. C o l l e g i a t e Q u a r t e r l y
>  A General Conference Church Ministries Publication  July-September 1987
The Church Aflame»


Being  with  people  who  share  your  ideals  is  as  important  as  a  good  education, 
say  Cheri  and  Melody,  who  met  at  W W C.
Friendships  didn’t  bring  Cheri  here  — 
but  they’ll  keep  her  here.
W hen  Cheri  came  to 
Walla  Walla  College,  she 
didn’t  know  anyone.  But 
not  for  long.
Cheri  met  Melody  in 
speech  class  and  they 
became  instant  friends  — 
friends  who  can  keep 
each  other  awake  to  study 
accounting  until  mid­
night,  who  double  date, 
who  play  mud  football 
with  the  guys  and  top  it 
all  off with  a  weekly 

scoop  of Baskin-Robbins 
ice  cream.
“We  have  a  lot  of fun 
doing  things  together,  but 
our  friendship  goes  much 
deeper.  We  talk  about 
where  were  going  in  life 
and  how  to  make  the 
best  of  it.  We  talk  about
WALLA WALLA 
COLLEGE 

God.  It’s  great  to  find 
someone  who  feels  the 
same  way  you  do  —  some-  .  
one  you’re  not  afraid  to 
talk  to  or  pray  with.”
“We  may  not  solve  the 
problems  of the  world  but 
it’s  good  to  have  someone 
there  who  cares,  listens 
and  understands.”
“ I  have  a  common 
bond  with  my  friends 
here.  They  help  me  be 
the  kind  of person  I  want 
to  be.”
U se  our  toll-free  h otlin e:
1-800-541-8900 US.  1-800-572-8964 W A


COLLEGIATE QUARTERLY
July-September  1987 
Vol.  10,  No.  3
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Reading Committee
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Copyright ©   1987 by Pacific Press Pub­
lishing Association. 

THE CHURCH AFLAME
Studies  in Acts
1.  Truth at All C osts............................   6
2.  Drama on the Damascus Road    16
3.  The  Gospel to the Goyim  ...............   26
4.  Pioneer to the Pagans.....................   38
5.  G.C./49 A.D..........................................   48
6.  Unlocking Spiritual Prisons    58
7.  Recipe for R iot...................................   66
8.  Jerusalem or B u st............................   76
9.  Paul in Chains  ..................................   84
10.  No Apologies  ......................................  92
11.  Almost Persuaded  ..........................   102
12.  Chaplain at Caesar’s Court    110
13.  Seeking to Save the Lost  ...............   118
The  artwork  for  this  quarter  is  by  Pat  Wick  from 
Pacific Union College, Angwin, California.
Scripture quotations  used  in this quarterly,  other than the  King James Ver­
sion,  are as follows:
NEW  AMERICAN  STANDARD  BIBLE  (NASB)  copyright  ©   The  Lockman 
Foundation  1960,  1962,  1963,  1968,  1971,  1972,  1973,  1975.  Used  by 
permission.
NEW ENGLISH BIBLE (NEB) copyright ©  The Delegates of the Oxford Uni­
versity  Press  and  the  Syndics  of  the  Cambridge  University  Press,  1961,
1970.  Used by Permission.
NEW  INTERNATIONAL  VERSION  (NIV)  copyright  ©   1978  by  New  York 
International  Bible  Society.  Used  by  permission  of Zondervan  Publishing 
House.
REVISED  STANDARD  VERSION  (RSV)  copyright  1946,  1952,  ©  1971, 
1973.  Used by permission.
G O O D  NEWS  BIBLE (TEV)— O ld Testament: Copyright ©  American  Bible 
Society 1976; New Testament: Copyright ©  American  Bible Society 1966,
1971,  1976.  Used  by permission.
THE  LIVING  BIBLE,  Paraphrased  (TLB)  Copyright  ©   1971  by  Tyndale 
House Publishers,  Wheaton,  Illinois.  Used by permission.
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CONTRIBUTOR  PROFILE
Columbia  Union  College, Takoma Park, Maryland
Lessons  1-5
C h a p l a i n :  Randal  Wisbey
C o n t r i b u t o r s :
Joan  Angelo-Adams 
Steven  Blackburn 
Tom  Boggess 
Barry Casey 
Joy C .  Cassano 
Kenneth  L.  Coleman 
Jan  Daffern 
Kathy  Eikens 
Richard  Fredericks 

Kendra  Haloviak 
Arthur  Hauck 
Betty Howard 
Wayne Judd 
D.  Edward  Keyes 
Christopher  L.  Litten 
James  Londis 
Edna  Maye  Loveless 
W illiam   Loveless 

Trina J.  Magi 
Bertram  L.  Melbourne 
Maxine Newell 
David  S.  Scholey 
Charles Scriven 
Dale  L.  Walker 
Rebecca Waring 
Elizabeth  Wear 
Randal Wisbey
Canadian  Union College, College  Heights,  Alberta 
Lesson  6
C h a p l a i n :  Brian  Leavitt 
C o n t r i b u t o r s :
Wendell  Buck  Keith  Clouten  Patricia Johnson
Bruce  Buttler  Caroline  Euahnenko  Doug Matheson
Pacific  Union College, Angwin, California
Lessons  7-12
C h a p l a i n :  Ted  W ick
C o n t r i b u t o r s : 
Warren  S.  Ashworth 
Lloyd  Best
H.  Roger  Both well 
Ian  Bothwell 
Dick  Duerksen 
Isaac Johnson 
Vernon  C.  Kaiser 

James  Kempster 
John  S.  McIntosh 
John  K.  McVay 
Bill  Mundy 
Dorothy M.  Richards 

Jeannie Schnaible 
Ken  Thomson 
Fred  Veltman 
Eva line West 
Pat W ick 
Ted W ick 
Adugnaw Worku
Special  Contributors:
Dayton  Flick  is a free-lance writer  living  in Angwin,  California.
Evert M cDowell  is a  store manager working in Takoma Park,  Maryland,  and a former editor of 
the COLLEGIATE  QUARTERLY.
Thomas Sinclair Geraty is a retired teacher,  administrator and superintendent living at Angwin, 
California.
Russell  Staples  is  chairman  of  the  Department  of  World  Missions  at  Andrews  University  in 
Berrien  Springs,  Michigan.


GETTING THE MOST 
OUT OF THE COLLEGIATE QUARTERLY
Facts You Should  Know
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source  for  devotional  study  on  mutual  topics,  which  can  then  be  discussed  to­
gether each week in Sabbath  School.
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Circulation of the COLLEGIATE  QUARTERLY  is about 25,000.
Pointers for Study
1.  The  Bible  passage to  be  studied  for each  week  is  indicated  in  bold  on  the 
introduction  page  (Sunday’s  lesson).  Read  this  entire  passage  in  conjunction 
with the quarterly  introduction to give you  an overview of the  lesson.
2. The Bible  passage for the week is divided  into sections on the Logos  pages 
(Monday’s  lesson).  When  studying  this  section,  carefully  reread  the  Bible  pas­
sages  indicated  in the  bold  headings  before  reading  the comments  beneath  the 
heading.
3.  Read  the  remainder  of  the  sections  for the  week  with  the  perspective  you 
have gained  by your own  study of the  biblical  passage.
4.  Keep  in  mind the  purposes of each section of the quarterly:
Introduction  (Sunday)  is  designed  to  get  your  attention  and  focus  your
thinking  on the week’s theme.
Logos (Monday),  as described above,  is a guide for direct study of the Bible 
passage for the week.
Testimony  (Tuesday)  presents  Ellen  White’s  perspective  on  the  lesson 
theme.
Evidence (Wednesday)  approaches  issues  raised  by the  lesson  from  a  his­
torical,  scientific,  philosophical,  or theological  perspective.  It  is likely to  be the 
most “ scholarly” article of the week.
How To (Thursday) discusses what the “theory” in the lesson means for day- 
to-day living.
Opinion (Friday)  is a  personal viewpoint on the  lesson,  meant to encourage 
further thought and  discussion.
5.  Through  prayer,  open your mind to the  Holy Spirit’s guidance as you  study.
The CQ and the Church
The COLLEGIATE QUARTERLY is the  General  Conference-approved  quarterly 
for the  collegiate/young  adult  age  group.  It  upholds  the  beliefs  of  the  Seventh- 
day  Adventist  Church.  However,  its  contents  should  not  be  regarded  as  official 
pronouncements  of  the  church.  Particularly  in  the  Evidence  and  Opinion  sec­
tions,  views  are expressed which  are only individual  opinion,  not official  denomi­
national  positions.


INTRODUCTION TO ACTS
The  book  of  Acts  has  no  inspired  title.  The  Gospel  of  Luke  and  Acts  were 
originally two volumes of a single work. Whatever title was originally prefixed to the 
Gospel  probably served for both  books.  During the second century A.D. the sec­
ond  volume  (Acts)  began  to  circulate  independently of the  Gospel,  and  various 
titles were used to designate its contents.
Neither the  Gospel  of  Luke  or the  book of Acts  names  their  author,  but  it was 
more than  likely “ Luke the beloved  physician,” a friend and companion of Paul.
Acts,  like  the  Gospel  of  Luke,  is  addressed  to  Theophilus.  Theophilus  was  a 
Gentile convert to Christianity,  and  Luke wrote to give him a greater knowledge of 
the  Christian  faith.  Strictly  speaking,  Acts  is  not  a  history  of  the  early  apostolic 
church.  Luke tells  us  nothing  about the  churches  in  Galilee  (Acts  9:31)  or about 
the evangelization of Egypt and Rome.  His story is not the Acts of the Apostles, for 
only  three  of the  original  twelve  disciples  appear  in  his  narrative— Peter,  James 
and John— and the  latter two are only mentioned  in  passing.  The  book of Acts  is 
really the  acts  of  Peter and  Paul.  Furthermore,  Peter  is  practically  dropped  from 
the  story  after  the  conversion  of  Cornelius,  and  we  are  left  wondering  what  be­
came  of  him.  Luke  gives  no  explanation  about  the  rise  of  elders  in  the  church 
(11:30),  of  how  James  came  to  a  place  of  leadership  in  the  Jerusalem  church 
(15:13),  of what  Paul  did  in  Tarsus  after  his  conversion  (9:30;  11:25),  and  many 
other important historical matters.  In other words,  Luke is telling a story,  not writing 
a “ history."
Luke states his purpose for writing in (Luke 1:1-3) and demonstrates in Acts how 
the risen Lord is continuing to do from heaven what He had commenced on earth. 
Christ had said to His disciples,  “ I will  build  my church” (Matt.  16:18,  NIV),  and  in 
Acts we see Him doing it. The light of Christianity that dawned in Bethlehem bright­
ened  and  spread from Jerusalem to Antioch,  to  Ephesus,  to Troas, to  Philippi,  to 
Athens, to Corinth, and to Rome. City after city is caught by the rising sun,  until the 
church  is  aflame,  like  beacon  fires  from  the  capital  of Judaism  to  the  capital  of 
Paganism.


Lesson  1,  June 28— July 4
Truth  at All  Costs
"Behold,  I  see the heavens opened,  and the Son of Man stand­
ing  at the  right hand  of G od”  (Acts  7:56,  RSV).


Sunday, June 28
Truth at All Costs by Rebecca Waring
The nose of my little 
Volkswagen instinctively 
pointed toward the 7-11 store 
in response to my midmoming 
hunger pang. Really, it was 
just a small nudge for satisfac­
tion that the usual soft drink 
and bag of Frito chips could 
keep in check. The familiar 
slurp and crunch were initially 
comforting and pleasing, but 
for some reason they weren’t 
enough this time. A real pang 
of hunger sent echoes rumbling 
through my stomach. "Oh, 
well,” I reasoned, "I’ll get some­
thing substantial later.” At 
Wendy’s I purchased French 
fries and washed them down 
with a milkshake and soda. 
Ahhhh .  .  . yet instead of fill­
ing my pit of a stomach it only 
turned it into a deep crevasse.
I walked out feeling exhausted, 
still hungry. "No big deal, I 
can still splurge on a real meal 
at Hot Shoppes.” By evening I 
was weak-voiced, excitedly or­
dering my five-course meal 
with great expectation and 
mounting hunger. Even as I 
shelled out my last few quar­
ters for the tip, pain in my 
midsection doubled me over. 
Grimacing apologetically, I 
moved for the door. The hostess 
scowled. This sort of thing 
was bad for business. Quickly a 
bus boy opened the door and 
stronghandedly pushed me into 
the night. My head spun, eyes 
blurred. Deliriously I groped 
for my Volkswagen in a sea of 
parked cars. In pain and frus­
tration, I abandoned my 
search. Stumbling out of the 
parking lot, I headed in the 
vague direction of home. Time 

slipped by as the blackness of 
night crashed in on me. My 
mind screamed for escape, 
welcoming semiconsciousness. 
Hope surged through me 
when a dim light pierced the 
night. Rallying all my 
strength, I ran for the beacon, 
hoping to find relief for my 
pain. A crazed fear of mirage 
gnawed my numbed mind.
But it was real! The light, the 
simple building, the dull pain 
in my shoulder, as I fell against 
the door. My body crumpled 
onto the cool bare floor in the 
warmth of the lights. And 
what else? Something roused 
my senses: the sweet aroma of 
fresh-baked bread. The ovens 
radiated heat, and I was quite 
conscious. But with conscious­
ness came hunger. "Please,
I’m so hungry.” Someone must 
hear me! Yes. It was the ba­
ker who bent over me and soon 
had me seated at a small table 
laden with fragrant bread and 
a pitcher of water. Quickly, I 
consumed a whole loaf. With 
warm eyes the baker only 
smiled and shook his head as I 
reached for my empty wallet.
He motioned me to a cot, and 
deep, peaceful sleep quickly 
came over me.
I awoke feeling contented. 
Last night’s table was still 
spread. More would be good, 
but I couldn’t pay. The baker 
appeared.
"What do I owe you?”
"Did you enjoy your sleep?” 
"Yes, but what’s the cost of 
my meal?”
"Accept it as a gift.”
"But I want to do something 
in return for your kindness.” 

INTRO­
DUCTION
Scripture: 
Acts 6:1—8:3
Rebecca Waring  is an ADRA employee and elementary education
major at Columbia  Union College, Takoma Park,  Maryland.


"Distribute bread for me to 
others who are hungry. Just 
give it to those who are 
searching for something that 
really satisfies.”
"Of course.”
"Fill these flour bags and 
begin.”
"How easy! It’ll be great to 
help ease the pain of fellow 
hungerers.”
"No, not easy. That’s the 

price. It will be difficult for 
you. This bread truly satisfies 
and will threaten those sell­
ing false substitutes—fast 
foods. They’ll want to take the 
bread and destroy it. They may 
even threaten you. Will you 
still go?”
My mouth full of fresh 
bread, I gulped, hesitated. So 
this was the price. Could I 
pay?


Monday, June 29
>  The Wisdom and Courage of
the Early Christians  by James Londis
*  Theme: The church may expect guidance from the Spirit—both in  LOGOS 
dealing  with  internal  situations  and  in  meeting  opposition  from
without—when it remains fearlessly devoted to its mission.
Read Acts 6:1—8:3
Until  Acts  6,  we  know  little  about  the  structure  of the  early 
church. It seemed to evolve as the need arose. No detailed blueprint 
from the  Holy  Spirit existed on how to  solve the many problems it
»  faced. On the contrary, needs were simply identified and prayerfully 
met.
At  this  point  in  its  history,  Jews  of two  kinds  belonged  to  the 
church: Aramaic-speaking Jews (most of them natives of Palestine)
Hp-  and Greek-speaking Jews (whose daily language was Greek, many 
of whom were  either natives  of the  lands  outside  Palestine  or had 
affinities  with the  Greco-Roman  culture).  In the Jewish  culture  of 
that  time  a  tension  existed  between  "Hebrews”  and  "Hellenistic
*  Jews,” which carried over into the early church. That tension came 
to a head over a trivial matter.
Since  the  early believers had  all things  in  common,  distribution 
was made to the poor out of the common funds. The widows (most of 
the poor then [and now] were widows) who spoke Greek complained 
they were not getting treated as well as the widows who spoke Ara­
maic. It is speculated that the responsibility for distribution was in 
v  the hands of "Hebrew” Christians; thus, even if it was fair, the per­
ception existed that it was not fair. To take care of the problem, seven
*  men with Greek names are chosen, suggesting they belonged to the 
Hellenistic group.
The  fact  that  reorganization  was  necessary  indicates  that  the 
church  was  enjoying  phenomenal  growth.  In  addition,  6:7  states 
that  large  numbers  were joining from Jerusalem  itself,  even  from 
among the priests. Placed as it is just before the introduction of Ste- 
i  phen,  this report may  have special  significance.  By telling us that 
the church (still a Jewish sect in many respects)  is so popular that
*  even the priests are confessing Jesus as Messiah, Luke may also be 
telling us that the ties of the early Jewish Christians to the Temple 
service and traditional Judaism were still quite strong. It may even 
be that these priests still functioned in their offices; it certainly does
*  not say they did not.
However, Stephen seems to be one of the earliest leaders to recog-
*  nize  that  there  was  no  way  this  being  both Jewish  and  Christian
^  could go on indefinitely. The new message was inconsistent with the
old in too many fundamental respects. Preaching his understanding 
of the  gospel  as  a  reality  in  tension  with Judaism,  his  arguments 
provoked sharp debate. Scholars believe that at some point a full de- 
bate may have been scheduled.
In  that  debate,  Stephen  would  have  taught  a  radical  doctrine:
»  namely,  that if Jesus  is Messiah,  then the Temple  service  and the 
ceremonial law were unimportant. In this regard he probably went
*  beyond other Hebrew Christians.  Stephen saw (as Paul would later
James  Londis  is  director of the  Washington  Institute  of Contem­
porary Issues, in College Park,  Maryland. 
9


see) that Judaism could not both revere the law and confess Jesus as 
Messiah.
Powerful and brilliant in his rhetoric, Stephen clearly won the ar­
guments in the  synagogue.  Assertive,  young,  and a gifted  speaker, 
the only way the Jews opposed to the church could silence him was 
by arrest. Like Jesus, he was falsely accused of blasphemy. The ma­
jor complaint seemed to be  about his  language against the Temple 
(6:13,  14). Remember: Jesus’ statement "Destroy this temple, and in 
three  days I will  raise  it up” had infuriated the leaders.  Since  any 
threat to the Temple was a threat to the livelihood and religious in­
terests  of the  leaders,  the  charge  was  designed  to  antagonize  the 
people of Jerusalem.
Fearing  that  the  population  would  unequivocally  support  Ste­
phen,  the  chief priests  hired  false  witnesses  to  testify  that  he  at­
tacked the "holy place,” the law, and the customs handed down from 
Moses.
In his defense, Stephen made the following points:
1. The presence of God is not restricted to any one place or build­
ing. Witness the number of places the ark dwelt. Therefore, religion 
is  not  limited  to  the  Temple.  God’s  true  people  have  always  been 
ready,  like  Abraham  and  Moses,  to  go  where  God  leads  and  to 
change their ideas as God reveals His will to them.
2.  Since the  law came after God’s promise-covenant,  the  promise 
of the  covenant  is  more  fundamental  than  the  written  law.  That 
promise  has  been  fulfilled  in  Christ,  who  gives  salvation  by  faith, 
not works.
Stephen then moved from a defense of himself to an attack on the 
Judaism of the chief priests.
3.  Israel’s  history  is  replete  with  examples  of the  nation’s  resis­
tance  to  God’s  attempts  to  save  them.  " 'You  stiff-necked  people, 
with uncircumcised hearts and ears!’ he  shouted.  'You are just like 
your fathers: You always resist the Holy Spirit!’ ” (7:51, NIV).
The  suddenness of his outburst caught the  audience by  surprise. 
Some suggest that something may have been said to Stephen in the 
midst  of his  speech  that  angered  him,  that  made  him  realize  they 
could not be  reasoned with, that they were closed to the truth  and 
interested only in self-justification.
Outraged,  the  leaders  snarled  at  Stephen  and  lost  control.  Still, 
the  power  of the  Holy  Spirit  kept  Stephen  calm.  As  they  accused 
him of blasphemy, he threw the charge right back in their faces.  Fi­
nally, when he said " 'I see heaven open and the Son of Man stand­
ing  at the  right hand of God’ ”  (verse  56,  NIV),  they  covered their 
ears so as not to hear his words and dragged him out of the city to 
stone him.
Why did they wait until he was outside the city? Because killing 
someone in the Temple would have defiled it.  They were  so careful 
not  to  break  their  taboos.  Killing  someone  without  hesitation  was 
appropriate if it was not done in a restricted location.


