder (9:1) - Saul was bloodthirsty as Chapter 8 began, and nothing has changed in his demeanor with this new chapter, as Luke notes that he was “still breathing threats and murder.” The very breath that he inhaled animated him into a ravaging animal “against the disciples of the Lord.”

Damascus (9:2) - Damascus is considered the most ancient city in the world. At the time of Paul, many Jews lived there, and Josephus notes that at the time of Emperor Nero, a full ten thousand Jews were slaughtered there, showing how great the number was. Damascus is not the capital of Syria. It is located sixty miles inland from the Mediterranean Sea and about 160 miles northeast of Jerusalem.

Who Were of the Way (9:2) - This description of Christianity, derived from Jesus' description of Himself (John 14:6), appears several times in Acts (19:9, 23; 22:4; 24:14, 22). This is an appropriate title because Christianity is the way of God (18:26), the way into the Holy Place (Hebrews 10:19, 20), and the way of truth (John 14:6; 2 Peter 2:2).

A Light . . . From Heaven (9:3) - The appearance of Jesus Christ in glory (crf. 22:6; 26:13), visible only to Saul (26:9). The magnificence of the light outshined the radiance of the sun. With this ultra-intense display of the glory of the Lord now stated, the narrative will continue in the verses ahead.

Saul, Saul (9:4) - The Lord is making a personal, emphatic, and targeted call to Saul. It is personal by calling him by name. It is emphatic because he calls it twice. And it is targeted because of the accusation leveled at him, “Why do you persecute Me?”

Why are you Persecuting Me (9:4) - An inseparable union exists between Christ and His followers. Saul's persecution represented a direct attack on Christ (cf. Matthew 8:5, 6). The One, as yet unknown to Saul, directly accuses him of persecution, and He indicates that it is a persecution against His own being. He does not say, “Saul, Saul, why are you persecuting My people?” Rather, he says, “Me.” If thought through, it is another clear indication of eternal salvation. The people of the Lord are “in” the Lord. An attack against them is an attack against Him. And alignment with Him brings the believer into union with Him in a permanent covenantal relationship.

Goads (9:5) - Here, the word translated as “goads,” kentron, is introduced. It is from kenteo (to prick) and thus it signifies “center,” as in the sharp part of a sting, a thorn, a sharp weapon, and so on. It is used in reference to the sting of bees, scorpions, and so on (see Revelation 9:10). It is also used figuratively as something that stings in the emotions, as in “the sting of death” referred to by Paul in 1 Corinthians 15:55. Jesus’ words certainly came from a proverbial expression of the time. It is seen in various ancient Greek writings. The meaning for Paul is that he is acting like a dumb ox that kicks against the goads that are intended to prod him along. Instead of responding positively, he kicks back into the goad itself. A common saying that gives a similar sense is, “You’re only hurting yourself.”

Hearing a Voice (9:7) - A literal rendering of the Greek is, “hearing indeed the voice but seeing no one.” This is a verse that naysayers and those who attack the Bible will point to when claiming there are contradictions in Scripture. The reason for this is that it says later in Acts – “And those who were with me indeed saw the light and were afraid, but they did not hear the voice of Him who spoke to me.” Acts 22:9 The supposed contradiction is eliminated through understanding the intent of what has been said. The same word, akouó, is used in both passages. It means physically hearing, but it also means to understand.

Ananias (9:10) - One of the leaders of the Damascus church and, therefore, one of Saul's targets (cf. 22:12). Ananias has been selected for the specific purpose of being a reliable testimony to the Lord’s having chosen Saul (Paul) for his apostolic ministry.

1. Ananias is a resident of Damascus, the city targeted by Paul.
2. Ananias is a disciple of Jesus, the specific group targeted by Paul.
3. Ananias is a devout man, meaning his testimony is known to be reliable.
4. Ananias is not an apostle. As such, this fact will add unique credence to Paul’s ministry. Paul’s apostolic doctrine came not from one of the apostles (Galatians 1:17), but directly from the Lord. Further, his calling is from the Lord, but the message is transmitted by a regular disciple.

Street Called Straight (9:11) - This street, which runs through Damascus from the east gate to the west, still exists and is called Darbel-Mustaqim. The street called Straight is still in Damascus today. Damascus was redesigned during the Greek period by a man named Hippodamus, giving it a grid structure. The street called Straight was 1,500 meters long, extending across the city. It is the longest of the streets on this grid. There is the Mariamite Cathedral of Damascus on Straight Street which was built in the 2nd century. Since then, it has been rebuilt multiple times, and it presently is known as the seat of the Antiochian Orthodox Church. It is to this street that Ananias is directed to go “and inquire at the house of Judas.”