Sensing  death  was  near,  Stephen  knelt  in  prayer  as  one  stone 
after  another  was  either  thrown  at  him  or  dropped  on  him  from 
above.  He  died  both  seeing  and  revealing Jesus.  Praying that  his 
persecutors would be forgiven,  Stephen’s faithfulness shook Saul of 
Tarsus,  one  of the  instigators and witnesses to his death.  Had Ste­
phen lived, he might have become one of the greatest figures in the 
early church.
From the  many themes in these  chapters,  let us highlight three: 
First, it is important for church leaders to see not only that fairness 
is done but that people perceive it is being done.  Ethnic differences 
in Adventism will always tempt the most disadvantaged (the Helle­
nistic widows) to think they are  not being treated fairly if those  in 
charge are not o f their particular background. This incident suggests 
that the power to administer the church’s resources must be shared 
particularly with those who most need those resources. This creates 
trust  where  there  was  once  suspicion  and builds  the  "unity  of the 
faith” between differing groups.
Second,  the  Christian gospel is  always  in tension with whatever 
power structures exist, both inside and outside the church. Jesus the 
Christ calls us  all  to  account for the  deeds  we  have  done.  Had the 
chief priests been more willing to accept criticism of their traditions 
they would not have killed either Stephen or Jesus. The best in the 
world and the best in the church will always fall short of the ideal of 
God in Christ Jesus.
Last,  when the world  is in rebellion against  God and the  church 
decides  truly to  speak  God’s word to  it,  the  world  (even one full  of 
praying, evangelizing people) will hate and want to kill the church. 
Religiosity is not necessarily faith, nor is leadership in the commu­
nity necessarily faithfulness.


Tuesday, June 30
rESTIMONY
Key text: 
Acts 6:12 and 
7:56-60
1.  Testimonies for the 
Church, vol. 8, p.  15. 
!.  Steps to Christ,  p. 80.
3.  Gospel Workers, pp.
409, 410.
4.  The Desire o f Ages,
p. 678.
5.  Testimonies for the 
Church, vol. 9., pp. 239, 
240. 

Faith in Opposition  by D.  Edward  Keyes
One of the ways our character is strengthened is through having 
our faith tested. This is also true for the church as a whole. From the 
time the church was founded, during the worst times of testing and 
trial, the church was guided in a special way by the Holy Spirit. As 
Stephen  faced  opposition  from  the  Jews  in Jerusalem,  God poured 
His Spirit on him, enabling him to witness fearlessly for Christ.
Ellen  White  provides  many  insights  concerning  the  opposition 
that the early Christians met. She also tells us what we, today, can 
expect in the way of opposition.
Speaking  of the  early  church,  Ellen  White  remarks,  "Notwith­
standing the fierce opposition that the disciples met, in a short time 
the  gospel  of the  kingdom  had  been  sounded  to  all  the  inhabited 
parts of the earth.” 1 There in Jerusalem the disciples of Christ were 
given the Holy Spirit with power, in early-rain proportions, to deal 
with opposition.
But how does  this  same  Holy  Spirit  lead  us  today when  we  face 
opposition?  "You  will  plead  with  God,  and  your  faith  will  be 
strengthened,  and your soul will drink deeper drafts at the well  of 
salvation.  Encountering opposition and trials will  drive you to the 
Bible  and  prayer.  You will  grow  in  grace  and  in  the  knowledge  of 
Christ, and will develop a rich experience.” 2 
From  this  statement  we  learn  that  opposition  drives  us  to  our 
Lord and in turn strengthens our faith. We also see, as in the case of 
Stephen,  it  is  in  labor for  others  that we  will  be  most  fiercely  op­
posed.  "Often  the  Lord’s  workers  are  bitterly  opposed,  and  their 
work is hindered.  They do their best; with earnest, painstaking ef­
fort they sow the good seed.  But the element of opposition becomes 
fiercer and fiercer.” 3  But regardless  of the problems we  encounter, 
the gospel must be carried to a lost world.  "The gospel is to be  car­
ried forward by aggressive warfare, in the midst of opposition, peril, 
loss, and suffering. But those who do this work are only following in 
their Master’s steps.” 4 
If faith  is  strengthened by opposition encountered while  sharing 
our  faith,  then  we  need  not  fear  opposition.  Our  best  example  for 
meeting opposition is found in Jesus Christ:
"When in controversy with Satan in regard to the body of Moses, 
Christ durst not bring against him a railing accusation. He had ev­
ery provocation to  do this,  and Satan was disappointed because he 
could not arouse in Christ a spirit of retaliation.
"The course of Christ in dealing even with the adversary of souls 
should be an example to us in our intercourse with others never to 
bring a railing accusation against any; much less should we employ 
harshness or severity toward those who may be as anxious to know 
the right way as we are ourselves.” 6
REACT:
How can we handle opposition tactfully and still be aggressive in 
our witness?
D. Edward Keyes is a theology student at Columbia Union College, 
Takoma Park,  Maryland.


Wednesday, July 1
Response to Change by Betty Howard
Victorian philosopher John  Stuart Mill  suggests  society may op­
pose change simply to avoid disruption. In his essay "The Subjection 
of Women,” Mill argued that a primary reason inequities existed be­
tween  men  and  women  was  to  be  found  in  the  fact  that  change 
would result in disruption of social patterns. Since Mill’s time social 
patterns have been disrupted. Creative responses to disruption have 
resulted in more justice in human relationships  and better utiliza­
tion of women’s minds.
Creative response to disruption can reap positive results. Acts 6:1, 
2 tells of disruption in the young Christian church. The Jewish tra­
dition of caring for widows disturbed the  Grecian Jews who  feared 
that  the  widows  in  their  community  were  not  receiving  the  same 
care  as  the  Aramaic-speaking  widows.  Verses  3-5  report  that  the 
church responded creatively by appointing deacons who ministered 
to the  needs of the  Grecian widows  and relieved the disciples,  who 
were  attempting to guide  a rapidly growing church.  Order was re­
stored, and the value of caring for one’s own was retained.
Though much Jewish history and tradition points forward to the 
Messiah, many Jews refused to acknowledge Jesus as Messiah. Ste­
phen, in his final speech to the Jewish council, reminded the Jews of 
their  history.  They  must  have  listened  smugly  until  Stephen  ac­
cused  them  of betraying  and  murdering the  Messiah just  as  their 
forefathers  had  persecuted  the  prophets.  By  refusing  to  recognize 
that Jesus changed the perspective of all that had come before, the 
true meaning of the law and the prophets was lost. The decay of val­
ues brought disorder. Acts 8:1-4 hints at the chaos caused by those 
who  refused  to  accept  change,  and  rejoices  in  the  growth  of the 
young church that was open to change.
The Adventist Church has grown from a small group of young be­
lievers in New England to a worldwide church with schools, hospi­
tals, and other institutions on every continent.  Yet a recent Gallup 
survey  in  North  America  indicates  that  many  people  know  little 
about Adventists.  Fully 73 percent of survey respondents could not 
think of anything positive about the church. Adventist pioneers had 
no  access  to  Gallup  polls,  modern  mass  media,  or  public-relations 
techniques. But times have changed. William G. Johnsson, editor of 
the Adventist Review,  in a recent editorial challenges the Seventh- 
day Adventist church to utilize current communications techniques 
to tell the old, old story.
"I’m not  interested in  public relations  simply  as  selling.  But be­
cause I believe the Lord has raised up this movement and given us 
teachings  and  a  way  of  life  that  can  make  people  healthier  and 
happier, as well as providing a hope for the future, I’m troubled that 
we are hiding our light under a bushel. I think the Lord is calling us 
to  consecrated assertiveness born  of a healthy  confidence  and self- 
respect.”* 

EVIDENCE 
Key text: 
Acts 6:1— 
8:3
Adventist Review, Ju 
1986, p. 5.
Betty  Howard  is  the  assistant  dean  for  academic-support  pro­
grams at Columbia Union College, Takoma Park,  Maryland. 
13


Thursday, July 2
Modern-Day Heroes by Randal Wisbey
HOW TO  Everyone  loves a  hero.  Public figures who  are  bigger than  life— 
Key text:  broad-shouldered giants  who  leap  tall  buildings  in  a  single bound.
Mark 10-43-45  Eor the early Christian church  Stephen was such a hero.  Standing 
straight and tall before this auspicious group of chief priests, elders, 
and  teachers  of the  law,  Stephen  led  them  through their  spiritual 
history,  powerfully concluding that,  as  members  of the  Sanhedrin, 
they were guilty of murdering the Son of God. True hero talk.
As  Christians,  we  may  not  be  put  in  a  situation  where  we  will 
have to defend our faith publicly.  It does not seem likely that many 
of us will have to suffer martyrdom as Stephen did. Yet Jesus asks 
today that we be faithful to Him, as Stephen was, in our walk and in 
our talk.
And how are we to be faithful? Jesus doesn’t leave us guessing. As 
He  shared  with  His  disciples,  so  He  shares  with  us:  " 'Whoever 
wants to become great among you must be your servant,  and who­
ever wants to be first must be slave of all’ ” (Mark  10:43, 44, NIV).
Jesus came to serve.  If we  are His followers,  our lives should re­
flect this attitude, as well. He asks that we:
1. Listen to those around us. As we watch Jesus interact with peo­
ple, we immediately sense how well He listened. We can learn much 
from His example. This week practice your listening skills. Learn to 
ask questions—rather than give  answers.  When we  open  our ears, 
as well as our hearts, it is amazing what we will discover.
2.  Watch  for  opportunities  to  be  involved  in people’s  lives.  Take 
your boss  to  lunch.  Bake  some  cookies  for  a  friend  who  is  serving 
overseas as a missionary. Offer to babysit your neighbor’s kids. Help 
a classmate with his or her homework. Jesus asks that we be faith­
ful in the little things, as well as the big things.
3. Translate our life into acts of simple justice. Spend one evening 
a week helping to prepare food at a soup kitchen. Visit the local jail 
or prison. Sponsor a hungry child. Serve as a volunteer at the hospi­
tal. In the end, our desire for justice will show how just we truly be­
lieve God is.
Jesus  asks  us to  live extraordinary  lives.  To  feed the hungry,  to 
clothe  the  naked,  to  care  for  the  hurting  individuals  of our world, 
and to share God’s grace with all who need our help and interest. By 
rendering such service we can be modern-day heroes who stand tall 
for what is right and true. Jesus has never said it will be easy—He 
has not even told us  it will  be  fun.  But He has told us that it will 
bring eternal satisfaction, not only to us but also to those whom we 
help.
REACT
In  Matthew  25 Jesus  challenges  us  to  reach  out  to  the  "least  of 
these.” In your world, who do "these” consist of?
Randal Wisbey is the chaplain at Columbia Union College, Takoma 
Park,  Maryland.
14


Friday, July 3
*  In Contact With  by Arthur Hauck
Mission Control
Toying  with  titles  can  be  tremendously  tempting.  For  example,  OPINION 
the  caption  for  this  quarter,  "The  Church  Aflame,”  could  be  «gy text: 
renamed "Ignition for Mission” and the title for this lesson,  "Truth  ^cts 7.55  pgy 
►  at  A ll  Costs,”  could  be  relabeled  "In  Contact  With  Mission 
Control”—space-age metaphors for a movement that is targeted for 
an  imminent  millennial  excursion  into  the  limitless  universe.  The 
key  text  focuses  on  the  critical  moment  of "cost”  and  "contact”  in 
►  context:  " 'Behold,  I  see  the  heavens  opened,  and  the  Son  of man
standing at the right hand of God’ ” (Acts 7:56, RSV).
Living  by  the  imperative  "We  must  obey  God  rather than  men”
(Acts 5:29, RSV), the fledgling followers of Jesus had scarcely taken 
1*  their first steps in organizing for action when the full fury of the or­
ganized church was turned  loose on them.  In the  cataclysmic colli­
sion of two universal forces, one represented by stones and the other 
by prayer,  one of the first deacons became the first Christian mar- 
tyr. Even as the death-dealing stones pummeled his battered body,
Stephen  remained  in  direct  communication  with  the  life-giving 
Spirit  of Mission  Control.  His  "Roger,  over  and  out”  sign-off mes­
sage—"Lord Jesus,  receive  my  spirit  .  .  .  Lord,  lay  not  this  sin  to 
their charge”  (Acts  7:59,  60)—sounded like an echo from the dark- 
^  ened  crest  of  Golgotha  where  the  church-condemned  Son  of man
hung dying, in shame, on a blood-spattered Roman cross. After sens- 
h  ing the awful anguish of the severed communication in sin’s separa­
tion Jesus paid the ultimate cost.
*  Whatever age, whatever stage, the issue, the forces are the same.
Earth’s history will close  in a final confrontation between an apos­
tate  religion  and  those  on  Heaven’s  mission,  willing  to  share  the 
truth at all cost until Heaven suddenly and finally intervenes to ter- 
minate the conflict.
When Jesus tried to explain His beaming into space to prepare a 
place,  His  return,  and  His  momentous  rendezvous  in  the  sky,
Thomas  asked  Him  how  and  where.  Jesus  replied,  "I  am  the way,
*  the truth, and the life . . . ” (John 14:6). Jesus taught that He was the 
truth lived.  The  method  of Heaven’s  mission  is  a  living truth—we 
witness what we are. The cryptic cost of that witness is mirrored in 
the Greek word from which it is translated—martur.
Since this is an OPINION article, a final opinion. The designers of 
this  lesson  seemed  to  have  ended  one  verse  too  soon.  Maybe  the 
strange logic of witnessing seemed too elusive, especially to speak of 
»  unmerciful persecution followed by a therefore: "Therefore they that
were scattered abroad went every where preaching the word” (Acts 
8:4).
* 
Arthur Hauck is chairman of the communication department at Co­
lumbia Union College, Takoma Park,  Maryland. 
15


Lesson  2,  July 5-11
Drama on  the 
Damascus  Road
“ For  Paul  Is  my  chosen  Instrument  to  take  my  message  to the 
nations  and  before  kings,  as  well  as  to  the  people  of  Israel” 
(Acts 9:15,  TLB).


Sunday, July 5
Zealous— 
but Not Listening 

by Maxine Newell
Everyone who knows me 
will tell you that I am a zealous 
person. Even as a child I was 
enthusiastic about whatever I 
did. (You know the kind of 
person I’m talking about.) If I 
was going to do something, I 
thought it was best to do it 
wholeheartedly and enjoy it, 
rather than moaning and 
groaning and making it more 
painful than it really was.
I grew up with that same 
spirit, especially where the 
teachings of Judaism were 
concerned. Whatever my teach­
ers taught me I accepted as 
truth. I never doubted them, 
because I knew they were led 
by God. Whenever anyone chal­
lenged their authority it only 
made me determined to prove 
that my teachers were right.
I was what you would call a 
real Jew. I would have de­
fended my faith with my life if 
I needed to. That was the 
reason I could not understand 
these people who called them­
selves followers of Jesus. I felt 
sorry for them because I knew 
they had it all wrong, and I 
was going to set them right.
I soon realized, however, 
that there was no changing 
their minds. I worked to show 
them the light, but they would 
not listen, so I resorted to a 
different approach. If they 
wouldn’t listen to me, then I 
would have to get rid of them. 
Little did I know that my at­
tempts to wipe them out would 
only cause them to grow.
As I look back I realize that 

those followers of Jesus really 
had the truth. Like the 
Bereans, they had searched the 
Scriptures and had found the 
Way. But while I persecuted 
them, I was pleased with 
what I was doing, and so were 
the church leaders—so much 
so that they sent me to Damas­
cus to do my thing there.
It was on that trip to Da­
mascus that my life took a 
strange turn. A bright flash of 
light blinded me, and God actu­
ally spoke to me from the sky, 
making me realize that all 
along I had been going the 
wrong way. After that experi­
ence I was no longer a perse­
cutor, but became a follower of 
Jesus, thus adding to the 
ranks of God’s children.
From then on I also became 
one of the persecuted. But de­
spite persecution, the church 
grew from strength to strength. 
Everything mushroomed, and 
Christ’s name was spread far 
and wide.
So that you don’t make the 
same mistake I did, you need to 
think about these questions: 
First, are you the persecutor or 
the persecuted? Second, have 
you searched the Scriptures 
and decided to follow the 
truth enthusiastically? I am 
still zealous for the Lord’s 
cause and I am still persecuted. 
But I thank the Lord for my 
persecutions, because they 
force me to depend on Him ev­
ery day.
With Christian greetings,
Paul. 

INTRO­
DUCTION
Scripture: 
Acts 9:15
*  Maxine Newell is a general studies student at Columbia Union Col­
lege, Takoma  Park,  Maryland. 
17


Monday, July 6
LOGOS 

“Have Spirit—   by Richard  Fredericks
Will Travel”
Theme: When  Christ  has  a  people  utterly  committed  to  Him, 
even  Satan’s  weapons—persecution  and  a  persecutor  [Saul]—be-  ^ 
come instruments used by God for the spread of the gospel.
1.  Down and Out—to the World! (read Acts 8:1-40)
Even as Jesus’ death resulted in a good thing (salvation for hu­
manity),  persecution  against  the  early  church  (a  terrible  thing), 
resulted  in  more  people’s  hearing  of Christ’s  saving  grace  (Acts 
8:1-5). Here is the glory of God’s sovereignty.  Even in the midst of  4 
evil  actions,  God  is  carrying  forward  His  redemptive  purposes. 
Before  Stephen’s  martyrdom  and  Saul’s  attacks  on  the  early  be-  * 
lievers (7:58—8:3), the new church existed only in Jerusalem, and 
its spokespeople were a selected few. But at this point in the book  ’ 
of Acts multitudes of disciples are squeezed out of the ancient city 
into the rest of Judea and Samaria, taking with them the message 
of a risen Christ (8:5-25).
Luke uses the adventures of Philip (a displaced "layman”) to il­
lustrate  the  results  of  this  scattering.  Driven  from  his  home 
(imagine how you would react to such a crisis), he heads for "a city 
in Samaria and proclaimed the Christ” (8:5, NIV). The Spirit is on 
hand  to  help  through  m iraculous  m anifestations  of  power, 
thereby  illustrating  and  confirming  the  greater  miracle  of new  „ 
life in Christ. Remember, the Spirit’s gifts are to uplift the gospel.
If the  gospel  is  lost,  ignored,  or  even  given  secondary  priority, 
then the gifts quickly disappear.
Philip’s  witness  to  Christ  results  in  many  conversions.  But  ♦ 
again (remember Ananias and Sapphira),  not all are genuine.  Si­
mon, a sorcerer, "boasted that he was someone great” and had ac-  ♦ 
cepted the  title  of the  "divine power  known  as  the  Great  Power” 
(8:10, NIV)—that is, God in human flesh—in case you missed it! It  ' 
was  a  hard  blow  when  he  was  confronted  by  the  genuine  article 
through Philip’s teaching.  But, being a shrewd man,  he professes 
faith, bides his time, and later tries to buy the Holy Spirit’s power 
from Peter (8:13-24).  Simon wanted power, but divorced from  ab­
solute surrender.  He wanted it for self-aggrandizement.
Peter’s  condemnation  of Simon  is  stern,  but he  leaves  the  door -  
open  for  repentance.  In  the  Greek,  Peter  is  actually  saying:  "To 
p erd ition   w ith   you  and  you r  m oney!  .  .  .  R epent  o f  this 
wickedness”  (8:20,  21).  Verse  24  suggests that Simon  did  not re­
pent.  He  sought  to  escape  only  the  negative  consequences  of his 
greed  and  lust  for  power.  Indeed,  history  records  that  Simon  « 
Magus went on to become one of the earliest and greatest enemies 
of the  gospel.  He  tried  to  ignore  an  inescapable  law  of life:  " 'No 4  
one  can  serve  two  masters.  Either he  will  hate  the  one  and  love 
the  other.  .  .  .  You cannot  serve  both  God  and  Money’ ”  (Matt. 
6:24, NIV).
Meanwhile  the  positive  adventure  goes  on.  The  Spirit  teams  up 
with an angel to put Philip in touch with the treasurer of Ethiopia.
He  is  pondering  the  prophecy  of the  suffering  Lamb  in  Isaiah  53  4
Richard Fredericks is an assistant professor of religion and theol- *
ogy at Columbia Union College, Takoma Park,  Maryland.
18


while heading home  in his  chariot (8:26-40).  What an opportunity! 
u  Philip begins with the man’s questions (a good principle), and leads 
him to see Jesus as Lord.
2.  The Beloved Enemy (read Acts 9:1-42)
This  chapter  teaches  many  powerful  lessons,  including the  com­
forting one that Christ sees even a quiet,  less dramatic ministry as
►  so important He will perform a mighty miracle to sustain it (verses 
32-42). But above all else, this chapter contains the most important
►  event  for  post-resurrection  New  Testament  history:  a  face-to-face 
encounter  between  the  risen  Christ  and  a  persecuting  Pharisee
n  named Saul (verses 1-19).
It  happened just  outside  Damascus.  Filled  with  murderous  zeal 
against the sect of Christ, Saul is laid in the dust by a brilliant flash 
of light and stares straight into the face of the One he thought was
*  dead, an imposter, and the object of his hate. It was one of two faces 
that  forever  remained  etched  on  his  consciousness.  The  other face
¥  was  Stephen’s  (Acts  7).  In Stephen’s  eyes he first  saw the peace  of 
one dying with Christ.  Now, in Jesus’ eyes he beholds the forgiving 
love of the One who died for him. 
r  The  brief exchange  between  the  smitten  Pharisee  and  the  risen 
Christ laid the foundation for Paul’s gospel; a presentation of Christ 
y  and Him crucified that was destined to turn the world upside down.
Imagine the  explosion in Saul’s mind as he  looked at that omnipo- 
f tent face and heard the words: " 'I am Jesus, whom you are persecut­
ing  [by  persecuting  the  Christian  community—what  Paul  would
*  later call the body of Christ]’ ” (9:5, NIV).
After that awesome moment of revelation Saul experienced three
*  days and nights of deathlike darkness without food or water (verse 
9).  Surely  during  this  dark  time  Saul’s  mind  saw  every  prophecy 
and  symbol  from  Genesis  to  Malachi  in  the  light  of  two  new 
realities:  that  the  crucified  Nazarene  was  Messiah,  the  incarnate
'   Son  of God;  and  that  redemption  into  God’s  kingdom  had  come 
through His death for sins on a criminal’s cross.
*  After  three  days  came  Saul’s  "resurrection”  through  the  Spirit 
into a new life and baptism into the Lord Jesus (verses  10-19). It is 
interesting to  note  in  this  situation  how  God  'redeems’  two names 
associated with infamy—Judas (who housed the  smitten Saul)  and 
Ananias  (who  gave  him  his  apostolic  commission  and  was  Paul’s
»  first Christian friend after conversion).
Notice  especially  verses  16,  17  and  compare  them  with  Acts 
y  22:14-16. Christ calls Saul to be His "chosen instrument” to carry 
the gospel across all cultural and racial barriers, and even to pen- 
m  etrate the highest power structures of his day with the message of 
a crucified Saviour. But notice the next thing the risen Lord says: 
"I  will  show  him  how  much  he  must  suffer  for  my  name  (9:16, 
NIV).” Conversion is not presented here as a warm, gushy feeling, 
k  an emotional high, or a ticket to ease and affluence.  It is a call to
19


commitment,  to  "follow  the  Lamb  wherever  He  goes”—even  to  a 
cross.  ^
The love of Christ, which forgave and healed sinners, was a sacri­
ficial,  suffering  love  that  entered  into  the  hurt  and  hate  of the 
world. Jesus never ignored needs.  He didn’t seek prestige, security, 
or self-fulfillment. Paul’s call to suffer was a call to share in Christ’s 
sacrificial  love.  Paul did suffer much.  But never in history has one 
life known more fulfillment, satisfaction, and meaning.  *
The temptation for us today is to desire, above loyalty to Christ, to 
be comfortable, coddled, and esteemed by society. But Christ knows  * 
our deeper needs. He calls us to serve Him, to suffer for Him, and to 
share His healing love in a broken world. As we say Yes, His Spirit  r 
removes the scales from our eyes (9:18), and we too begin to under­
stand life as it really is.
20


Tuesday, July 7
Paul’s Magnificent  by Richard  Fredericks
Obsession
► 
Five times Paul received the horrible ”40 lashes minus one” of the  TESTIMONY 
y  Roman  whip,  three  times  he  was  beaten  by  mobs,  three  times  Key text: 
shipwrecked and once "stoned” but not killed (2 Cor.  11:24, 25). Yet  Qal. 6:14
►  he  pushed  on  doggedly,  determined  to  share  his  'magnificent 
obsession.’
What  made  Paul  tick?  Why  would  the  greatest  and  mightiest 
apostle of history say of himself:  "Christ Jesus came into the world
*  to save sinners— of whom I am the worst” (1 Tim. 1:15, NIV); and of 
his successful ministry:  "God forbid that I  should boast about  any-
*  thing .  .  . except the cross of our Lord Jesus Christ” (Gal. 6:14, Phil­
lips).
"  In the following selections, taken from three chapters in The Acts 
o f the  Apostles,  Ellen  White  eloquently  explores  the  motivating 
force  that  gave  this  short,  bald,  bow-legged  Pharisee  the  dynamic 
power and fulfillment of ten lives! It began in a flash of light "above 
the brightness of the sun” on the road to Damascus:
"While the light continued to shine round about them, Saul heard 'a 
voice  speaking  . . .   in  the  Hebrew tongue’  (Acts  26:14),  'saying  unto 
him, Saul, Saul, why persecutest thou Me? And he said, Who art Thou,
Lord? And the Lord said, I am Jesus whom thou persecutest..  .  . ’
*  "Filled with fear, and almost blinded by the intensity of the light, 
the companions of Saul heard a voice, but saw no man. But Saul un-
y  derstood  the  words  that  were  spoken,  and  to  him  was  clearly  re­
vealed the One who spoke—even the Son of God. In the glorious Be- 
i  ing who stood before him he saw the Crucified One. Upon the soul of 
the  stricken  Jew  the  image  of the  Saviour’s  countenance  was  im- 
v  printed forever.” 1
",  .  .  in Paul’s day the  cross was regarded with feelings of repul-
*  sion and horror. To uphold as the Saviour of mankind one who had 
met death on the cross, would naturally call forth ridicule and oppo­
sition.  .  .  .
"But to Paul the cross was the one object of supreme interest. Ever 
y  since he had been  arrested in his career of persecution against the 
followers of the crucified Nazarene he had never ceased to glory in 
the cross. At that time there had been given him a revelation of the 
infinite love of God,  as revealed in the death of Christ;  and a mar­
velous transformation had been wrought in his life, bringing all his 
plans and purposes in harmony with heaven. From that hour he had 
been  a  new  man  in  Christ.  He  knew  by  personal  experience  that 
»  when  a  sinner  once  beholds  the  love  of the  Father,  as  seen  in  the 
sacrifice of His Son,  and yields to the divine influence,  a change of 
► heart takes place, and henceforth Christ is all in all.
"At the time of his conversion,  Paul was inspired  with a longing
► <  desire to help his fellowmen to behold Jesus of Nazareth as the Son
of the  living God,  mighty to transform  and to  save.  Henceforth his 
life  was  wholly devoted to an effort to portray  the love and power of 
the Crucified One.  . . .   If ever his ardor in the path of duty flagged,
*  one  glance  at  the  cross  and  the  amazing  love  there  revealed,  was
* Richard Fredericks is an assistant professor of religion and theol­
ogy at Columbia Union  College, Takoma Park,  Maryland. 
21


enough to cause him to gird up the loins of his mind and press for­
ward in the path of self-denial.” 2
"If those who today are teaching the word of God, would uplift the 
cross of Christ higher and  still higher,  their ministry would  be far 
more successful. If sinners can be led to give one earnest look at the 
cross,  if they  can  obtain  a  full  view  of the  crucified  Saviour,  they 
will realize the depth of God’s compassion and sinfulness of sin.  .  .  .
"Without the cross, man could have no union with the Father. On 
it depends our every hope.  From it shines the light of the Saviour’s 
love, and when at the foot of the cross the sinner looks up to the One 
who died to save him, he may rejoice with fullness of joy, for his sins 
are pardoned. Kneeling in faith at the cross, he has reached the high­
est place to which man can attain.  .  .  .  Can we wonder that Paul ex­
claimed, 'God forbid that I should glory, save in the cross of our Lord 
Jesus Christ’? Galatians 6:14. It is our privilege also to glory in the 
cross, our privilege to give ourselves wholly to Him who gave Him­
self for us.” 3
1. The Acts of the Apos­
tles, pp.  114,115.
2. Ibid., pp 245, 246.  (Ital­
ics supplied.)
3. Ibid., pp. 209, 210. (Ital­
ics supplied.)


Wednesday, July 8
'  On Being Spirit-led  by Dale L. Walker
The drama in this passage centers on two individuals: Philip and  EVIDENCE
►  the eunuch. The scene is a desert road between Jerusalem and Gaza.  Key text:
We  will  focus  our  attention  on  the  actions taken by both  men  and  Acts 8:26-40
‘  what can be learned from these actions.
The  book  of Acts  does  not  contain  much  detailed  information 
about Philip and his activities, but what is provided shows him to be 
a man willing to be led and used by the Spirit. Philip was working
*  successfully among the Samaritans when the Spirit gave him direc­
tions for an unusual assignment. At this same point and again at a
*  later point in the narrative,  Philip’s response is immediate and de­
cided. In verse 27 we see Philip setting out in the direction in which
"   the Spirit guided him. In verse 29, Philip is again given a directive 
by the Spirit; this time it is to join the eunuch in his chariot. Philip’s 
response is immediate.
^  We now focus our attention on the eunuch returning from Jerusa­
lem  to  his  home  in  Ethiopia,  where  he  served  as  the  treasurer  in 
w  Queen Candace’s court. The fact that the Ethiopian had been to Je­
rusalem suggests that he was a Gentile interested in Judaism. It is 
probable that he was a semi-proselyte, because as a eunuch he could 
not be a full proselyte (see Deuteronomy 23:1). 
j.  One  is  struck  by  the  directness  of the  eunuch’s  initial  question
concerning Isaiah 53:7, &—the passage he is reading. He asks Philip 
i  of whom the prophet spoke. The eunuch is not concerned with lesser 
issues; he wants to know the identity of the person referred to in Isa- 
iah.  The  determination  of the  eunuch  to  be  baptized  immediately 
also  is  noteworthy.  Taking  the  initiative,  he  has  no  hesitation  as
*  demonstrated by his query,  "What doth hinder me to be baptized?”
(8:36).
*  As the story closes,  Philip is drawn away,  and the eunuch disap­
pears in the distance. Other than the final comment that the eunuch 
rejoiced, we know nothing more of him.  But how meaningful is the 
statement of his response to having accepted the gospel. One can be 
assured that he did not keep the message of the gospel to himself.
When  Philip  is  called  away  from  his  work  among the  people  in 
Samaria and is led to this individual it is a  clear demonstration of 
the  importance  that  Christ  places  on  a  soul.  We  often  encounter 
such opportunistic situations as Philip did. The Spirit may guide us 
to someone, someone may make a comment or ask a question, or we 
may  have  opportunities  to  share  the  message  of the  gospel,  which 
»  can create in that person the same joy that the eunuch experienced.
►  REACT
What should our response be when an opportunity for sharing the 
gospel presents itself? How can we be Spirit-led in order to take ad­
vantage of these opportunities?
►
*  Dale  L.  Walker is a senior theology  major at Columbia  Union  Col­
lege, Takoma Park,  Maryland. 
23


Thursday, July 9
Me?  by Steven  Blackburn
Chosen of God?
HOW TO  Stoning—I ’m  not  sure  I  can  imagine  a  more  gruesome  death. 
Key text:  What  kind  of person  would  stand  by  and  condone  the  stoning  of  4 
Acts 9:15  someone  for  his  religion?  "And  Saul  was  there,  giving  approval  to
his  [Stephen’s]  death.  .  .  .  Saul  began to destroy the  church.  Going  4 
from house to house,  he dragged off men and women and put them 
in prison” (Acts 8:1-3, NIV). Wouldn’t it seem likely that God would 
look upon Saul as one of the most vile of sinners?
And yet, God says, " 'This man [Saul] is my chosen instrument to  * 
carry  my  name  before  the  Gentiles  and their kings  and before  the 
people of Israel’ ” (Acts 9:15, NIV).  *
Something is wrong! God isn’t reacting "logically” !
WTien you think about it,  God frequently does  not react the  way  " 
our  frail,  human  logic  expects.  And  aren’t  you  glad?  How  many 
times  have  you  felt  as  if God  couldn’t  possibly  love  you  after  all 
you’ve  done?  How  many  times  have  you  questioned  His  promised  w 
forgiveness?
You see, God knows the potential that is locked inside each of us.  n 
Acts  9:15  shows  us  His  ability  to  look  beyond  our  shortcomings. 
Let’s apply this verse by using a simple, two-part "How to”:
1.  Like Paul,  believe that you  are  specifically chosen of God.  No 
matter how you feel about yourself, your worth to God is established  4 
by  the  fact  that  He  chose  you.  "As  it  is,  you  do  not  belong  to  the 
world,  but  I  have  chosen  you  out  of the  world”  (John  15:19,  NIV). 
"From the beginning God chose you to be saved through the sancti­
fying work  of the  Spirit and through  belief in  the  truth”  (2  Thess.  V 
2:13, NIV).  "You are a chosen people, a royal priesthood, a holy na­
tion, a people belonging to God”  (1  Peter. 2:9, NIV).  v
2.  Believe in your responsibility to  share the  gospel  with others. 
Separatism has no place in today’s Christianity.  Saul  was commis-  *
sioned of God to communicate His message to the Gentiles and their 
kings.  Sharing  the  gospel  with  your  community  and  its  leaders, 
whether local, national, or international, builds confidence.  "God is 
there,  look in g  beyond  tod ay ’s  failu res  at  tom orrow ’s  ' 
accomplishments.” This is a message our world desperately needs to 
hear.  *
With the kind of faith and trust God has in you and me, how can 
we be anything but the most confident of His children? Armed with 
such confidence,  no prejudice,  no persecution, nothing will  halt the 
progress of God’s message in us, and His message to the world.
What a promise, and what a future, we have to look forward to!  4
REACT  4
What people can you think of in your lifetime that might appear 
to be terrible sinners, and yet may be seen in God’s eyes as modern-  *-«
day Sauls? 
4
Steven  Blackburn  is associate vice-president for financial  admin-  *
istration at Columbia Union College, Takoma Park,  Maryland.
24


Friday, July 10
The Soul  by David S.  Scholey
Under Scrutiny
The  ninth  chapter  of  Acts  begins  with  a  startling  transition.  OPINION 
"Meanwhile,  Saul  was  still  breathing  out  murderous  threats  Key text: 
against the Lord’s disciples”  (NIV).  The next verse tells us that he  Acts 9:22 
obtained from the high priest "letters” [arrest warrants, that is] "to 
the synagogues in Damascus, so that if he found any there who be­
longed to the Way, whether men or women,  he might take them as 
prisoners to Jerusalem.” Then, no more than eighteen verses later, 
the account concerning Saul states that "at once he began to preach 
in the synagogues that Jesus is the Son of God.”
Since the Bible is a veritable Reader’s Digest of the early history 
of God’s people, it is not uncommon to run across such condensations 
and compressions of incident. But what happened in between?
First of all, the populace knew Saul for his persecution of Chris­
tians.  He  was  relentless,  fanatical.  He  had  been  present  and  had 
given approval to the vicious, public death of Stephen (8:1). And "on 
that day a great persecution broke out against the church at Jerusa­
lem.  .  .  .  Saul  began  to  destroy  the  church.  Going  from  house  to 
house, he dragged off people and put them in prison” (8:1-3, NIV).
Saul’s reputation for partisan hatred preceded him to Damascus.
Thus,  his  behavior  in  the  synagogues—that  of preaching Jesus  as 
the Son of God— brought about reactions of astonishment. "Isn’t he 
the  man  who  raised  havoc  in  Jerusalem  among  those  who  call  on 
this name? And hasn’t he come here to take them as prisoners to the 
chief priests?”
How often have new Christians, ancient and modern alike, had to 
face their friends, their acquaintances, and had to behave contrarily 
to what was expected by those close to them? Here is the awkward, 
naked moment when belief sets the believer apart, and every inch of 
him or her is called into question under a harsh, scrutinizing light.
"What  do  you  mean—you won’t  anymore,  you don’t  anymore,  you 
can’t? Who do you think you are?” Here is perhaps the most intense 
loneliness of Christianity aside from the longing for a perfect com­
munion with God.
"Yet  Saul  grew  more  and more powerful,”  (9:22),  and he  baffled 
those  who  had ridiculed him "by proving that Jesus  is the  Christ”
(NIV).
Nevertheless,  Saul  continued  to  do  battle  with  his  reputation.
Later, in Jerusalem, "he tried to join the disciples, but they were all 
afraid of him, not believing that he really was a disciple” (verse 26,
NIV). Saul’s fortune at this tense moment was Barnabas. Because of 
Barnabas’  testimony  about  Saul’s  Damascus  encounters,  the  apos­
tles acknowledged Saul as a fellow believer, and he began practicing 
his faith with confidence throughout the city.
For the novice Christian today, Jesus Himself can be the Barna­
bas to take the case before those in doubt. He remains the seemingly 
silent, yet always pleading, partner to every believer.  He is the ad­
vocate for the awkward, naked figure beneath the spotlight of acri­
mony.
David  S.  Scholey  is  tutorial  and  special  projects  coordinator  for 
Academic Support  Programs at Columbia  Union  College,  Takoma 
Park,  Maryland. 
25


Lesson  3,  July  12-18
The  Gospel  to  the 
G o i y m
"Whoever fears him and does what is right is acceptable to him, 
no matter what  race  he belongs to”  (Acts  10:35,  GNB).


Sunday, July 12
Of Baal Worship 
and the Church 
Board
"Trina, I think I’m going to 
quit the board. You just would 
not believe these people!”
My friend was just elected 
to a church office and a seat on 
the board. Last night was her 
first meeting.
"What happened?” I asked. 
"Everything started out 
okay. We talked about Vaca­
tion Bible School and how to 
pay for the arts and crafts, and 
then we looked over the min­
utes from the last board 
meeting.”
"And—what happened?” I 
urged.
"We were all reading 
through the minutes when the 
elder sitting next to me said:
'I’d like to know what authority 
you had to do this. I can’t be­
lieve you would let our holy 
sanctuary be used for devil 
worship!’
"Fifteen pairs of eyes riv­
eted on the elder. He waved the 
photocopied pages and pro­
claimed: 'When Christ was on 
this earth, He would never 
have allowed Baal to be wor­
shiped in His Temple.’
"I stared in disbelief, know­
ing what he must be referring 
to. The board had voted to 
rent the church on Sundays to a 
local congregation. I just 
could not keep quiet: 'They 
aren’t Baal worshipers— 
they’re Christians. They 

worship Christ!’
"He wrinkled his face and 
shook his head: 'I don’t know 
what they are. But if they 
worship on Sunday, they’re 
Baal worshipers. Haven’t you 
read Daniel and Revelation?’ 
"Trina, I just don’t 
understand.”
Her story reminded me of 
something I heard years ago: 
Saint Peter was leading a 
group on a tour of heaven. He 
pointed out the gates of pearl, 
the streets of gold, and the 
river of life. As they rounded 
the bend he paused, lifted his 
finger to his lips, and whis­
pered, "Shhh. We have to be 
quiet going through here.
This is where the Adventists 
live, and they think they’re 
the only ones here.”
Tolerance. Sometimes it 
seems Seventh-day Adventists 
have a particularly tough 
time understanding what that 
means. Is it because we’ve 
concentrated so long and hard 
on being different from other 
Christians that we are afraid to 
acknowledge that in many 
ways we are similar?
Have we forgotten that 
there are other people who wor­
ship God? People who love 
Him, pray to Him, and sing 
about Him. And have we for­
gotten that God, our Father 
and theirs, loves them, too? 

INTRO­
DUCTION
Scripture: 
Acts 10:28 and 
Acts 10:34, 35
Trina  Magi  is  director  of  public  relations  at  Columbia  Union 
College, Takoma Park,  Maryland.