Tarsus (9:11) - Tarsus is the birthplace of Paul and a key city in the Roman province of Cilicia, located on the banks of the Cydnus River near the border of Asia Minor and Syria. Identifying him as Saul of Tarsus is to pinpoint him distinctly from others named Saul. And more, it is also to inform the reader that he is a Jew that was a part of the dispersion. Thus, he would be familiar with the way Gentiles lived. He would also more than likely speak several languages and dialects (see 1 821 Corinthians 14:18).

Chosen Vessel (9:15) - The Greek literally says, “he is a choice vessel to Me.” Jesus looked beyond Saul’s current state and saw the value in him. Calling Saul a vessel is a Hebraism that is used in various ways in the Old Testament. There was perfect continuity between Paul's salvation and his service; God chose him to convey His grace to all people (Galatians 1:1; cf. 1 Timothy 2:7; 2 Timothy 1:11). Paul used this same word four times (Romans 9:21, 23; 2 Corinthians 4:7; 2 Timothy 2:21).

Bear My Name (9:15) - The meaning is that Saul would be an ambassador of Christ Jesus, a function where a person bears the name – meaning one to communicate the intent and words – of the one who sends him. Saul twice specifically states that he is an ambassador of the Lord. In 2 Corinthians 5:20, he cites it in connection with the other apostles, saying, “Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ’s behalf, be reconciled to God.” Also, in Ephesians 6:20, he says, “for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.” As you can see, in both of those instances, the idea of bearing the name of Jesus is evident. The apostle spoke on behalf of the Lord, conveying His intents and purposes for those they encountered. In Saul’s case, that was to include writing out epistles on behalf of the Lord. Jesus next notes that Saul’s authority extended to representing Him “before Gentiles, kings, and the children of Israel.”

Before Gentiles, Kings, and the Children of Israel (9:15) - Paul began his ministry preaching to Jews, but his primary calling was to Gentiles. God also called him to minister to kings such as Agrippa and likely Caesar.

Be Filled With the Holy Spirit (9:17) - The Spirit had already been active in Paul's life: convicting him of sin (John 16:9), convincing him of the lordship of Christ (1 Corinthians 12:3), transforming him (Titus 3:5), and indwelling him permanently (1 Corinthians 12:13). He was then filled with the Spirit and empowered for service. Saul received the Spirit without any apostles present because he was a Jew (the inclusion of Jews in the church had already been established at Pentecost) and because he was an apostle in his own right because Christ personally chose him and commissioned him for service (Romans 1:1).

He is the Son of God (9:20) - The content of Paul's message was the Jesus Christ is God.

After Many Days Were Past (9:23) - A period of three years in which he ministered in Nabatean Arabia, an area encompassing Damascus south to the Sinai peninsula.

Gates (9:24) - Damascus was a walled city, thus the gates were the only conventional means of escape.

Morning Message: The Eunuch of Ethiopia

Bobservations' Column

Titled - "The Eunuch of Ethiopia"
Written by: Pastor Bob Lawrenz

Back in Jerusalem again with Peter and John, Philip heard a word from the angel of the Lord. Philip obeyed, and headed for the road to Gaza. It is a main trade route following the coast line all the way to Egypt. Once on the road, Philip meets a man of the Court of the Queen of the Ethiopia. He is a eunuch, faithful and devoted to doing the Queen’s business. Such servants were often made eunuchs so that no desires of intimacy would interfere with their Master’s or Mistress’s business and household needs.

He had traveled to Jerusalem to worship, and while returning home, Philip came upon him as he was sitting in his chariot, reading the Book of Isaiah. An Ethiopian reading Isaiah? It seemed odd for the time, but in their conversation, Philips asks him if he understands what he is reading, which was Isaiah 53: 7,8. The Ethiopian wanted to know to whom the passage referred. Philip was not going to miss such an important opportunity!

This is a story for today! With all the gender reassignment and transgenderism in our culture, a man physically mutilated into a genderless and sex-less life, finds new purpose, and eternal life by following Jesus Christ.

With the eunuch’s question, Philip obliged him, and shared Jesus with the man. As they traveled together, the two came to a body of water. The eunuch asked if he could be baptized. Philip’s response was appropriate and correct - “If thou believest with all thine heart, thou mayest.” And after having listened to Philip’s story of Jesus’ life, and power, and sacrifice, the eunuch said,

“I believe that Jesus Christ is the Son of God.”

The chariot driver was ordered to stop, and the two went down into the water, where Philip baptized him. At the testimony of Philip, this eunuch became a man of Christ, a follower of Jesus Christ.

“And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.” - Romans 12:2

Bobservations' Column:  Audio Version

Sunday Morning Message:

Acts 8:25-40 - "The Eunuch of Ethiopia"

Summary/Additional Commentary & Definitions:

Last week we looked at Acts 8:1-24 and saw the outbreak of severe persecution of the church in Jerusalem following the martyrdom of Stephen. Saul was a major figure in this persecution and was even going house to house to find believers and drag them off to jail. In Acts 22:4 he even said that he had persecuted them to death. The result was that believers fled from Jerusalem into the regions of Judea and Samaria. The goal of the persecution was to destroy the church, but the actual effect was to spread and expand the church for, as verse 4 states, “those who had been scattered went about preaching the word.”

We also saw last week the role that Philip had in taking the gospel to the Samaritans. Remember that Philip was one of the Seven chosen in Acts 6 because he was of good reputation and full of the Spirit and wisdom. He preached Jesus Christ to the Samaritans despite the traditional animosity that existed between the Jews and them. The Samaritans were the descendants of the remnant of Jews that had intermarried with the gentiles brought to the land by Assyria after they had conquered Israel. By the time of Jesus they had developed a perverted form of worship of the true God, yet even with their errors, they were looking for the promised Messiah. When Philip explained Jesus to them and accompanied his preaching with miracles of healing and casting out demons, many believed and were baptized.

When Peter and John came, they prayed and imparted the Holy Spirit to the Samaritans. The apostles were first hand witnesses that the Samaritans had truly become disciples of Jesus, and the Samaritans saw they were only a part of something bigger and no longer could cling to their independent religion. The division that had existed between the Jews and Samaritans was closed by their common faith in Jesus Christ.

We also saw last week the false faith of Simon the Magician. Tragically, profession and reality can often be very different from each other. Simon’s interest was being able to have the power that Philip, Peter and John had, not in actually himself being a true disciple of Jesus Christ. He was more interested in his own glory than that of God. Peter rebuked him and called him to repent, and though Simon asked Peter to pray for him, there is no indication that Simon did repent. Church history attributes the origin of a heretical theological system to Simon.

Both external persecution and the internal threat of heresy failed in their purpose. The church continued to grow.

This week we are in Acts 8:25-40, and we see the gospel extended to an Ethiopian and to the coastal cities while at the same time we find a sharp contrast between a true seeker of God and the false profession of Simon.  This Ethiopian, by the way, is the first Gentile reached with the gospel. 

Persecution failed its purpose. It did not destroy the church. Instead, the believers spread out over the regions of Samaria and Judea proclaiming the gospel to everyone. Luke cites Philip as a key figure in spreading the good news of Jesus Christ to the Samaritans, then to an Ethiopian eunuch who believed and was baptized, then to the coast cities of Judea. We can trust God to fulfill His purposes regardless of what efforts man may make to try to stop them. In the chapter ahead, we will find out that God can even change the hearts of persecutors so that they also become proclaimers.

Sunday Morning Audio Message:  

Key Words and Definitions with Reference:

Testified (8:25) - The word used, diamarturomai, is stronger than simply testifying. It is the giving of full and clear testimony. HELPS Word Studies says it “is always in the Greek middle voice which emphasizes witnessing done with a high level of self-involvement, i.e., with strong personal interest motivating it.” Hence, it may be more suitably translated “having earnestly testified.”

Preached (8:25) - "to say" or "to speak" - They earnestly testified and spoke the word of the Lord.

Gaza (8:26) - One of the five chief cities of the Philistines. The original city was destroyed in the first century B.C. and a new city was built near the coast. Gaza, or Azzah, means “Strong,” or “Strong Place.” It was granted to Israel as a part of their inheritance when the borders were originally defined in Numbers 34. It was then assigned to Judah in Joshua 15:47.

Ethiopia (8:27) - “The name for the lands lying south of Egypt, including the modern Nubia, Cordofan, and Northern Abyssinia. Rawlinson speaks of subjects of the Ethiopian queens living on an island near Mero, in the northern part of this district. He further remarks: The monuments prove beyond all question that the Ethiopians borrowed from Egypt their religion and their habits of civilization. They even adopted the Egyptian as the language of religion and of the court, which it continued to be till the power of the Pharaohs had fallen, and their dominion was again confined to the frontier of Ethiopia. It was through Egypt, too, that Christianity passed into Ethiopia, even in the age of the apostles, as is shown by the eunuch of Queen Candace.

Eunuch (8:27) - This can refer to one who had been emasculated, or generally, to a government official. It is likely he was both since Luke refers to him as a eunuch and as one who held a position of authority in the queen's court - that of treasurer, much like a minister of finance or secretary of the treasury. As a physical eunuch, he would have been denied access to the temple (Deuteronomy 23:1) and the opportunity to become a full proselyte to Judaism.