Monday, July 13
The Beginning of  by Bertram  L.  Melbourne
the Gentile Mission
LOGOS  Theme: In breaching the wall of separation between Gentile and
Jew  with  the  message  of  Christ’s  salvation,  God  showed  that  in  < 
Jesus all human beings are one.
1. Peter in Western Palestine (read Acts 9:32-43)
Peter’s missionary itinerary took him among the churches in Ju­
dea, Galilee,  and Samaria (9:31). Luke outlines Peter’s activities in 
Lydda and Joppa, for they  specify his location and mental  attitude 
for  the  Gentile  mission.  At  Lydda,  Peter  meets  a  paralytic  (Luke  4 
employs  precise  medical  terminology  to  describe  his  condition1)  to 
whom he announces healing by Jesus.  After at least eight years of  4 
having others prepare his pallet, Aeneas,  at Peter’s command, per­
forms the task himself. This miracle results in a tremendous inflow  r 
of souls  from  Lydda  and  Sharon.  The  news  spreads  also  to  Joppa, 
twelve miles away.
At Joppa,  the  members  are  mourning  the  loss  of Dorcas,  whose 
charitable deeds have  impacted positively  on  the  city.  They there-  9 
fore  send  for  Peter.  On  his  arrival  he  dismisses  mourners  and 
speaks  with  God.  Following  his  prayer,  he  says,  " 'Tabitha,  rise’ ”  9  
(verse 40, RSV2), and assists her in rising.  Can you imagine the joy 
of the saints when Peter presents her alive? Tremendous evangelis­
tic benefits  are derived  from this  miracle,  for many believe  on the  t 
Lord.
Luke  now  describes  how  Peter  gets  to  Caesarea,  the  point  from 
which he will be  summoned for the Gentile  mission.  Interestingly, 
Peter is staying at the house of Simon, a tanner. For Peter to be re-  V 
siding with  Simon  when tanning was  a despised profession  among 
the  Jews3  indicates  some  progress  of thought  in  respect  to  Jewish  v- 
scruples.
Why  do you  think  there are  not  more  miracles  like  the  raising of 
Dorcas in the church today ? How would you define a miracle ?
2. Cornelius’ and Peter’s Visions (read Acts 10:1-33)  *
The first specific indication from God authorizing a  Gentile mis­
sion was marked by a number of supernatural manifestations. First,  m 
God gave two visions—one each to Cornelius and Peter. Cornelius, a 
Roman  centurion  in  charge  of  100  men  (comparable  to  a  modern  " 
noncommissioned officer4), was a "God-fearer” (not a full proselyte, 
since he was neither circumcised nor baptized), and he received the 
first  vision.  As  he  was  having his  evening devotions,  an  angel  in-  4
formed  him  that  God  was  about to  reward  his  piety,  so  he  should 
send to Joppa for Simon Peter.  ^
While  the  messengers  were  en  route,  a  hungry  Peter  went  onto 
the  housetop  to  pray  as  he  awaited  his  meal.  While  there,  he  re-  k~
ceived a vision. Three times he was directed to kill  and eat from  a 
four-cornered sheet that descended, filled with various kinds of ani­
mals, reptiles, and birds. Each time he refused but was told that he 
should not call common or unclean that which God had cleansed. As  *
Bertram  L.  Melbourne is an associate professor of religion at Co-  * 
lumbia Union College, Takoma Park,  Maryland.
28


he  tried  to  figure  out  the  meaning  of the  vision,  Cornelius’  envoy 
>  arrived.  As  Peter  listened  to  their  story  he  realized  that  God was 
telling him  not  to  call  the  Gentiles  common  or  unclean  as  Jewish 
scruples  required.  They too had  a  share  in the  gospel,  for the wall 
the Jews had erected  separating them from other nations was now 
breached.  He  therefore  accompanied  the  men  to  Cornelius’  house, 
where  he  found  a  waiting  audience,  for  Cornelius  had  begun  mis-
*  sionary work and had extended invitations to his friends and rela­
tives.
3.The  Gentile  Pentecost  and  the  Jewish  Response  (read 
'   Acts 10:34— 11:18)
After listening to Cornelius’ story Peter acknowledges that God is 
not discriminating against anyone in the composition of His church, 
but is seeking the pious and devout from all nations. He outlined to 
^  the assembly "the apostolic kerygma in a nutshell,” including some 
details about the ministry of Jesus that the Gentiles might not have
*  known. Interestingly, the scope of the kerygma outlined here corre­
sponds to that of Mark’s Gospel.5
Peter’s presentation is interrupted by what has fittingly been de-
*  scribed  as  the  "Pentecost  of the  Gentile  world.” 6  The  evidence  for 
this designation is precise as the following comments indicate:
a. The companions of Peter were amazed that the gift of the Spirit 
was poured out "even on the Gentiles” (10:45);
V  b. Peter admitted that the Gentiles received the Holy Spirit" 'just
as  we  have’ ”  (10:47),  and  that  it  fell  on  them  " 'as  on  us  at  the 
w  beginning’ ” (11:15);
c. Peter’s statement that " 'God gave the same gift to them as He
*  gave to us when we believed.’ ” (11:17);
d. The application of Jesus’ words " 'John baptized with water, but 
you  shall  be  baptized  with the Holy  Spirit’ ”  (11:16)  to  the  experi­
ence.
*  Not only did Cornelius and his companions receive the Spirit but 
they  spoke  in  tongues.  God  had  decisively  acted to  demonstrate  to
*  the circumcision party His will regarding the salvation of the Gen­
tiles.
An  interesting  parallel  with  Acts  2  is  detectable.  While  at  that 
Pentecost the gift of the Spirit was preceded by conviction of sin, re­
pentance, and baptism in the name of Jesus; here the outpouring of 
the Spirit preceded baptism.  It served as that decisive factor which 
heralded the baptism of Cornelius and the inflow of the Gentiles. 
k  The Jerusalem brethren’s response to the conversion of Gentiles is 
noteworthy.  They did not criticize Peter for baptizing Gentiles, but 
for  socializing  and  having table  fellowship  with them.  The  crucial 
issue concerned whether the  Gentiles should become Jews in order 
to enter the church or whether they should be accepted without pre­
conditions.  Peter’s  delineation  of  God’s  decisive  actions  on  the
*  Gentiles’ behalf silenced his opponents for a while at least  (11:18).
♦ 
29


Rather than rejoicing at the expansion of the gospel and the inflow 
of the Gentiles, some Christians were more concerned about ceremo-  « 
nial  purity.  Could  it  be  that  today  while  God  is  working  for  the 
progress of the gospel there are those who are more concerned about 
maintaining  barriers  of class,  culture,  race,  status  or  gender?  To 
such the message is clear: God recognizes no national, racial, social, 
or  gender  barriers  in  His  church.  Christ  demolished  the  dividing 
wall of hostility (Eph. 2:14) and requires a demonstration of unity in  * 
His church as a witness to the world (John  17:20-23). 
4
What am I doing as an individual to make all God’s children  wel­
comed and at home in His Church?  ’
4.  The Christians at Antioch (read Acts 11:19-30)
While these events were transpiring, God was working in another 
way for the inclusion of the Gentiles. Some Hellenistic Jews went to  r
Antioch and began to work among the Gentiles. God prospered their 
efforts (11:21) and many Gentiles were converted.  Barnabas had to  *
be  sent  to  Antioch  as  a  missionary.  The  growth  was  tremendous. 
Soon  he  sought  the  help  of Saul  of Tarsus,  who  later  became  the 
apostle to  the  Gentiles and the  one  who  was most  instrumental  in  j 
taking the gospel to the ends of the earth.
The influence of these believers was so positive,  and their imita­
tion of and witness to Christ so effective, that soon they were dubbed 
"Christians.” It is noteworthy that this branch of the church did not  V
grow in isolation of the Jerusalem church. When they learned of the 
impending famine they sent aid, thus demonstrating Christian con-  v*
cern. 
*
What impressions o f Chirst am I leaving with  those  with  whom I 
interact daily ?  What can I do to foster a spirit of unity and fraternity 
in God’s church today'?
I .  F.  F.  Bruce, Commen­
tary on the Book of Acts 
irand  Rapids:  Eerdmans 
Publishing Co.,  1983),
p. 210.
All scriptural references 
are taken from the RSV. 
See Joachim Jeremias, 
Jerusalem in the Times 
of Jesus (London: SCM 
Press Ltd.,  1969), 
pp. 303-310. 
I.  F.  F.  Bruce, Commen­
tary on the Book of Acts 
rand Rapids: Eerdmans 
Publishing Co.,  1983), 
p. 215.
5.  Ibid., p. 226.
6.  Ibid., p. 229. 
30


Tuesday, July 14
When God  by Joy C. Cassano
Loves Destruction
Our God is one of creation, not of destruction. This fact is common  TESTIMONY 
k  knowledge  in  the  Bible,  where  destruction  of  life  is  called  God’s  Key text: 
"strange” act.  Yet this same God crops up again and again as a de-  Acts  10:28, 35 
stroyer in a different sense—a destroyer, not of life, but of obstacles 
to it. We can see Him as a sort of cosmic demolition expert who razes 
our cherished "walls of partition,” shreds our labels, and blasts into 
oblivion our favorite misconceptions about our brothers and sisters
*  in Christ.
Throughout the Old and New Testaments, and culminating in the
*  book of Acts,  God, through His servants, has worked to shatter the 
barriers that humanity has erected to separate people from one an-
-r  other.
The following quotes from Ellen White are a few examples of the 
destruction God loves.
RAHAB.  "The  advancing hosts of Israel found that knowledge of 
the  mighty  workings  of the  God  of the  Hebrews  had  gone  before 
them.  . . .   [In wicked Jericho]  'Rahab perished not with them that
*   believed not.’ nl  "All the inhabitants of the city  .  .  .  were put to the 
sword. Only faithful Rahab, with her household, was spared.” 2 "And 
her conversion was not an isolated case of God’s mercy toward idol-
j   aters who acknowledged His divine authority.” 3
THE  WIDOW OF ZAREPHATH.  "God bade His servant [Elijah] 
to find refuge in a heathen land.” The woman with whom Elijah was 
to stay "was not an Israelite.  She had never had the privileges and 
V  blessings  that  the  chosen  people  of God  had  enjoyed;”  yet  "when
there was no safety for Elijah in the land of Israel, God sent him to
•<  this woman.” 4
NAAMAN. "Centuries after Naaman returned to his Syrian home
*  . . .   his  wonderful  faith  was  referred  to  and  commended  by  the 
Saviour as an  object lesson.  .  .  .  'Many lepers were in Israel  in the 
time of Eliseus the prophet,’ the Saviour declared; 'and none of them 
was cleansed, saving Naaman the Syrian.’ ” 5
►  THE CENTURION and  THE PHOENICIAN  WOMAN.  "During 
His earthly ministry Christ began to break down the partition wall
*  between Jew and  Gentile,  and to preach salvation  to  all  mankind.
Though He was a Jew, He mingled freely with the Samaritans.  .  .  .
*  He  rewarded  the  faith  of the  centurion  at  Capernaum.  .  .”  and
"healed the daughter of the Caananite woman” in Phoenicia.6
THE  WOMAN A T   THE  WELL.  "The  hatred  between  Jews  and 
»  Samaritans prevented the woman from offering a kindness to Jesus.
.  .  .  [But] the King of heaven came to this outcast soul, asking a ser- 
»  vice  at  her  hands.” 7  "The  plain  statement  made  by  Christ  to  this 
woman  could  not  have  been  made  to  the  self-righteous  Jews.” 8 
- •  "Christ’s message to the Samaritan woman” bore fruit. The woman 
went  and  called  "the  men  of the  city,”  and  "they  went  with  her, 
heard Jesus, and believed on H im .. . .  The Jewish converts gathered 
a  precious  harvest  from  among  those  who  had  once  been  their 
*  bitterest enemies.” 9
*   Joy C. Cassano is secretary to the chaplain at Columbia Union Col­
lege, Takoma  Park,  Maryland. 
31


THE ETHIOPIAN EUNUCH.  "Philip  was  directed  to  go  to  the 
Ethiopian  and  explain  to  him  the  prophecy  that  he  was  reading.” 
The  "Ethiopian was a man of good  standing and of wide  influence. 
God saw that when converted he would give others the light he had 
received” 10
"Today in every land there are those who are honest in heart, and 
upon these the light of heaven is shining.” 1 1
"No distinction on account of nationality,  race,  or caste,  is recog­
nized  by  God.  He  is  the  Maker of all  mankind.  All  men  are  of one 
family by creation, and all are one through redemption. Christ came 
to abolish every wall of partition,  .  .  . that every soul may have free 
access to God.”
REACT
1.  How  does  the  command,  "Come  out  of her  .  .  .  that  ye  be  not 
partakers of her sins” relate to God’s destruction of "walls” between 
people?
2. Is there a point for Christians where passive resistance to prej­
udice and discrimination is no longer enough? Explain.
1. Prophets and Kings, 
p. 369.
2. Patriarchs and Proph­
ets, p. 491.
3. Prophets and Kings, 
p. 369.
4. Ibid.,  p.  129.
5. Ibid.,  pp. 252, 253.
6. The Acts of the Apos­
tles, p.  19.
7. The Desire of Ages, 
p.  184.
8. Ibid.,  p.  190.
9. The Acts of the Apos­
tles, pp.  106,  107.
10. Ibid., p.  107.
11. Prophets and Kings,


Wednesday, July 15
The Gospel  by Kendra Haloviak
, Breaks Barriers
*•  What a wealth of interesting, action-packed experiences is told to  EVIDENCE 
us between Acts 9:32 and Acts 11:30. Together they tell us about the  Key text:
»  barriers that were being shattered by the Holy Spirit as the church  Acts 10:43 
responded to a growing understanding of the implications of the gos- 
■  pel. As the early Christians saw more and more clearly the cross of 
Calvary and its meaning, God was advancing the church to new ho- 
-  rizons.
Barriers  were  not shattered  without a  struggle,  however.  Exclu-
*  siveness and prejudice are persistent foes, and the early church had 
its struggle with those enemies. The time was ripe, however, for the
*  church leaders to recognize  clearly that the story of the gospel  was 
to be presented in a manner that would impact internationally; in a
"  way that would cross racial, ethnic, and cultural lines.
The stories in this portion of Acts seem to build toward a final im-
* pact that surrounds the  story  of Cornelius.  We first are told of the 
T  healing  of the  cripple  Aeneas  (9:32-35)  and  then  of the  raising  of
Dorcas from the dead (9:36-42). God doesn’t call only the strong and 
^ beautiful. Those whom society rejects are viewed as valuable by the 
followers  of  Christ.  The  story  of Aeneas  is  of  a  weak  man  made 
strong following acceptance into a growing community of believers.
In the story of Dorcas we see the inclusion of women in the ministry 
^  of the early church.  Here  another barrier is shattered by the early 
Christians. "Dorcas had been of great service to the church, and God 
r saw fit to bring her back from the land of the enemy, that her skill 
and energy might still be a blessing to others and also that by this
*  m a n ifestation   o f  H is  pow er  the  cause  o f  C hrist  m ight  be 
strengthened.”*  Breaking  these  initial  barriers  not  only  brought
* new  life  to  those  who  suffered  but  also  added  strong  cooperation 
within  the  church.  The  miracles  themselves  also  convinced  many
1  that the Lord was indeed leading this body of Christians, and many 
came to believe on the Lord Jesus Christ (9:35, 42). The healings be- 
*came the basis for renewal; and the breaking of barriers, as the re­
sult of the impact of the gospel, yielded results.
The next barrier to be addressed was that of racism.  God directly 
m intervened and gave a vision to Peter. Peter is once again made per­
sonally aware of the power of God. The Almighty is of such a nature 
that  He  can  change  an  individual’s  status  from  unclean  to  clean.
Peter  was  made  fully  aware  that  Christ’s  words  "It  is  finished”
^meant that provision  for the  salvation  of all  people  was  complete.
And, just  as  the  impact  of the  vision  was  surrounding  Peter,  ser- 
►  vants from the home of Cornelius knocked on his door. The miracu­
lous  action  of God  that  brought  Peter  and  Cornelius  together  be- 
» came the basis of hope to non-Jews around the world.  Christianity 
was  responding  to  direct  light  from  Heaven  and  exhibiting  a  new 
insight into the gospel.
In 10:43 we see the message of hope as it is shared with the family 
and friends of Cornelius: "  .. that through His name EVERY ONE
who  believes  in  Him  has  received  forgiveness  of  sins’ ”  (NASB).b 
Kendra  Haloviak  is  a  theology  and  English  major  at  Columbia 
Union College, Takoma  Park,  Maryland. 
33


Everyone. Peter became so thoroughly convicted of this truth that it 
broke through his prior biases. The Holy Spirit then came upon the 
Gentile  company,  and  Peter  recognized  the  workings  of the  Spirit 
and baptized the Gentile believers.
Peter’s decision didn’t pass without opposition, but God was so ob­
viously  active  in  Peter’s  actions,  that  his  decision  stood.  Peter 
capped  the  discussion  with  the  following  statement:  " 'I  most  cer­
tainly  understand  now  that  God  is  not  one  to  show  partiality’ ” 
(verse 34, NASB).
What  a  remarkable  statement  for  a  man  of the  first  century  to 
make! Only the events that preceded his statement enabled Peter to 
state  and  really  believe  what  he  had  said.  It  is  only  as  the  Holy 
Spirit  points  men  and women  to  the  cross  that  they  see  how  level 
the ground is there; how equally loved and valued each person is. 
My name is Peter.
During various times in my life it has been a struggle for me 
to accept a non-Jew.
Then I remember a sheet full of unclean animals, 
and a voice from heaven.
And I remember a rooster crowing 
and how unclean I am.
Then I see my brothers and sisters
as we really stand
shoulder to shoulder
at the foot of our Lord’s cross.


Thursday, July 16
The Exclusive  by Joan Angelo-Adams
„ Gospel
►  "This  mystery  is  that  through  the  gospel  the  Gentiles  are  heirs  HOW TO 
together with Israel, members together of one body, and sharers to-  Key text:
*  gether in the promise in Christ Jesus” (Eph. 3:6, NIV).  Ephesians 3:6
The exclusive gospel?
Her blue eyes sparkled as she related to me her recent experience 
at  a  pentecostal  church  service.  Having  been  educated  and  em- 
*• ployed  in  Adventist  institutions,  Amy  recently  changed jobs  and 
made new friends. These friends were intrigued with her faith.
*  As  the  friendships  blossomed  Amy’s  friends  were  invited  to  her 
church, and they reciprocated.
*  Many young Adventists find sharing their faith makes their own 
greater  and  stronger.  Many  of us, just  like  the  apostle  Peter  and 
Amy, have never seriously thought of mingling, eating, or worship­
ing with the Gentiles (Goyim).
*  Peter had a vision he didn’t quickly understand. He needed an ex- 
T  planation,  he  needed  to  be  led;  led  to  those  that  he  had  been
"conditioned”  to  believe  were  not  worthy  of being  part  of God’s 
^  church.  The  early Christian  church had  a problem  similar to  what 
some  Adventists  in the  ’80s  face.  They  felt  that the  Gentiles  were 
"inferior”  and  not worthy  of salvation.  Let’s  regain  the vision  and 
courage of Peter. We need to go to the Corneliuses of the world. We
*  m ight  begin  to  think  how  to  break  down  the  barriers  of our 
"exclusive” gospel.
*  1.  Know  what  you  believe!  How  can  change  be  effected  if you
aren’t sure where you are? (See 2 Tim. 3:16, NIV.)
*  2.  Reach  out!  Remember  the  Sabbath  School  song  about  hiding 
your light under a bushel? Let it shine! Recall that the apostles, dur-
* ing  the  building  days  of the  church,  did  not  cloister  together,  but 
traveled and studied and were witnesses of God’s love and guidance.
*  3.  Pray!  Peter found  the  power of the  Holy  Spirit in prayer,  and 
we can too. This power will lead in the right direction and guide us
''as we witness  and study.  It is the channel to power.  (See Phil.  4:6;
.   Col. 4:2-6, NIV.)
4.  Remember  God  gives  gifts  directly  as  men  and  women  are 
ready to receive them.  (Acts 10:35, NIV.)
,   REACT
Are  we  exclusive?  If so,  does  this  make  us forget  that  there  are 
many just waiting to have the gospel "laid out” for them, "pure and 
simple”?
►
►
n  Joan  Angelo-Adams  is  the  vice-president  of  alumni  at  Columbia 
Union College, Takoma Park,  Maryland. 
35


Friday, July 17
OPINION
Key text: 
Acts 11:2, 3
’ Taken  from Acts,  3  Vol- 
m es  in  O ne  by  W.  A. 
Criswell,  pp.  360,  361. 
¡opyright  ©  1978,  1979, 
980  by  the  Zondervan 
¡orporation.  Used  by  per- 
lission. 

Contention  by W. A. Criswell  5
in the Church
"So  when  Peter  went  up  to  Jerusalem,  the  circumcised  believers  * 
criticized him and  said,  'You  went  into  the  house o f uncircumcised 
men and ate with them’ ” (Acts 11:2, 3, NIV).  *
"What a marvelous revelation of human nature. Whenever there 
is  trouble  in  the  church,  it  will  seldom be  over  any  great  commit-  i 
ment or doctrinal  statement,  but will  be  over some  minutiae  issue 
that is not worthy to be mentioned. They said to him, 'You ate with  * 
a  Gentile.’ They did not  mention the  marvelous  salvation  of grace 
that  was  extended  to  the  Gentile  people.  Nothing  was  mentioned  * 
about  God’s  mercy  for the whole world,  but they condemned Peter 
because they  said,  'You visited an uncircumcised man  and  you  ate  * 
with him!’ Lest we think that was the church in Jerusalem, we can 
see  that is exactly like the  churches of today.  Many of our alterca-  * 
tions are also over little issues.  .  .  .
"One  time  I  preached  in  a  church  that  had  a  vicious  split  right * 
down  the  middle.  Some  of the  people  left  and  organized  another  r 
church.  What they split over was whether the piano ought to be in 
front of the pulpit or on the side by the choir. Such are people!
"These Jews accosted Peter with an unbelievable statement. This 
is the  church  that began  'with  one  accord,’  as  the  Bible  says:  'And 
they were all with one accord, loving God, praising the Lord.’ Then 
they got into an altercation over the Hellenists and the Aramaeans, 
the  Greek-speaking  Jews  and  the  Aramaic-speaking  Jews.  Now 
they are in conflict over the issue of eating with a Gentile.  „
"The  only  way  Peter  could  exonerate  himself was  to  tell  them 
what God had done. Then our story continues:  'Peter rehearsed the  1  
matter from  the  beginning,  and  expounded  it  by  order  unto  them, 
saying,’ then he followed through what God did. 'The Lord told me to  * 
rise; kill,  and eat. The Lord told me not to call any man common or 
unclean. The Lord God said, "What God hath cleansed, call not thou  * 
com m on.”  The  Spirit  bade  me,  "Go  with  these  men,  nothing 
doubting.” And the Holy Ghost fell upon them while I was preach- *■ 
ing to them. God gave them the like gift as He did to us at Pentecost. 
Who  was  I  that  I  could  withstand  God?’  The  only way  Peter could  * 
exonerate  himself was  to  say,  'God  did that.’  The  entire  plan,  pur­
pose, revelation, and commandment was from heaven. God did it.” *  *
4
4
36


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Did She Practice 
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Lesson 4,  July  19-25
Pioneer to  the  Pagans
“  ‘I  have  made  you  a  light  for the  Gentiles,  that  you  may  bring 
salvation to the ends of the earth’  ”  (Acts  13:47,  NIV).


Sunday, July 19
New Colonies 
>ln a New World
*  "Raleigh, you have our per­
mission and our blessing to es­
tablish a colony in the New 
World. The land you discover 
shall be claimed for England 
^ and shall be called Virginia in 
honor of me, England’s virgin 
»  queen.”
Sir Walter Raleigh knelt 
» and kissed Queen Elizabeth I’s 
signet ring. "I humbly thank 
-  you, gracious queen. I promise 
you and England a rich 
^reward.”
A month and two days after 
1  the charter was granted, a ship 
set sail on April 27,1584. On 
■* July 13 the expedition estab­
lished a base on Roanoke Is­
land, which is now part of 
k  North Carolina. In 1585,  108 
men sailed from Plymouth, 
England, to fortify Roanoke 
Island and to establish the first 
i  English colony in the New 
World.
A  The colonists became dis­
couraged when they discovered 
*-  that the New World did not 
flow with milk and honey, nor 
-with the wealth promised by 
Raleigh. When Sir Francis
*   Drake visited the colony, most 
of the colonists returned to
*  England.
Sir Richard Grenville at­
tempted to resupply the colo­
nists; however, he discovered 
*a deserted Fort Raleigh.
^  Grenville left 15 men at the 
fort with a two-year supply of 
9 provisions.
Despite the failure to estab- 
-j  lish a thriving colony in Vir­
ginia, Raleigh recruited 115 
„colonists, including 17 women 
and 11 children. On July 22,
►  1587, the colonists discovered a 

by Christopher L.  Litten
deserted "Cittie of Raleigh in 
Virginia.” The City of Raleigh 
was rebuilt, and new homes 
were added. Hope rose among 
the colonists on August 18 
when they celebrated the birth 
of Virginia Dare, the first 
English child to be born in the 
New World; nevertheless, 
their exultation turned to de­
spair when they realized their 
supplies were inadequate to 
survive the harsh winter and 
their relationship with the 
Algonquin Indians was wors­
ening.
When a rescue ship finally 
landed on Roanoke Island in 
1590, instead of finding jubi­
lant colonists, the relief party 
found deer roaming the fort. 
The only clue cryptically de­
scribing the colonists’ fate 
was one word carved on a tree: 
"Croatan,” the name of an In­
dian Village.
The experience of the early 
Christian church paralleled the 
experience of England’s first 
colonization attempts. Peter, 
like Raleigh, encouraged peo­
ple to join a fellowship of be­
lievers and to establish com­
munities of believers. The early 
Christians, like the Elizabe­
than colonists, discovered their 
mission thwarted by tribula­
tions and the deaths of Ste­
phen, James, and other be­
lievers. And the Christians, 
similar to Raleigh’s lost 
colony, were scattered.
England successfully estab­
lished permanent colonies in 
the New World in the seven­
teenth century. Similarly, the 
first Christians persevered 
and established permanent
9  Christopher L. Litten is an assistant professor of English at Colum­
bia Union College, Takoma  Park,  Maryland. 
39 

INTRO­
DUCTION
Scripture: 
Acts 13:47


communities throughout the 
world in response to the 
preaching of Peter and Paul.
The only record left by 
Raleigh’s Lost Colony was one 
word; however, the first 
Christians recorded their en­
deavors to share the gospel 

with every community and to 
"bring salvation to the ends of 
the earth” in the book of Acts.
Read the acts of the first 
Christians and vicariously par­
ticipate in their heroic at­
tempts to fulfill the Holy 
Spirit’s mission.


Monday, July 20
A Light  by Randal Wisbey
. in the Darkness
Theme:  As  God’s  people  cooperate  with  the  Holy  Spirit,  the  LOGOS 
church’s mission to share the gospel with every community and ev-
*  ery nation is accomplished.
1. Prayer and God’s Action (read Acts 12:1-25)
"So Peter was kept in prison, but the church was earnestly praying
*  to God for him” (Acts 12:5, NTV).
*  It hurt. The salty bitterness stung at their cheeks as this band of 
Christians fell on their knees, once more asking God for His protec-
t  tion  and  the  assurance  of His  love.  James,  the  son  of Zebedee  and 
the brother of John, was dead, beheaded by Herod Agrippa I, posing 
.  as a champion of the law.
It is of interest to note that this Herod was a direct descendent of 
^  the Maccabees through his mother; educated at Rome, he had "sedu­
lously  cultivated  the  good  graces  of the  Jewish  people  by  meticu- 
i   lously keeping the Law and all Jewish observances.”
His  efforts  applauded  by  the  Jewish  leaders,  Herod  proceeds  to 
9  have Peter arrested and thrown into prison, intending to bring him 
to trial following the Passover.
But as verse 5 reveals, the early church prays. Earnestly. In fact, 
the word used for prayer by Luke  is the  same  Greek word used  in 
*■  reference  to  Jesus’  prayer  in  the  garden  of  Gethsemene  (Luke 
22:44).  And,  as  Acts  12:12  states,  it  is  a  prayer  that  God  miracu- 
*  lously answers while they are still on their knees.
L  Aroused from his sleep by an angel of the Lord, Peter is led from 
his prison cell to the streets of Jerusalem. Suddenly alone, and real- 
A  izing  for  the  first  time  what  has  happened  to  him,  he  hurriedly 
makes his way to the house of Mary.  According to church tradition 
^  traced back to the fourth century, this is the setting of the last sup­
per, as well as the headquarters of the Jerusalem church.2 As Peter 
is  finally  admitted,  one  can  only  imagine  the joy  of this  faithful 
group as they see the reality of their answered prayers standing be-
*  fore them.
But  Herod is  angry!  Unable to find Peter,  Herod orders that the 
»   guards  be  executed.  Luke  immediately  compares  the  earthly 
"power” of Herod with that of God. Robed entirely in silver3 and ac- 
►  cepting  the  praise  and  adulation  of his  subjects,  Herod  is  struck 
down by an angel of the Lord and dies.
►  In telling these three stories, Luke provides an interlude, between 
11:30  and  12:24,  vividly  linking the  power of prayer  and  God’s ac-
*  tion.
*  The  early  Christian  church  knew  how  to  pray,  and  today  their 
^  prayers appear to have been most effective. As Seventh-day Adventist
Christians, can we expect this same effectiveness? Do we?
*  2. The Mission Begins (read Acts 13:1-12)
*,  "While they were worshiping the Lord and fasting, the Holy Spirit
*►  Randal Wisbey is the chaplain at Columbia Union College, Takoma 
Park,  Maryland. 
41


said,  'Set apart for  me Barnabas  and Saul for the  work  to  which I 
have called them.’ So after they  had fasted and prayed,  they placed 
their hands on them to set them off” (Acts 13:2, 3, NIV).
The mission to the world now begins. Directed by the Holy Spirit, 
this  small  company  sends  Barnabas  and  Paul  off on  the  first  mis­
sionary journey.  It  is  thrilling  to  note  that  Luke’s  list  reveals  the 
universal call of the gospel.  Barnabas  was a Jew from Cyprus;  Lu­
cius came from North Africa; Simeon was also a Jew, but his Roman  < 
name,  Niger,  indicates  that he  would  have  felt  comfortable  in  Ro­
man  circles;  Manaen  was  an  aristocrat  with  courtly  connections;  < 
and  Paul  himself was  a Jew  from  Tarsus  and  trained  as  a  Rabbi. 
These men, coming from diverse backgrounds and lands had discov-  > 
ered the secret of "togetherness” because they had discovered the se­
cret of Christ.4  t
William  Barclay  makes  an  interesting  suggestion.  What  if this 
Simeon  called  Niger  was  the  same  Simon  of Cyrene  who  carried  r 
Jesus’ cross (Luke 23:26)? What a marvelous thing if the man whose 
first  contact  with  Jesus  was  the  carrying  of the  cross—a  task  he  ♦ 
must have resented—was indeed one of the men directly responsible 
for sending out the story of the cross to all the world!5
It  is  to  Cyprus  that  Barnabas  and  Paul  are  first  directed  to  go. 
This  is  of special  interest,  for  Cyprus  was  the  home  of Barnabas 
(Acts 4:36).  What a joy it must have been for Barnabas to take the 
message of Jesus to his people.
Things appear to be going well—that is,  until they arrive in Pa-  4 
phos.  There  they  encounter  Elymas  the  magician,  also  known  as 
Bar-Jesus. As the personal wizard of the proconsul, Sergius Paulus,  * 
Elymas has a lot to lose if his boss should like what he hears.  Con­
fronting Elymas as a child of the devil, Paul declares that he will be  -■ 
struck blind.  The  proconsul,  witnessing what has taken place,  and 
convinced by both miracle and message, believes.  .
At  this  point  (13:9)  in  the  book  of Acts,  Luke  refers  to  Saul  as 
Paul.  Luke  is  emphasizing  that  Paul  has  now  entered  the  Gentile  * 
phase of his ministry. 
•
In  what  ways  are  we  needing as  individuals  and as  a church,  to 
enter a "Gentile phase” in our ministry? How can we be more open to  ' 
those around us? How willing are we to take risks in order effectively 
to reach across cultural, racial, and gender barriers?  *
3.  Paul’s Preaching Convicts and Converts (read Acts 13:13-  * 
52) r
" 7 have made you a light for the Gentiles, that you may bring sal­
vation to the ends of the earth’ ” (Acts 13:47, NIV).  ^
It is the Sabbath, arid Paul and Barnabas make their way to the lo­
cal synagogue. Asked whether they have a message of encouragement  4  
for the congregation, Paul can be pictured winking at Barnabas as he 
stands to preach. Did he ever have a message of encouragement!  *
1
42


*  This is a most insightful passage, as it is the only full-length re­
port of a sermon by Paul that we have. It is quickly evident that this 
sermon  has  many  similarities  to  both  Peter’s  Pentecost  sermon 
(Acts 2:14-40) and Stephen’s sermon (Acts 7:2-53).
Paul  begins  by  making  the  point  that  Jesus  is  the  promised 
^  offspring of David. As he recounts the history of Israel, he concludes: 
" 'Brothers, children of Abraham, and you God-fearing Gentiles, it is 
to  us  that  this  message  of salvation  has  been  sent’ ”  (Acts  13:26, 
NIV). As Paul shares Jesus’ rejection and crucifixion, he challenges 
»  his audience, and each of us, to realize that the resurrection is ulti­
mate proof of God’s purpose and power. He continues by stating that 
Jesus  is  now  freely  offered  to  the  citizens  of Pisidian  Antioch  as 
Saviour: " 'Therefore, my brothers, I want you to know that through 
Jesus  the  forgiveness  of sins  is  proclaimed  to  you’ ”  (Acts  13:38, 
NIV).
But what is good news to some is bad news to others.  On the fol­
lowing  Sabbath,  as  Paul  again prepares to  speak to  a  large  crowd, 
Luke tells us in verse 45 that the Jews are jealous and have begun 
to talk abusively against him. But even for this Paul and Barnabas 
are prepared: " 'We had to speak the word of God to you first. Since 
you reject it and do not consider yourselves worthy of eternal life, we 
now turn to the Gentiles.  For this is what the Lord commanded us: 
"I have made you a light for the Gentiles, that you may bring salva­
tion to the ends of the earth” ’ ” (Acts  13:46, 47, NIV).
While the Gentiles were delighted with Paul’s announcement, the 
unbelieving Jews  were  furious.  And just  as our  lesson  began  with 
persecution,  so  it  ends.  Yet  even  as  Paul  and  Barnabas  are  seen 
leaving the city, there is joy. "And the disciples were filled with joy 
and with the Holy Spirit” (Acts 13:52, NIV).
'William Barclay states  that the  "Jews  were  intent on shutting the 
door.  From  the  beginning  the Christians saw  that the door must  be 
opened wide. As it has been said, 'The Jews saw the heathen as chaff 
to be burned; Jesus saw them as a harvest to be reaped for God.’ And 
His church  must have a like vision of a world for Christ.”6 How can 
the church encourage its  members to dream of a "world for Christ” ? 
What are practical steps you can take to insure the survival, and con­
tinuation, of this vision?►

V 
1.  William Barclay, The 
Acts of the Apostles (Phi 
delphia: The Westmin­
ster Press,  1953), p. 99.
2.  The Interpreter’s Bi­
ble Commentary, vol.  9, 
“Acts” (Nashville, TN: 
Parthenon  Press,  1982), 
p.  159.
3.  Ibid., p.  162 [The his­
torian Josephus describ» 
a silver robe, dazzlying 
bright (Antiquities 
XiX.8.2).]
4.  William Barclay, The 
Acts of the Apostles (Ph 
delphia: The 
Westminister Press,  19i 
pp.  104,  105.
5.  Ibid.,  p.  105.
6.  Ibid., pp.  114,  115.
43


Tuesday, July 21
TESTIMONY
Key text: 
Acts 13:47
.  The Great Controversy, 
p. 314.
2.  The Desire o f Ages, 
pp. 59, 60. 
3.  Ibid., pp. 62, 63. 
.  The Great Controversy, 
p. 316. 

A Light  by Tom  Boggess
to the Gentiles?
"An  angel  visits  the  earth  to  see  who  are  prepared  to  welcome 
Jesus. But he can discern no tokens of expectancy. He hears no voice 
of praise  and  triumph  that  the  period  of  Messiah’s  coming  is  at 
hand.  .  .  .
"There is no evidence that Christ is expected, and no preparation 
for the Prince of life. In amazement the celestial messenger is about 
to return to heaven with the shameful tidings, when he discovers a 
group of shepherds who are watching their flocks by night, and,  as 
they gaze into the starry heavens,  are contemplating the prophecy 
of a  Messiah  to  come  to  earth,  and  longing  for  the  advent  of the 
world’s Redeemer.”1
"The  light of God  is  ever  shining amid the  darkness  of heathen­
ism.  As  these  magi  studied  the  starry  heavens,  and  sought  to 
fathom  the  mystery  hidden  in  their  bright  paths,  they  beheld  the 
glory of the Creator.  Seeking clearer knowledge, they turned to the 
Hebrew Scriptures.  . . .   In the Old Testament the Saviour’s advent 
was more clearly revealed. The magi learned with joy that His com­
ing  was  near,  and  that  the  whole  world  was  to  be  filled  with  a 
knowledge of the glory of the Lord.”2
"The  priests  and  elders  of Jerusalem  were  not  as  ignorant  con­
cerning  the  birth  of Christ  as  they  pretended.  The  report  of the 
angels’  visit to  the  shepherds  had  been  brought to Jerusalem,  but 
the rabbis had treated it as unworthy of their notice.  .  .  . Now pride 
and envy closed the door against the light. If the reports brought by 
the shepherds and the wise men were credited, they would place the 
priests  and  rabbis  in  a  most unenviable  position,  disproving their 
claim to be the exponents of the truth of God. These learned teach­
ers would not stoop to be instructed by those whom they termed hea­
then.  It  could  not  be,  they  said,  that  God  had  passed  them  by,  to 
communicate with ignorant shepherds or uncircumcised Gentiles.”3
"Such  is the sure result of neglect to appreciate and improve the 
light and privileges which God bestows. Unless the church will fol­
low on in His opening providence,  accepting every ray of light, per­
forming every duty which may be revealed, religion will inevitably 
degenerate into the observance of forms, and the spirit of vital godli­
ness  will  disappear.  This  truth  has  been  repeatedly  illustrated  in 
the history of the church.  God requires of His people works of faith 
and  obedience  corresponding  to  the  blessings  and  privileges 
bestowed.”4
REACT
Why was it that the priests and rabbis failed to be the light that 
they  were  to  have  been?  How  was  it  that the  news  of the birth  of 
Christ  was  revealed  to  the  shepherds  and  wise  men?  Keeping  in 
mind  Acts  13:47,  how  does  the  last quotation relate  to  the  church 
today, and to each of us individually?
Tom  Boggess  is a  senior theology  major at  Columbia  Union  Col-  *
lege, Takoma Park,  Maryland.
44


Wednesday, July 22
Picnics and  by Charles Scriven
Tribulation
Being  the  church  is  no  picnic.  Yet  there  is  every  reason  for  the  EVIDENCE 
church to have picnics.  Key text:
This occurred to me when (during picnic season) I was preparing  ACfS 12 and  13 
to  write  about  Acts  12  and  13.  In  these  chapters  we  meet  King 
Herod—and  it’s  not  because  he  wants  to  give  some  Christian  a 
medal or ask some preacher to pray. Herod appears in the story as a 
killer; the church irritates him, and he makes James the first disci­
ple to suffer martyrdom. He is nicer to Peter—he merely throws him 
in prison.
Peter escapes, it’s true; but don’t forget, James loses his life. And 
after  the  story  of Peter’s  escape  we  meet  yet  another  episode  of 
Herod’s pride and cruelty.
The church grew up in the midst of tribulation.  Picnics don’t call 
for true  grit,  but this  did.  And,  somehow,  the  grit,  the  unyielding 
courage, paid off. Despite the tribulation, "the word of God grew and 
multiplied,” according to chapter 12, verse 24.
Now,  with the  start of chapter  13,  attention  shifts from Peter to 
Paul, and we read about the commissioning of him and Barnabas for 
the first missionary journey. According to the story, the two travel­
ers  soon  found  themselves  preaching  before  a  government  bigwig 
named Sergius Paulus—only to be contradicted by one Bar-Jesus, a 
"son  of the  devil.”  But  he  became  temporarily  blind,  and  Sergius 
Paulus  believed.  So  despite  the  tribulation,  the  word  of God  grew 
and multiplied.
A couple of stops later Paul spoke at the synagogue in Antioch of 
Pisidia.  Basically,  he  told the  gospel  story,  and this  itself is  about 
enduring tribulation.  Jesus,  he  said,  suffered execution despite be­
ing innocent of a capital crime. Yet despite all this, Paul said, "God 
raised him from the dead.”
This so impressed the listeners that they asked for more the next 
Sabbath.  Yet when a huge crowd turned out, jealousy arose,  creat­
ing first ridicule of Paul’s message and later persecution of him and 
his partner Barnabas.  Still,  many believed,  and when the disciples 
left town they "were filled with joy and with the Holy Spirit” (13:52,
NIV).
Despite  the  tribulation  .  .  .  well,  by  now  you  see  the  pattern: 
struggle  and  achievement,  struggle  and  achievement.  We  must,  I 
think, be prepared for struggle in our life together, and plenty of it.
Being the  church is  no picnic.  Yet the big story that underlies our 
own,  the  story,  that  is,  of the  first  believers,  reminds  us  that  the 
struggle is worth it. It will be no picnic, but there will be reasons for 
having picnics.
REACT
Is life easier when one is a Christian? Explain.
*   Charles Scriven  is the senior pastor,  Sligo Seventh-day Adventist 
church, Takoma Park, Maryland. 
45