Candace (8:27) - Rather than a name, this is a title used only here in the Bible, Kandaké. Like the term Pharaoh, it is a term used as the dynastic title for the queens of Ethiopia. As such, the person now being described is a high-level official and a eunuch assigned under her. Next, the term Kandaké is explained with the words, “the queen of the Ethiopians.” This man, who is a eunuch under Candace is the one “who had charge of all her treasury.”

Reading Isaiah (8:28) - The common way to read was out loud, and this is what would have made the coming events possible. What is most probable is that he was reading the Greek translation of Isaiah, the LXX, or Septuagint. Greek was the lingua franca at the time and would surely have been known to someone in the courts of Candace. He seems to know the importance of seeking God through the Scripture (Luke 24:25-27; John 5:39, 46; Romans 10:10-15).

The place . . . He Read (8:32, 33) - He is specifically reading Isaiah 53:7, 8. The word translated as “place” is only found here in the Bible, perioché. It signifies the contents of a passage. Today, we might say, “the chapter of Isaiah,” or something similar. This allows us to know the section, portion, or particular area that is specifically set apart in one way or another.

Led as a Sheep to the Slaughter . . . Lamb Dumb Before his Shearer (8:32) - "led as sheep . . ." signify willing compliance and even innocence as if it is the right thing to do. "Lamb Dumb . . ." indicate the calm nature of the lamb. It will not resist the master’s manipulation of its body as its hair is cut away. Likewise, Christ did not resist as He was mocked, beaten, scourged, and crucified. He willingly submitted Himself to those appointed over Him and to the will of the Father who had sent Him.

Humiliation . . . Judgment (8:33) - Isaiah 53:8 is speaking of the coming Messiah. Equivalent to the idea of His imprisonment. It is in this state of humiliation and being bound and oppressed that He was also denied justice. In studying the events of the trial and crucifixion of Jesus, it is clear that a large number of actions occurred that were contrary to the law. Volumes have been written about this demonstrating the completely unfair trial that Christ Jesus faced.

Of Whom Does the Prophet Say (8:34) - His confusion was understandable. Even the Jewish religious experts were divided on the meaning of this passage. Some believed the slaughtered sheep represented Israel; others thought Isaiah was referring to himself, and others thought the Messiah was Isaiah's subject.

Preached Jesus (8:35) - The Ethiopian eunuch has been reading prophecy. As such, Philip began with prophecy. The eunuch was reading Isaiah. As such, Philip began with Isaiah. The words of Isaiah were about the Suffering Servant. As such, Philip began with this depiction. By beginning with this and building upon it, Luke next records that Philip “preached Jesus to him.” The word is the same one, euaggelizó, already seen three times in this chapter (8:4, 12, & 25). It means “to announce good news.” The Ethiopian eunuch is hearing the good news of Jesus Christ. Philip has obeyed his calling, he has been attentive to the duties associated with it, and a person who was once far off is being drawn near through the preaching of the good news. The results of this will be seen as the narrative continues.

Caught Philip Away (8:39) - Literally snatched away in a miraculous fashion. Here, the word harpazó is used. It signifies to seize, snatch, catch away, and so on. It is a forceful action of removal. Rather, he was snatched away by an external force, meaning the Spirit. As incredible as this sounds, it is not without precedent. It happened in the Old Testament, such as in the taking away of Enoch in Genesis 5, and which is explained in Hebrews 11:5. Elijah was also taken bodily to heaven in a chariot of fire and a whirlwind in 2 Kings 2:11. Ezekiel was taken in the spirit to another location in Ezekiel 3, but that could simply be a vision and not a physical transportation. In the New Testament, the word harpazó is used fourteen times. Each time it is used with a clear reference to a physical removal, even if it is stopping such a physical removal (such as in John 10:28). It is used of Paul being caught up to the third heaven in 2 Corinthians 12:2 & 4. Admittedly, Paul says there, “whether in the body I do not know, or whether out of the body I do not know.” Even if it was out of the body, there was a removal from one place to another that was not accomplished by the one being transported. If it was in the body (of which he was not sure), then a physical transport would have taken place. The word is also used in 1 Thessalonians 4:17 when speaking of the saints being “caught up” together with the dead in Christ at the rapture.

Azotus (8:40) - The first-century name for the ancient Philistine city of Ashdod, located twenty miles north of Gaza. This was a distance of about thirty miles from where he was, and nothing is said of him anywhere else. He was on the desert road to Gaza, and then he was found at Azotus.