Thursday, July 23
How to  Report  by Edna  Maye Loveless
for God: Some Tips 
on a Written Witness
HOW TO  Even the most ethical journalist lacks total objectivity. Although 
Key text:  Luke  shows  a  sophisticated  awareness  of what constitutes  an  eye- 
Acts 12  witness report in Acts 12, the slant of his story indicates his convic­
tion. Imagine Luke submitting his report to an editor:
"Luke,  is  this  passage  all  you  can  say  about James?  I  mean,  he 
was one of the inner circle around Christ.”
"Facts  about  James  are  elsewhere  in  the  record,  sir.  I have  an 
overall theme for the story. James’s obituary doesn’t fit here.”
"Then why mention him at all?”
"Read to the end of the story and you’ll see.”
"You mean this bit about Herod’s death?”
"Exactly, sir. We need to document his villainy.”
"True, Luke, but did you need to be so explicit about his death?” 
"You tell me all the time: Avoid circumlocution.  Tell it straight.” 
"I guess you’re right.  Now here,  in verse  19,  you need to  explain 
where  the  delivering angel was when Herod ordered  the  execution 
of the guards.”
"I maintain a consistent point of view, sir. I wasn’t in heaven; nei­
ther were my sources.”
"But  James  loses  his  head,  and  the  guards  get  an  unfair  death 
sentence. Doesn’t that weaken your story?”
"Sir, you can’t kill off a villain until he’s demonstrated his treach­
ery; even God observes that restriction.”
"Back to your story, Luke. Why the lengthy account about Peter?” 
"It’s  human  interest. No  point  in  presenting  truth  unless  it’s 
packaged attractively. Our Master Editor told a good story ...” 
"Yes, yes, OK. The character development of Peter here. It doesn’t 
sound like the Peter you wrote about a couple years ago.”
"It’s not the same Peter, sir. I mean, the guy’s changed.”
"Why don’t you comment on the change? You could say, 
'Observers say .  .  . ’ ”
"I compliment the readers:  they know all  about Peter.  I  offer de­
tails; they make inference.”
"You think they’ll see this impetuous fellow’s become calmer?” 
"Sir, I offer a striking contrast. The people say impetuous things: 
'You  must  be  crazy’  and  'It  must  be  Peter’s  guardian  angel  at  the 
door’  (NEB).  My  readers  know  Peter  as  the  guy  who  cut  off a 
person’s  ear  in  impatience.  Now  he  goes  on  knocking  while  the 
flurry inside continues.”
"Now tell me what you’re trying to say in the story.”
"Look,  there’s no trivia like 'It was  a sunny day’ or 'You’ll be in­
terested to know that I attended a fishing seminar with Peter.’ Ev­
ery sentence advances  the  idea:  Here’s  how  an  evil  person  works— 
compared to how God works; and at the end we’re reminded of who’s 
in charge.”
"Luke, I’d suggest you  change  it to:  Here’s how God works,  com­
pared to the way an evil person works.”
Edna Maye Loveless is an associate professor of communications
and  English at Columbia Union College, Takoma  Park,  Maryland.
46


Friday, July 24
A Timely Story  by Barry Casey
Here’s a free story-line for everyone (and you know who you are)  OPINION 
who  harbors  fantasies  of  m oving  to  Hollywood  and  writing  «ey text:
screenplays. This one’s a winner. No guns, no sex, no violence (well,  ^cts 12:1  13
maybe a little), but plenty of action and a satisfying finish.
The local oppressor, one King Herod, attacks a tiny band of parti­
sans  who follow  the  memory  of their leader,  a charismatic peasant 
from  the  hill  country  o f Galilee  named Jesus.  This Jesus,  who  has 
attracted a  large following among the curious and the poor,  has  re­
cently  been  the  subject  o f intense public  scrutiny.  Convicted  on  all 
counts,  he  is  crucified.  Within  72  hours  of his  death  his  followers 
claim he has appeared to them, given them instructions to meet him 
later at a secluded location, and vanished. Later, after the group has 
met  with  him  and  received  his  assurances  that  he  will  be  back,  he 
disappears, not to be seen again.  The group continues to tell the story 
of its relationship  with  him  and to  speak  of his  mysterious  healing 
powers. Many people believe them and their number grows daily.
They themselves  become the  target of police investigations.  One of 
the leaders, James, is taken into police custody during a Jewish festi­
val. He is later brutally beheaded in prison under the express orders 
o f Herod.  A  second  leader,  Peter,  also  one  of the  original  band  of 
Jesus’ followers, is arrested and placed under heavy guard. Political 
observers speculate Peter is to be subjected to public trial and humili­
ation in order to discourage any widespread movements by the "peo­
ple o f the Way” to recruit new members.
Despite the heaviest security measures ever ordered for a single po­
litical prisoner during the Herodian regime, Peter escapes.  Slipping 
out o f two  sets  of manacles,  he follows  an  accomplice  through  three 
secured  doors  and past  a  total  o f 16  soldiers.  When  they  reach  the 
street  the  accomplice  disappears.  Suddenly  realizing  that  it’s  not a 
dream, but a reality, Peter makes his way to a friend’s house where a 
number of his friends are gathered to mourn his arrest and await de­
velopments. He arrives to an incredulous and joyful reunion. Speak­
ing swiftly,  he  informs  them o f his  miraculous escape,  tells  them  to 
pass the word to the rest of the group, and disappears into the night.
The next morning, amid confusion and accusations of betrayal, the 
palace admits the political prisoner has escaped. Later that day, six­
teen  members  o f the  crack  anti-terrorist  squad  assigned  to  guard 
Peter are executed.
Once  again the  Bible  surprises  us with its understated  wit,  dra­
matic pacing, and persuasive technique.
Perhaps  this  story  comes  as  a  reminder  for those  of us  who  live 
under the  easy tolerance  of bemused indifference toward  religious 
groups in this country, that in less benign regimes faithful Advent­
ists and other Christians are suffering and dying.  We  need to hear 
this story to remind us of our good fortune and to move us to act on 
the gospel. If we join "The Way” it should be because Christ matters 
more to  us than  anything,  including our citizenship,  including our 
religious affiliation, including life itself.
Barry  Casey  is  a  teacher and  writer  living  in  Takoma  Park,  Mary­
land. 
47


Lesson  5,  July 26— August  1
G .C ./49 A .D .
“  'After this  I  will  return,  says the  Lord,  and  restore the  kingdom 
of David.  I will  rebuild  its  ruins and make it strong again’  ” (Acts 
15:16,  GNB).


Sunday, July 26
Looking  Below 
the Surface 

by Kathy Eikens
Remember the "Twilight 
t  Zone”? The television show 
from the  1960’s that explored 
the fifth dimension? It was re­
cently resurrected with re- 
p  makes of old episodes joining 
some contemporary visits to 
»  the zone. The story lines are 
pure fantasy, but can still
►  have meaning for those who 
would look below the surface.
«  Let me give you an example.
Bob was an out-of-work 
if  trucker. He sought out a friend 
who owed him a favor. The 
'   friend could get him a trucking 
job. The pay was good, just 
'   don’t ask too many questions. 
The route went straight to 
hell. The cargo—human souls.
They were a noisy bunch, 
too. Always moaning and com- 
plaining, begging Bob to let 
them out of the trailer. At the 
4  truck stop other truckers 
whispered that something 
t  wasn’t right. The loads kept 
getting larger and larger.
>  When Bob finally reached hell 
he stepped out of the cab to un-
>  load his freight. The occu­
pants ran up to him claiming 
*  they didn’t belong there,
wouldn’t he please help them?
**  Guards noticed the interac­
tion between Bob and the in­
mates, and the following 
morning he was called to the 
*  supervisor’s office.
^  The supervisor had only 
words of praise for the job Bob 
was doing; however, he cau­
tioned against getting too close 
j  to the cargo. Bob told him
what the souls had said, and he 

wondered at the number of 
them. Ah yes, the world was 
just becoming so wicked, the 
supervisor explained. The Big 
Boss didn’t have the time to 
sort through all the souls, so 
the supervisor was helping 
Him out, getting rid of the 
riff-raff that certainly wouldn’t 
fit into heaven. Did Bob un­
derstand? He understood, more 
than he wanted to.
On the next run, Bob 
stopped his rig midroute. He 
went back to the trailer and 
began asking the souls what 
they had done to deserve this 
fate. One young woman was a 
junky, but she claimed not to 
have hurt anyone but herself.
A man in the back said he 
was gay, but couldn’t believe 
that was the reason he had 
been sent. An elderly lady 
pressed against the side 
claimed her only crime had 
been in fighting to save some 
censored books at the local li­
brary. Others had similar sto­
ries. Bob set them all free, and 
supposedly is still doing what 
he can for the victims of the su­
pervisor.
Obviously, there is no truck 
route to hell, but there are 
many supervisors in action to­
day, trying to give God a hand 
in who should and who should 
not be saved.
Everyone is a supervisor at 
one time: the General Confer­
ence, the church board, the 
Pharisees in the week’s lesson, 
even you and I. It takes God’s 
help to look below the surface.
Kathy Eikens is the circulation supervisor at Weis  Library, Colum­
bia Union College, Takoma Park,  Maryland. 

INTRO­
DUCTION
Scripture: 
Acts 15:8, 9


Monday, July 27
G.C./49 A.D. by Jan  Daffern
Theme: Reactions  to  the  message  of the  gospel  may  be  mixed, 
producing  great  anger  on  one  extreme  and  great joy  on  the  other. 
The  gospel  advances,  overcoming  internal  conflicts  and  surviving 
opposition.
1. Gentile Enthusiasm (read Acts  14:1-18)
"And it came about that in Iconium they entered the synagogue of 
the Jews together, and spoke in such a manner that a great multitude 
believed,  both of Jews and o f Greeks” (14:1, NASB).
Paul  and  Barnabas  must have  been  made  of pretty  sturdy  stuff. 
What happened in Iconium is pretty much the same thing that hap­
pened to them in Antioch.  Consider the effect of these situations on 
Paul  and  Barnabas’ blood  pressure,  to  say  nothing of their  mental 
health: they had to deal with adoring mobs storming the gates just 
to hear and see them,  only to have them replaced by gangs of row­
dies piling up rocks for the kill.
To preach the gospel, then as now, was to risk misunderstanding, 
and  Paul  and Barnabas were probably  as deeply  misunderstood  as 
was Jesus.  They obviously were  tormented by  both  misplaced  love 
and hate, and in this passage they plead simply to be treated as hu­
man  beings.  Soon  after  leaving  Iconium  to  the  thuds  of a  stoning 
meant for them, they arrived in Lystra, where in the name of Christ 
they healed a chronically ill man known well to the community. The 
man’s  recovery  was  so  complete  that  the  incident  was  touted  as  a 
"sign and wonder.” The townsfolk in  Lystra didn’t have  sticks  and 
stones for Paul and Barnabas, but words of praise. They made noisy 
speeches with the extravagant claim that the "gods have come down 
to us in the likeness of men” (14:11, RSV).  It is not surprising that 
the  people  of Lystra  should  make  this  particular  error;  their  local 
history contained  an  account of earlier "visits”  from  two  gods,  and 
they  greeted  these  apostles  as  a  sign  that  they  had  been  blessed 
again.
Meanwhile,  angry  detractors  from  Antioch  and  Iconium  caught 
up with Paul and succeeded in inciting a riot against him. This time 
he  did  not  escape  the  stoning.  Despite  his  injuries,  he  continued 
with  Barnabas  the  next  day  to  Derbe  and  preached  the  gospel  to 
that city with great results. They then returned to Lystra, Iconium, 
and  Antioch,  where  Paul  optimistically  reports,  "They  put  fresh 
heart into the disciples, urging them to stand firm in the faith, and 
reminding them that it is 'through many tribulations’ that we must 
enter into the kingdom of God’ ” (14:22, Phillips).
How can one keep his or her priorities  in focus  when  he or she  is 
either excessively admired or maligned? How seriously can one take 
the opinions of others in such a situation?
2. Summons to Jerusalem (read Acts 14:19-28 and 15:1-3)
"And  when  they  had  arrived  and gathered  the  church  together,
Jan  Daffern  is  an  associate  pastor  at  the  Sligo  Seventh-day  Ad­
ventist church, Takoma Park,  Maryland.


r
*■  they began to report all things that God had done with them and how 
He had opened a door o f faith to the Gentiles” (14:27, NASB).
»  After  all  the  stress  of traveling  from  city  to  city  and  enduring 
trouble and persecution from outside the church, Paul and Barnabas 
are now called on the carpet.  This time they are confronted by the 
elders  of the  church over  an  internal  squabble,  a  case  of bitter  in-
*  fighting that called into question Paul’s assumptions about the very 
nature  of the  church.  While  Paul  and  Barnabas’  only joy  was  the
*  opening of the "door of faith unto the Gentiles,” there were those in 
the church  insisting that all  Gentile believers  must identify them-
*  selves as Jews by submitting to the rite of circumcision. It was a dif­
ficult time in the life of the church.  Many were uncertain just what 
should be done about the new Gentile converts.  Other Jewish lead­
ers thought it absurd that the gospel could make Christians of Gen-
*   tiles without making them Jews.
,  Such  attitudes  greatly  alarmed  Paul,  who  contended  that  if the 
church consisted of two classes of people, then it would never repre- 
^  sent  Christ.  Hence  his  proclamation  in  Galatians  3:28,  "There  is 
neither Jew nor Greek, there is neither slave nor free man, there is 
neither  male  nor  female;  for  you  are  all  one  in  Christ  Jesus” 
(NASB).
,  The issue of circumcision as a prerequisite for membership is one 
of the  basic  themes  of the  book  of Galatians  and  has  come  to  be 
J  called the "Galatian problem.”
*  What  Galatian  problem  do  you  see  in  the  twentieth-century 
church? How might we resolve questions of various "classes” ofindi-
*  viduals in the church built around national, racial, or gender differ­
entiations?
3.  Dissension Resolved (read Acts 15:4-35)
>  "And God, who knows the heart, bore witness to them, giving them
the Holy Spirit, just as He also did to us; and He made no distinction 
*  between  us  and  them,  cleansing  their  hearts  by faith”  (verses  8,  9,
^  NASB).
As  in  any  church  council  called  to  resolve  a  controversial  issue, 
there  were  speeches  in Jerusalem.  We  are  told  that  the  Christian 
Pharisees had their say in the matter.  Apparently these men were 
k  believers in  the  resurrection  and were  allowed  membership  in  the 
church when they added to their belief the conviction that Jesus had 
►  been raised from the dead. Unlike Paul, they held fast to their legal­
istic  traditions  of the  past.  It is  not  surprising  that this  group  be- 
»  came the leaders of the "circumcision” movement in Jerusalem.
After a significant amount of questioning, Peter rose to make his 
J  speech.  It  is  important  that  Luke  includes  the  content  of the  mes­
sage,  as  well  as James’s  testimony,  which  followed.  Peter recalled 
a that the principles with which they were wrestling had been decided
ten years earlier,  when Peter had given the good news to the  Gen-
r 
51


tiles  in  Cornelius’ household!  Why,  he  inquires,  should  new  condi-  * 
tions  be  imposed  on  the  Gentiles  now?  The  very  adherence  to  the 
law we  are  asking  of the  Gentile  Christians  is  a yoke  we  and  our  * 
fathers were unable to bear.  Peter’s use of the word yoke is signifi­
cant, for it was used often in connection with the burden of fulfilling 
the requirements of the ceremonial law and the "yoke” of Jesus was 
referred to as light in comparison (see Matt.  11:29, 30).  *
Some  scholars  believe  that  when  James  the  brother  of the  Lord  t 
rose to speak, the Pharisees were relieved because he was known to 
be  more  conservative  than  either  Peter  or  Paul.  He  was  a  well- 
known  and  respected  leader  in  Jerusalem,  and  his  buttressing  of 
Peter’s argument may have come  as  a surprise to many assembled 
there. James not only quoted Peter but used further persuasion by 
calling on the  record of the  prophet Amos,  saying this prophecy is 
fulfilled by a  change  in  our understanding since Jesus came  to re- 
build what David established, and then to extend it to all the world.  «■
In verse 19 when James stated, "It is my judgment.  .  .  ,” the deci­
sion was made,  so much was he respected in Jerusalem.  It was the  f
decision of the council that Gentiles were welcomed into the fellow­
ship of Christ on His merits,  not on  an outward sign demanded by 
an  earlier  system.  However,  James  did  ask  the  Gentiles  to  make 
some compromise to accommodate the Jewish Christians.  He asked  i 
that in matters of food they continue to observe the Jewish practices 
and to maintain a high level of moral behavior between the  sexes.  *• 
This  was  James’s  way  to  maintain  the  principle  of  salvation 
through the unmerited grace of Jesus and to restore Christian unity  * 
within the church.
What guidelines  would you  use to differentiate between principles 
that  must  not  be  altered  and practices  that  can  accommodate  the 
weaker church member without sacrificing principle?
What steps might you suggest to bring greater unity between differ-  ‘ 
ent nationalities, races, and sexes within the church?  .
52


Tuesday, July 28
, Victory Amidst  by Kenneth  L.  Coleman
„  Opposition
*•  Paul and Barnabas went from city to city preaching the gospel of TESTIMONY 
Christ.  The  message  of the  Saviour’s  love  and  sacrifice  touched  Key text:
*  many hearts.  Their success, however, met with opposition from the  Acts 14:1 
Jews who would not accept the marvelous truth.
y  In The Acts  o f the Apostles,  Ellen  White writes,  "The  increasing 
popularity of the message borne by the apostles, filled the unbeliev-
*  ing Jews with envy and hatred, and they determined to stop the la­
bors of Paul and Barnabas at once.  By means of false and exagger-
'  ated reports, they led the authorities to fear that the entire city was 
in danger of being incited to insurrection.  They declared that large
*  numbers  were  attaching themselves to  the  apostles  and  suggested 
that it was for secret and dangerous designs.” 1
"Through  the  opposition  that  the  disciples  met,  the  message  of 
truth  gained  great  publicity;  the  Jews  saw  that  their  efforts  to 
thwart the work of the new teachers resulted only in adding greater 
s.  numbers  to  the  new  faith.  'The  multitude  of the  city  was  divided: 
and part held with the Jews, and part with the apostles.’
"So  enraged  were  the  leaders  among  the  Jews  by  the  turn  that 
matters were taking, that they determined to gain their ends by vio­
lence. Arousing the worst passions of the ignorant, noisy mob, they 
succeeded in creating a tumult, which they attributed to the teach- 
■>  ing of the disciples. By this false charge they hoped to gain the help 
of the  magistrates  in  carrying out their purpose.  They determined
*  that  the  apostles  should  have  no  opportunity  to  vindicate  them­
selves,  and that the mob should interfere by stoning Paul and Bar-
*  nabas, thus putting an end to their labors.” 2
The apostles’ work was not an easy one.  Their lives were in  con-
*  stant danger from opposition stirred up in the hearts of the people 
by Satan and his angels. Nevertheless, souls were reached that had
* longed for  such truths,  and joy  and praise  could be heard  on their 
lips for the light that had been given and that would never be put
*  out.
r  Today,  God’s  messengers  also  face  opposition  in  preaching  the 
gospel.  But  if they  persevere  in  sowing  the  seeds  of truth,  many 
^  souls will be harvested.
"In  every  age  and  in  every  land,  God’s  messengers  have  been 
.  called  upon  to  meet  bitter  opposition  from  those  who  deliberately 
chose to reject the light of heaven.  Often, by misrepresentation and 
.. falsehood,  the  enemies  of  the  gospel  have  seemingly  triumphed, 
closing the  doors  by which  God’s  messengers  might  gain  access  to 
*  the people. But these doors cannot remain forever closed, and often, 
as God’s servants have returned after a time to resume their labors,
►  the Lord has wrought mightily in their behalf, enabling them to es­
tablish memorials to the glory of His name.” 3 
^ R E A C T
1TThen  God’s  people  are  falsely  accused  by  those  who  wish  to  1. The Acts of the Apos-
*  hinder the spread of the gospel, what should be their reaction?  Iles- P.-178-2. Ibid., pp. 178,179.
3. Ibid., p. 179.
p .  Kenneth  L.  Coleman  is an  English  major at  Columbia  Union  Col­
lege, Takoma  Park,  Maryland. 
53


Wednesday, July 29
EVIDENCE
Key text: 
Acts 14:1;  15:35 

From Strength  by Elizabeth  Wear
to Strength
In  Iconium  Paul  and  Barnabas  had  great  success  preaching  the 
good  news  about  Jesus.  Despite  their  success,  however,  a  certain 
number of unbelieving Jews who were not persuaded by their argu­
ments,  stirred  bitter  reaction  against  both  the  preachers  and  the 
new converts. After narrowly escaping stoning, Paul  and Barnabas 
fled several hours southwest, to the city of Lystra.
In the city of Lystra again we see the  same love/hate  reaction  to 
the gospel  with  a  new variation.  Paul was  mistaken  for the  Greek 
god Zeus, chief of the gods who was believed to be a kind deity that 
would one day return. Barnabas was assumed to be the god Jupiter. 
Plans were laid by the temple priests and city residents for a sacrifi­
cial  celebration  outside  the  city  gates.  Paul  and  Barnabas,  suspi­
cious of the  activity,  rushed to the  scene,  rent their clothes  in pro­
test,  and  eloquently persuaded the people that they were not gods, 
but humans.
Meanwhile, antagonistic Jews from Antioch arrived (having trav­
eled more than  100 miles) and stirred up some of the people of Lys­
tra,  who  now  decided  that  Paul  and  Barnabas  were  demons  and 
proceeded  to  stone  Paul.  Many  disciples  were  raised  up,  but  the 
preachers were forced to move their point of operation.
Later in Jerusalem,  Paul  and Barnabas faced  another challenging 
situation. With James serving as presiding officer, the council in Jeru­
salem sat in session to settle the question posed by Jews from Antioch: 
"Why are Gentiles coming into the Christian church without first con­
forming  to  Jewish  ceremonial  law—in  particular  the  practice  of 
circumcision?”  New  converts  were  confused.  They  had  been  taught 
that they were saved by faith in Jesus Christ and not by their works.
Peter stated to the council that individuals are saved by the grace 
of the Lord, and not through conformance to the law. No one stood to 
dispute  him.  Principle  had  been  established.  The  council  was  now 
able to settle other ceremonial disputes using this principle as a ba­
sis for resolution.
The early church faced many difficulties, and yet its leaders were 
courageous,  bold,  and  effective.  Major  issues  were  handled  diplo­
matically through due process exemplified by the Jerusalem Coun­
cil,  and  yet  when  resolution  was  needed  the  church  leaders  deci­
sively  summarized  and  simplified  the  matter.  The  church  moved 
forward with new strength.
REACT
1. Jesus predicted that preaching the truth would cause division. 
Why  would  this  happen? Why  does  spiritual  truth  leave  hatred  in 
its wake? Why does the gospel arouse anger and often draw out the 
worst in individuals?
2. The stance of the Jerusalem Council was that we are not saved 
by our deeds,  but through  grace.  In  the  light of this  decision,  how 
would you react to this statement: "We are no more lost by our deeds 
than we are saved by our deeds”?
Elizabeth  Wear  is  a  professor  and  assistant  academic  dean  for
adult evening programs at Columbia Union College, Takoma Park,
Maryland.
54


Thursday, July 30
, A Formula  by William  Loveless
.  for Maintaining  Conflict
*■  In its straightforward account of an early-church conflict, Acts 15  HOW TO 
offers  a  model  for  conflict  resolution.  Examine  it  alongside  these  Key text:
*  tips on ways to be irresponsible in church conflicts.  Acts 15
1.  Label the opposition with negative terms. If you’re liberal, call 
¡f  him or her a conservative,  diehard,  or sorehead.  If you’re  conserva­
tive, call him or her liberal, subversive, or dangerous. To call the op-
*  position "certain persons” is too neutral; to name their position ob- 
,  jectively fails to rouse feelings that engender conflict.
2.  Nurse  the  controversy  in  private  meetings  where  you  talk 
about,  but  don’t  invite,  the  antagonist.  If the  person  were  there, 
their  story  could  weaken  your  position.  Raise  questions  in 
cloakrooms  and  hallways  by  deriding  decisions  of groups  inad­
equately  represented  by  your  "in  group”—lay  persons,  pastors,
MBA’s, youth, singles, women, or Tibetan immigrants.
3.  Avoid  mediators,  especially  those  with  constituted  authority 
like apostles and elders. The trouble with submitting conflict to me­
diators is that you may resolve it. If you’re conflict-habituated you’ll 
miss the stimulation of a good yelling match and may find mere con­
structive pursuits boring.
4. If good things have happened in your organization or relation­
ship,  disregard  them  as  irrelevant.  Attention  to  them  can  defeat 
your dedication to the conflict and squander time you could give to 
supporting your cause. Remind your opponent that statistics and ex­
amples can be used to support almost any position.
5.  Deny your opponent opportunity to debate.  It jeopardizes your 
commitment to exploring only the "right” side of the argument.
6.  To tighten up entrance into your "in group,” insist that a Gen­
tile become a Jew to accept salvation, and that an Oriental become a 
Westerner,  a  Catholic  become  a  Protestant,  a  twentieth-century 
convert a nineteenth-century practitioner.  If someone quotes Peter 
("It is by the grace of the Lord Jesus that we are saved,  and so are 
they”),* banish  such  a person;  otherwise you’ll  find it hard to  sup­
port your point.
7.  Ignore listeners’ interests and concerns.  Let a couple of adven­
turers like Paul  and Barnabas play to the crowd,  and the charm of 
their story can beguile the listeners. Watch out for the student who
, is sensitive to the interests of his or her roommate.  They will prob­
ably  get  people  to  listen just because,  well,  they’re  interested  and 
interesting.
8. Keep the results of the mediation sessions hazy. If you let some­
one sum up and name the issues along with solutions, conflict may 
falter.  Put a resolution in writing,  especially if it is sympathetic to 
people who have felt oppressed, and you’ll have a challenge to keep 
your pet idea alive and a continuing subject of conflict.
REACT
Name  a  circumstance  you’ve  observed  or  been  in  where  one  or 
more of the rules above were violated or observed.
William  Loveless  is president of Columbia  Union College, Takoma 
Park,  Maryland.

* 
55


Friday, July 31
Stop  Fighting  by Wayne Judd  4
Over the Gospel
OPINION  Fights over definitions of the gospel are as old as the gospel itself.  ^ 
Key text:  Paul and Barnabas faced a sizable number of tough legalists who
Acts 14:1 ■ 15:35  disagreed  with  them  on  what  the  gospel  was.  These  were  not  4 
"outsiders,”  but  churchly  insiders.  They  had  accepted  Christ  and 
were  convinced  that  the  gospel  required  ritual  acts  for  salvation.  4| 
Paul and Barnabas insisted that they were wrong.
Any Seventh-day Adventist Christian young person who has gone  * 
to more than a month of Sabbath Schools or who has gone to an Ad-  , 
ventist  academy  for  a  week,  has  probably  heard  the  arguments. 
How  much  faith,  how  much  works?  How  much justification,  how  , 
much sanctification? How much freedom, how much authority? How 
much trust, how much action? How much does God do, how much do  , 
we do? How much, HOW MUCH?
Wrong question. Absolutely the wrong question, and until we stop  r 
asking, How much, the church is doomed to failure, both within and 
without its  denominational  borders.  Indeed,  in  the past half dozen  * 
years,  young  Adventists  have  heard  theological  debates,  ad 
nauseam, on the relationship of justification to sanctification. They  f 
have  watched  churches  split  up,  ministers  and  teachers  get  fired, 
old friends become enemies,  and other compounded spiritual  atroc­
ities within the church.
Such young people have expressed their conviction that the prom-  ■* 
ised apocalyptic persecution of Adventists by antichrist is not nearly 
so dangerous as the persecution of Adventists by Adventists. People  ^ 
who  are  not  required  to  die  for  their  faith  kill  for  it  instead.  Jim  4 
Ayars,  of Heralds  Quartet,  sings  a  solo  about  the  phenomenon, 
"Shoot Your Own Side First.” In the debate over the gospel, with the 
roar of verbal cannons and the explosions of artillery, many kids say 
that  all  they  hear  is  confusion,  not  truth.  "If these  folks  who  are  j
trained  in  theology  can’t  agree  on  what the  gospel  is,  how  can  we 
ever hope to know?” They slink away from the field of battle,  if not  4 
from their church membership, to find a quiet place to shake the din 
from their heads and the heaviness from their hearts.  -1
All  because  we  don’t  seem to  have  sense  enough  to  stop  asking, 
"How much?”  M
How  much  has  already  been  answered.  The  gospel  tells  us  that 
God has acted in history to save people. God’s act is the gift of salva-  «   '
tion.  Period. How  much is  irrelevant.  It’s  not,  "Accept the  gift,  be­
have,  and  be  saved.”  It’s  "Accept  the  gift,  be  saved,  and  behave.”  * 
And until we unify the Christian life into one substantial relation­
ship  with  God  and  our fellow  humans  we  will  continue  to  quarrel  * 
about the meaning of the gospel.
Maybe  we  need  another  Jerusalem  Council  to  set  the  record  * 
straight and get on with being the people we claim to be.  ^
4
Wayne Judd  is vice-president for college advancement at Colum-  4
bia Union College, Takoma  Park,  Maryland.
56


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Lesson  6,  August 2-8
Unlocking  Spiritual 
Prisons
“  ‘Men, what must I do to be saved?’ They replied, ‘Believe In the 
Lord Jesus,  and you will  be saved'  ”  (Acts  16:30,  31,  NIV).


Sunday, August 2
The Sentence: 
Believe
Prison. Stifling hot, one 
cement-walled room, stark 
bunks, no windows, bored faces. 
And we sang. We sang of sal­
vation, of Jesus, of hope, to 
those bored, hopeless faces.
No violent earthquake, no loos­
ened chains, just songs of 
praise. They listened, but now I 
wonder whether they under­
stood. Did they think that those 
words were meant only for us 
in our Sabbath finery and not 
for them in their prison robes?
Other prisons. Jeers, shifty 
eyes, endless locks and keys 
and corridors, "no-civilians- 
are-allowed-in-that-wing” ex­
planations, solitary confine­
ment, depressing. I’ve seen a 
few prisons on class trips and 
volunteer projects. Deplorable. 
I’m glad I’m not a prisoner.
But, we are all prisoners 
from time to time in one prison 
or another. Prisons of pride 
that bristle and flaunt when 
someone doesn’t give recogni­
tion to our high calling or posi­
tion. Prisons of prejudice that 
build walls between us and 
those whose skin color, or lan­
guage, or customs, or gender 
may be different from ours. 
Prisons of disgust toward a fel­
low church member who may 
be struggling with an 

by Caroline Euahnenko
"immoral” sin. Prisons of in­
tolerance for crosses or waving 
arms that depict a style of 
worship different from ours. 
Prisons of theory that place 
more importance on philosophi­
cal theologizing than on a re­
lationship with Jesus. Prisons 
of apathy that keep us com­
fortable within our secure de­
nominational circle and obliv­
ious to the social and spiritual 
issues surrounding us. Pris­
ons of selfishness that prevent 
us from taking the time to 
care. Prisons of conceit that 
steal another’s dignity by 
squelching their self-respect. 
Prisons of judgment that look 
at criminals and say "They de­
serve it! They should have 
known better.”
From real prisoners the 
charges: theft, break-and- 
entry, murder, rape, fraud. 
Their sentences vary depending 
on the law, the customs, the 
judge, the country.
Our charge while in pris­
ons: pride, prejudice, disgust, 
intolerance, theorizing, apa­
thy, conceit, selfishness, judg­
ment. Our sentence: "Believe 
on the Lord Jesus and you will 
be saved.” It doesn’t vary ac­
cording to race, religion, gen­
der, age, income, intelligence, 
or profession. Simply believe. 

INTRO­
DUCTION
Scripture: 
Acts 16:31
* 
Caroline Euahnenko is the director of guidance and counseling at
Canadian  Union College, College Heights, Alberta. 
59


Monday, August 3
Eveiyone is  by Bruce Buttier
Involved
LOGOS  1.  Common  Goals,  Yet  Diverse  Personalities  (read  Acts 
15:36-41)
"And  there  arose  a sharp  contention,  so  that they separated from 
each other” (Acts 15:39, RSV).
Acceptance of the gospel in the hearts of Paul and Barnabas did 
not  prevent  them  from  disagreement.  According  to  the  Jerome 
Biblical  Commentary,  the  Greek  "noun  implies  actually  a bitter 
quarrel between Barnabas and  Paul.” 1  Acts  14:14 describes both 
men as apostles, which,  along with elders, was the highest desig­
nation in the New Testament church (see Acts  15:22).  The result 
of this  deep  disagreement  was  two  evangelistic journeys  instead 
of one.
Do  disagreements  between  Christians  today  result  in  more good 
than otherwise would have happened?
2. Common Goals, Yet Diverse Application (read Acts 16:1-5)
"Paul  wanted  Timothy  to  accompany  him;  and  he  took  him  and 
circumcised him” (Acts 16:3, RSV).
First  Corinthians  7:18,  19  and  Paul’s  statement regarding Titus 
in Galatians 2:3  appear inconsistent with having Timothy circum­
cised.  However,  1  Corinthians  9:20  may reconcile  the  different ap­
proaches  by  suggesting  that  different  cultural  groups  need  to  be 
approached differently.
How should the different groups that your church could contact be 
approached?
3. Which Route? (read Acts 16:6-15)
"And a vision appeared to Paul in the night,. . .  'Come over to Mac­
edonia and help us’ ” (Acts 16:9, RSV).
We can only speculate on the reasons for the vision.  Some possi­
bilities: a larger number of people prepared for the gospel; less dan­
ger to Paul and his companions; an answer to prayer; et cetera.
Note  in  verse  10  that  the  writer  has  switched  pronouns  from 
"they” to "we.” It has been suggested that Luke joined Paul’s group 
at this point.
Having left what is now Turkey, Paul and his companions arrive 
at Philipi, part of what is now Greece. As was his custom,  Paul be­
gan sharing his message with Jews. W. H. C. Frend points out that 
"Paul’s real impact was on the Hellenistic-Jewish and 'God-fearing’ 
communities that existed wherever he preached.”2 These communi­
ties were spread throughout the Roman Empire and formed the ba­
sis  for  the  rapid  spread  of Christianity.  Perhaps  that  is  why  Paul 
was guided to Europe.
What are  other possible  reasons for the  spread o f Christianity  in 
Europe?
Bruce Buttier is the chairperson of the division of natural and phys­
ical sciences at Canadian  Union College, College Heights, Alberta.
60


►
►  4. Salvation is a Seismic Event (read Acts 16:16-40)
"Men,  what must I do to be saved?” (Acts 16:30, RSV).
»  The prison keeper did not need 290 segments of doctrine to study
in  order  to  be  saved,  but  needed  only  to  believe  in  Jesus  Christ. 
p  Then came study of the Word of the Lord. Most important is the im­
plication that salvation is available to all.
5. Opposition (read Acts 17:1-9)
" The Jews  .  .  . ,  taking some wicked fellows  .  .  .  , set the city in an 
uproar ...”  (Acts 17:5, RSV).
Paul’s  success  aroused  opposition  not  only  in  Thessalonica  but 
elsewhere. It not only forced him out of the city but followed him to
♦  Berea.  Frend describes the anguish of Paul’s Jewish opponents.  "If 
he was right, Moses was wrong and the promises to Abraham were
**  in  vain.  If Paul  went  free,  the  ideal  of Jewish  universalism  was 
dead, and the communities of the Dispersion would be a prey to dis­
cord and schism.”3
Would Paul’s success be less if he had been ignored?
6. Who Responds? (read Acts 17:10-15)
"Now these Jews were more noble ...”  (Acts 17:11, RSV).
The  gospel  confronts  three  groups:  the  credulous,  who  believe 
almost anything; the Bereans, who examine the evidence and make 
their decisions accordingly; and the closed-minded, who decide on a 
basis other than the evidence.
7. Not Much Success in Athens (read Acts 17:16-34)
>  "But some men joined him and believed .  .  . and a woman .  .  . and 
others ...”  (Acts 17:34, RSV).
*  Paul  does  not  present  a  simple  gospel,  but  rather  proclaims  a 
reasoned  and  philosophical  argument.  His  assertions  focus  on  a 
monotheistic  salvation  available  to  the  Greeks  and  did  not  meet 
with much success.
When  is it important to present a message based on evidence, and 
**  when to proclaim it based on assertion? (See Testimony section ofles- 
v  son.) 
1.  Raymond E. Brown, 
et. al., eds. The Jerorrn 
Biblical Commentary 
(Englewood Cliffs: 
Prentice-Hall,  Inc., 
1968), vol. 2, p.  197.
2. W. H. C.  Frend, The 
Rise of Christianity (Ph 
delphia: Fortress Press 
1984), p. 99.
3. Ibid., p.  101.

* 
61


Tuesday, August 4
TESTIMONY
Key text: 
1  Cor. 13:1-3
1. Acts 16:31. 
The Ministry of Healing, 
p.  214.
Christ's Object Lessons, 
pp.  230,231. 
The Ministry of Healing, 
p.  213. 
5. Ibid., p.  470. 

The Strongest  by Keith Clouten
Argument
The  scriptural  account  of Paul’s  second  missionary journey  is  a 
kaleidoscope  of adventures  for  Christ  all  the  way  from  Antioch  to 
Athens. The reader is left breathless by the vigor and courage of the 
travelers  as  they  experience  victory  and  violence,  preaching  and 
prison, in rapid succession.
We  cannot  but be  impressed  by  Paul’s  uncanny  ability  to  adapt 
his  gospel  methods  to  people  from  widely  differing  cultures  and 
backgrounds.  His  converts  on  this  journey  included  a  successful 
businesswoman, a prison keeper, a philosopher, and a congregation 
of Bible-believing Jews. To the Jews at Thessalonica, Paul preaches 
convincingly  from  the  Messianic  prophecies;  to  the  wretched 
jailkeeper’s cry of need, he responds with the simple statement, "Be­
lieve on the Lord Jesus Christ, and thou shalt be saved”1; to a crowd 
of the  world’s  most  brilliant  thinkers  on  Mars  Hill,  he  presents  a 
magnificent oration.
In reference  to  Paul’s  discourse before these  Greek  philosophers, 
Ellen White suggests that something was missing from his presen­
tation:
"The experience of the apostle Paul in meeting the philosophers of 
Athens has a lesson for us. In presenting the gospel before the court 
of the  Areopagus,  Paul  met  logic  with  logic,  science  with  science, 
philosophy  with  philosophy.  The  wisest  of his  hearers  were  aston­
ished and silenced. His words could not be controverted. But the ef­
fort bore little fruit.  Few were led to accept the gospel.”2 
Why was Paul’s confrontation on Mars Hill almost totally ineffec­
tive? Notice the following comments by Ellen White:
"Those who stand high in the world for their education, wealth, or 
calling, are seldom addressed personally in regard to the interests of 
the  soul.  Many  Christian  workers  hesitate  to  approach  these 
classes.  But this should not be.  .  .  .  Many would receive help if the 
Lord’s workers would approach them personally,  with  a kind man­
ner, a heart made tender by the love of Christ.
"The success of the gospel message does not depend upon learned 
speeches, eloquent testimonies, or deep arguments. It depends upon 
the simplicity of the message and its adaptation to the souls that are 
hungering for the bread of life.”3 
"Some  are  especially fitted to  work for the higher classes.  These 
should seek wisdom from God to know how to reach these persons, to 
have not merely a casual  acquaintance with them, but by personal 
effort  and  living faith to  awaken  them  to  the  needs  of the  soul,  to 
lead them to a knowledge of the truth as it is in Jesus.”4 
Barriers  to  the  penetration  of the  gospel  are  as  varied  as  lan­
guages, cultures, and backgrounds. The most effective method of de­
molishing all barriers is the demonstration of loving concern for an­
other  person.  "The  strongest  argument  in  favor  of the  gospel  is  a 
loving and lovable Christian.”6
Keith  Clouten  is  the  library-services  director  at  Canadian  Union 
College, College Heights, Alberta.


Wednesday, August 5
Productive  by Wendell  Buck
*  Disagreements
Disagreements  between  Christians,  especially  leaders,  are  un-  EVIDENCE 
pleasant  to  contemplate.  Yet  they  have  been  common  throughout  Key text:
.   church history, and we can expect them to crop up in our own time.  Acts 15:36- 
So it should be  instructive to  look  at how Paul  and  Barnabas han- 
y  died a disagreement that might have marred their ministry.
The  fact  that  Luke  records  this  difference  says  something about 
m  his honesty.  He seems to understand that what he is writing is not 
just a recital of the glorious deeds of saintly men and women follow­
ing  unerringly  the  blueprint  dictated  by  the  Holy  Spirit.  He,  like 
the other Bible writers,  gives us a "warts and all” portrait of these 
two great men of faith. But unlike the stories of David’s crimes and 
Moses’  impatience,  this  text doesn’t tell  us  who  was  in the  wrong.
>   Luke didn’t feel the need to judge between these two great men. In­
stead, he simply records the facts as he knows them. He doesn’t use 
diplomatic language to soften the impact of his report; "there arose 
a sharp  contention,  so  that  they separated  from  each  other”  (Acts 
15:39, RSV).
Paul had good reason to leave John Mark out of the planned mis- 
sionary trip.  Besides the usual hardships of first-century travel, he 
could expect persecution along the  way.  A missionary needed com­
panions he could trust in all circumstances. John Mark had already 
^  demonstrated that he wasn’t a  reliable companion (see Acts  13:13).
There simply was no room for a mamma’s boy on such a trip. If Bar-
¥  nabas couldn’t see the flaws in  his cousin’s character,  then let him
risk his own neck.
*  Barnabas, however, felt that Paul wasn’t being quite fair. He saw 
a potentially great missionary in John Mark, someone who with the
*   proper  training,  guidance,  and  encouragement  could  overcome  his
flaws and contribute much to the spread of the gospel. In hindsight
•  even  Paul  finally  came  to  recognize  the  value  of the  mature John 
Mark.  (See Col. 4:10; 2 Tim. 4:11; Philemon 23.)
►  How  did  Paul  and  Barnabas  handle  their  "sharp  contention”?
Surely  they  tried  to  discuss  matters  rationally  and  each  convince 
the other of the rightness of his own point of view. But as often hap­
pens, they were not able to resolve their differences. The longer they 
argued, the more convinced each became of his own position. Finally 
the only thing to do was to agree to disagree and go their separate
*  ways.  There  is  no  record  that  either  of them  took  this  failure  to 
v  agree as a sign that the Lord was not leading; they both continued
in the work of evangelism.
*■  Now, instead of one missionary group, there were two. It’s danger­
ous but interesting to speculate about what might have happened if 
»  either man had given in.  It is possible that if Barnabas had agreed 
with Paul, John Mark might not have developed into the missionary 
-> «  he became.  And if Paul,  contrary to what we know of his personal­
ity,  had  given  in  to  Barnabas,  then  he  might  not  have  discovered 
•>  Timothy’s  remarkable  talents.  Either  way  the  church  would  have 
been the poorer.  (To next page)
Wendell  Buck  is the supervisor of audio-visual  services at  Cana­
dian  Union College,  College Heights, Alberta. 
63


Thursday, August 6
“When In  Doubt” by Patricia Johnson
HOW TO  We’re  all  born  with  a  need  to  believe  in  something  or  someone.
Key text:  Even disbelieving is a form of believing.
Mark 9:24  Biit how  do  we  learn  to  believe  in  someone?  It’s  a term  that im­
plies trust and total acceptance of the source of information as reli­
able. In the world in which we live that’s hard to do. We’ve been had 
by  people  who  aren’t  up  front  with  us.  They  misrepresent  them­
selves for personal gain and they stretch the truth until it screams. 
It’s  no  wonder  we’ve  become  cynical  and joined  those  who  say,  "I 
don’t believe anything I hear and only half of what I see.”
So  how  do  we  learn  to  believe  in  God?  In  Christ?  He  claims  to 
have the truth. In fact, He claims to be the truth (John 14:6). That’s 
pretty heavy duty. If it’s true, then it’s the best news ever. If it isn’t, 
then  it’s  the  worst.  Oddly  enough,  God  invites  us  to  check  up  on 
Him.  In Malachi 3:10 He says, "Prove me.”
We learn to trust by spending time getting to know the One we’re 
trusting and by acting on the information He gives us. This business 
of relationship has been hammered at us so much that we’re tuning 
out. I think we don’t believe it can be that simple. But I can tell you 
from experience, it’s the only thing that works.
If you make Christ first in your life, first in your day, and first in 
your affections,  then you will be  amazed  at what happens.  It’s not 
the easy way out.  Giving God permission to take over is scary. The 
fight of faith is a tough one. It means taking risks.  It means letting 
God take control. It means fighting the temptation to fight the bat­
tles that He has already won for you.  But as you realize that He is 
playing straight, that He has done what He said He would do,  and 
that He will do what He  says He will do,  something begins to hap­
pen. You become a witness, not to a set of facts, but to the good news 
that there is Someone to "believe in.”
REACT
1.  Do I blindly accept what others tell me about God or do I check 
it out for myself?
2. Do I try to make what I believe fit the way I want things to be?
3. Am I willing to follow the truth or do I want to lead it?
(Continued from p. 63)
So what can we learn from this episode for our lives in the twenti­
eth century? Perhaps we  shouldn’t insist on total unity in  all  mat­
ters  within  the  church.  Perhaps  we  shouldn’t  let  it  bother  us  that 
Elder  X  doesn’t  agree  with  Dr.  Y.  When  people  disagree  we  often 
decide  that  one  or  the  other  or  both  must  not  be  following  God’s 
blueprint. God’s plan is probably larger than we think.  Of course, it 
is  good  and  pleasant  for  brethren  and  sisters  to  dwell  together  in 
unity, but sometimes it is impossible for even very dedicated Chris­
tians to do so. God can use even our honest disagreements to spread 
His work.
Patricia Johnson is a behavioral-science major at Canadian Union 
College, College Heights, Alberta.
64


Friday, August 7
Why Go?  by Doug  Matheson
If Acts  were  "written”  today,  it would  likely be  a  series  of "Mis-  OPINION 
sion Spotlights.”  Key text:
Stories of the work of spreading the gospel—Acts is full of them,  Acts 16:30 
and  most  of us  grew  up  with  them.  Yet,  how  thoroughly  have  we 
thought out the reason for missions? Why was Paul "out there”; why 
are we?
The gospel commission comes quickly to mind. We were told to go.
If we agree that the quality of work increases as the workers’ under­
standing of the reason(s) behind their directions increases, then we 
can  certainly  hear  Jesus’  commission  and  constructively  ask:
"Why?”
I have seen "missionaries” (at home and abroad) with an immense 
burden to  reach  people  with  the  good  news  or those  people  will  be 
lost. One can find seeming support for this burden in Paul’s reply to 
the jailer;  in order to "believe on the  Lord Jesus” one must at  least 
have heard  of Him.  I  would  suggest  that  the  missionary’s  burden 
would be at least changed if he or she had a broad understanding of 
salvation and the reason(s) behind the gospel commission.
What does it take to be saved? What consistent criterion will God 
use to determine who will make safe citizens for eternity? Does the 
happenstance  that  a  missionary  goes  to  one  village  and  not to  the 
next change the chances of salvation for individuals in those towns?
And what of those who have heard of Jesus? Their concepts of Christ 
and their  decisions  about Him  are  heavily  influenced by real,  live 
Christians  ("good”  or  "bad”).  What  then  if they  reject  a  distorted 
Christ?
The  answer  is  obvious.  It is  not the amount of light,  but our re­
sponse to it that will be significant in God’s evaluation of our cases.
There is abundant support for this view. But what does this realiza­
tion  imply  about  the  gospel  commission  and  do  for  the  burdened 
missionary?
Jesus’  statement,  "I  came  that you might  have  life,  and  have  it 
more  abundantly” gives us  one hint.  I hear Him expressing a con­
cern for the quality of human life here and now, not just eternally.
Basically we don’t affect the odds of others’ salvation by giving them 
more  light  (nor  should  we  feel  that  burden),  but  we  certainly  can 
affect the  quality  of their lives.  Not insignificantly,  when they see 
caring action, and perceive a loving God, their response to Him will 
likely improve.
A paraphrase: "Go, care actively.”
REACT
Arriving as a missionary in a part of the world where the gospel 
has never been preached—what would you do to share Christianity 
with the people?  Discuss possible  approaches that could be used to 
reach these people with the gospel.
Doug  Matheson  is a  biology teacher at  Parkview Adventist Acad­
emy, College Heights, Alberta. 
65


Lesson  7,  August 9-15
Recipe for Riot
"  ‘Do not be afraid,  but keep on speaking and do not give up, for 
I  am with you.  No one will  be able to harm you’  ”  (Acts  18:9,  10 
GNB).


Sunday, August 9
Another Page in the 
Family Album 

by Isaac Johnson
This week we continue 
Paul’s third missionary jour­
ney. As always in Acts, our 
task is to make these travel­
ogues more than historical 
anecdote or quaint geography. 
It would be good, then, if 
these events in Acts and our 
own circumstances could be 
brought together in our imagi­
nations. Toward that end, a 
few questions.
Paul’s practice was to 
go to the synagogue regularly 
to debate from Scripture 
the nature and authority of 
Jesus. Should the conference 
evangelist make a practice of 
walking into Lutheran and 
Methodist churches to debate 
Adventist doctrine with 
the minister and elders? If 
you don’t like that, what 
do you think Paul’s practice 
implies?
People took to the sick any 
cloth that had touched Paul, 
and the sick were conse­
quently healed. What do you 
want to do with that? If your 
immediate inclination is to 
make it unique to the early 
church, then ask yourself why 
that is your inclination.
What, specifically and hon­
estly, makes you uncomfort­
able about these early "prayer 
cloths”? If, on the other hand, 
you like them, ask yourself 
why faith healing was not a 

prominent part of Paul’s mes­
sage (Paul’s synagogue debates 
were not about faith healing; 
his instructions to new believ­
ers did not mention it).
In conflict with Jews (Acts 
18:12-17) and with Pagans 
(19:19-41), Christians were 
protected by civil authorities 
who took what we would call 
today "civil libertarian” posi­
tions. ("These people have the 
right to think and say what 
they like as long as they are 
peaceful and law-abiding.”) 
What does this mean?
Are these kinds of incidents 
from the adolescence of the 
Christian movement a unique 
element of a movement’s ado­
lescence? Is it possible for a 
well-established institution to 
have such a liberating effect 
on its members; can a well- 
established institution trans­
form its society? As we see Paul 
founding churches, debating 
the nature and authority of 
Jesus, and coping with both 
Jewish and Gentile opposition, 
are we browsing through the 
family album? Are we looking 
at a blueprint?
Let us ask God for honesty 
as we continue to review the 
story of our beginnings; let us 
ask Him for imagination as we 
see the first stones laid for the 
giant edifice one room of which 
we are decorating. 

INTRO­
DUCTION
Scripture: 
Acts  18:10
Isaac  Johnson  is  an  associate  professor  of  English  at  Pacific
Union College, Angwin,  California. 
67


Monday, August 10
Actors  in Acts by Ted Wick
LOGOS  Theme:  As  the  great  conflict  between  Christ  and  Satan  moves 
through time, God continually acts to aid His faithful servants and 
His church, even though Satan may stir up opposition and cause set­
backs.
Meet  the  Characters  in  this  Week’s  Lesson  (read  Acts  18:1- 
19:41)
Aquila and Priscilla—"There he met a Jew named Aquila, a na­
tive of Pontus,  who  had recently come from Italy with his  wife Pris­
cilla, because Claudius had ordered all the Jews to leave Rome. Paul 
went to  see  them,  and because  he  was a  tentmaker as  they  were,  he 
stayed and worked with them” (Acts 18:2, 3, NTV).
When  visiting Rome  in  1985,  I  was told that the ancient Roman 
state  had  imported  30,000  Jews  from  Israel  as  slaves  to  build  the 
great coliseum in the imperial city. A generation later all Jews are 
ordered to leave the Roman capital. In that exodus Aquila with his 
wife  moved  to  Corinth.  Here  they met Paul.  We  have  heard  much 
about Paul’s working with his hands.  It appears however that this 
lasted only a short time, for "when Silas and Timothy came .  .  . Paul 
devoted himself exclusively to preaching” (verse 5, NIV).
Aquila and Priscilla were well versed in Scripture as they became 
instructors to the noted evangelist Apollos (see Acts 18:26).
Their  hospitality  made  them  prominent  in  the  life  of the  early 
church,  (see  Acts  18:2,  18,  26;  Rom.  16:3;  1  Cor.  16:19;  and 2  Tim. 
4:19).
They followed Paul  to  Ephesus and settled there.  Later Paul left 
them in Ephesus as he visited other places.
Crispus—"Crispus, the synagogue ruler, and his entire household 
believed in the Lord .. .”  (Acts 18:8, NIV).
For  some  weeks  Paul  was  received  in  the  Jewish  synagogue 
where he preached each Sabbath. After an unspecified time some of 
the Jews became abusive to him. He pronounced a traditional curse 
on them and said, "From now on I will go to the Gentiles” (verse 6, 
NIV). In the home of Titius Justus, next door to the synagogue, Paul 
continued  teaching.  Crispus  the  synagogue  ruler became  a  Chris­
tian.
Sosthenes—"Then  they  all  turned  on  Sosthenes  the  synagogue 
ruler and beat him in front of the court” (Acts 18:17, NIV).
When Crispus left the synagogue, Sosthenes was selected to take 
his place (see Clarke’s Commentary, vol. 5, p. 836). Early in his role 
as  leader,  Sosthenes  gathered  the  men  of the  synagogue  together 
and took their grievances against Paul to Gallio, the Roman Procon­
sul, for trial. They were literally 'laughed out of court.’ The men of 
the  congregation  then  took  their  frustration  out  on  Sosthenes  by 
beating him in public.  Gallio  apparently turned  a blind eye on the 
incident,  leaving  them  to  their  own  kind  of 'justice’  in  turning  on 
Sosthenes.
Gallio—" While Gallio  was proconsul of Achaia,  the Jews  made a 
united attack on Paul and brought him into court.  .  .  . Just as Paul
Ted Wick is chaplain at Pacific Union College, Angwin, California.
68


was about to speak, Gallio said to the Jews, 'If you Jews were making 
a complaint about some  misdemeanor or serious crime,  it would  be 
reasonable  for  me  to  listen  to  you.  But  since  it  involves  questions 
about  words  and names  and your own  law—settle  the  matter your­
selves. I will  not be a judge o f such  things.’ So  he  had them ejected 
from the court" (Acts 18:12-16, NIV).
Gallio has been portrayed as a character who is indifferent to reli­
gious  things,  because  of this  brief episode.  I  disagree.  He  handled 
the  Jewish  charges  wisely.  He  was  the  brother  of Seneca.  Seneca 
wrote two treatises in his (Gallio’s) honor.  One on the subject of an­
ger,  the other on 'The Blessed Life.’ History’s record  on  Gallio por­
trays him as a very kind and good-natured leader, a 'favorite.’
A pollos—"Meanwhile a Jew  named Apollos,  a  native of Alexan­
dria,  came  to  Ephesus.  He  was  a  learned  man,  with  a  thorough 
knowledge o f the Scriptures. He had been instructed in the way of the 
Lord,  and  he  spoke  with great fervor and  taught about Jesus  accu­
rately,  though  he  knew  only  the  baptism  of John” (Acts  18:24,  25, 
NIV).
Alexandria was the center of Hellenistic thought.  It was  an edu­
cational  center  noted  for  great  scholarship  and  learning.  The 
Septuagint,  the  Old  Testament  translation  into  the  Greek  by  70 
scholars— hence its name, was translated in Alexandria.  Some be­
lieve that Apollos learned his eloquence at the school of Philo.  It is 
also  thought  that  Apollos  learned  about  Jesus  from  a  disciple  of 
John  the  Baptist.  (See  Lange’s  Commentary,  Vol.  IX,  Sec.  IV,  p. 
345.)  Apollos,  although  a  powerful  preacher,  was  willing  to  be 
taught by lay persons, Aquila and Priscilla. He was given letters of 
recommendation to preach in other cities (18:27).  Paul  spoke of his 
ministry as "watering” what Paul "planted” (1 Cor. 3:6). Luther be­
lieved Apollos wrote the book of Hebrews (The Pulpit Commentary, 
The Acts o f the Apostles, vol.  18, p.  96).
Apollos  was  an  effective  Christian  worker  with  an  incomplete 
knowledge of New Testament Christianity.  He did not  understand 
the work of the Holy  Spirit,  and yet God used him.  William Miller 
and  Martin  Luther were  mighty  men  of God,  but  they  too  did  not 
possess a complete knowledge of the Scriptures. As Seventh-day Ad­
ventists we too do not understand all the truth about God. But with 
our limited knowledge and gifts,  God still has a place for us in His 
plan.
Though Apollos is spoken of in very positive terms in Acts 18 and 
19,  we  do  not  hear  much  more  about  his  work  and  influence.  His 
name  is  mentioned  in  several  verses  without  much  information 
about his ministry (1  Cor.  1:12; 3:4, 5, 6, 22;  16:12; Titus 3:13).
Demetrius—"[A   silversmith  named  Demetrius]  called  them  to­
gether .  .  .  and said:  'Men, you know  we receive a good income from 
this  business.  And you  see  and  hear  how  this fellow Paul  has  con­
vinced and led astray large numbers of people here in Ephesus and in 
practically the whole province of Asia” (Acts 19:24-26, NIV).


We think of Demetrius as a troublemaker, a labor-union activist.
He  was  the  primary  influence  inciting a riot  in  Ephesus,  which  is 
illegal  under  Roman  Law.  This  demonstration  tells  a  very  impor­
tant story. Paul’s preaching of the gospel had such a profound effect 
that it was hurting the silversmiths’ source of income. What a testi-  « 
mony to the power of the gospel. I was preaching a series of evange­
listic  meetings  in  a  small  Colorado  town  where  there  was  no  Ad-  ' 
ventist church. The pastor of a major church there became alarmed 
because  some  of his  members  were  attending  the  meetings.  He 
printed a flier warning that these meetings were presented by Sev­
enth-day Adventists. He put these under windshield wipers around 
town, including the cars that parked at the meetings. He was an ef­
fective advertizer for us. The attendance increased.  r
Demetrius became a publicity agent for the church in Ephesus.
Like  Shakespeare’s  character  Gertrude,  Hamlet’s  mother,  who 
said,  "The lady doth protest too much me thinks.” (Hamlet, Act III, 
scene 2. While this usage is not exactly in context in the play, it has 
become  a  common  phrase  used  to  describe  the  psychological  phe-  i 
nomenon of overreacting that reveals a deeper issue.)
Paul’s statement in Philippians 1:18 is applicable to this riot inci­
dent in Ephesus. "What does it matter? One way or another, in pre­
tence or sincerity, Christ is set forth, and for that I rejoice” (NEB).
70


Tuesday, August 11
The  Horrible Cross by Lloyd  Best
"In preaching the gospel in Corinth, the apostle followed a course 
different from that which had marked his labors at Athens. While in 
the latter place, he had sought to adapt his style to the character of 
his audience; he had met logic with logic, science with science, phi­
losophy with philosophy. As he thought of the time thus spent, and 
realized that his teaching in Athens had been productive of but lit­
tle fruit, he decided to follow another plan of labor in Corinth in his 
efforts to arrest the attention of the careless and the indifferent. He 
determined to  avoid elaborate  arguments and discussions,  and 'not 
to  know  anything’  among the  Corinthians,  'save Jesus  Christ,  and 
Him crucified.’ He would preach to them 'not with enticing words of 
man’s  wisdom,  but  in  demonstration  of the  Spirit  and  of  power’ 
(1  Cor. 2:2, 4).
"Jesus, whom Paul was about to present before the Greeks in Cor­
inth as the Christ, was a Jew of lowly origin, reared in a town pro­
verbial for its wickedness. He had been rejected by His own nation, 
and at last crucified as a malefactor. The Greeks believed that there 
was need of elevating the human race; but they regarded the study 
of philosophy and science as the only means of attaining to true ele­
vation and honor.  .  .  .
"In Paul’s  day,  the  cross was regarded with feelings of repulsion 
and horror.  To uphold as the  Saviour of mankind one who had met 
death  on  the  cross,  would  naturally  call  forth  ridicule  and  opposi­
tion.  .  .  .
"But  to  Paul,  the  cross  was  the  one  object  of supreme  interest. 
Ever since he had been arrested in his career of persecution against 
the followers of the crucified Nazarene he had never ceased to glory 
in the cross.  At that time there had been given him  a revelation of 
the  infinite  love  of God,  as  revealed  in  the  death  of Christ;  and  a 
marvelous transformation had been wrought in his life, bringing all 
his plans  and purposes  into harmony with heaven.  From that hour 
he had been a new man in Christ.  He knew by personal experience 
that when  a sinner once beholds the  love  of the  Father,  as  seen  in 
the sacrifice of His Son, and yields to the divine influence, a change 
of heart takes place, and henceforth Christ is all and in all.  .  .  .
"Love  for  the  Lord  of glory,  whom  he  had  so  relentlessly  perse­
cuted in the person of His saints, was the actuating principle of his 
conduct,  his  motive  power.  If ever  his  ardor  in  the  path  of duty 
flagged,  one  glance  at  the  cross  and  the  amazing  love  there  re­
vealed, was enough to cause him to gird up the loins of his mind and 
press forward in the path of self-denial.”*
REACT
1. Can a Christian who has not had a dramatic conversion experi­
ence view the cross as the one object of supreme interest? Give rea­
sons for your answer.
2.  When  considering  that  death  on  the  cross  is  comparable  to 
death on the electric chair today, how logical was the cross?
Lloyd  Best  is  a  mathematics  teacher  at  Pacific  Union  College 
Preparatory School, Angwin, California. 

TESTIMONY
Key text:
1  Corinthians 
2:1-5
*  The Acts of the Apos 
pp.  2 4 4 -2 4 6 .
71


Wednesday, August 12
EVIDENCE
Key text: 
Acts 19:1
Sources for further study: 
'larke's Commentary, vol.
5, pp. 874, 875. 
Interpreter’s Bible Com­
mentary, vol. 9, pp 260, 
26I.
Expositor's Bible Com­
mentary, vol. 9,  pp 502, 
503. 

Preaching  in  Ephesus  bVT«,wk*
Ephesus  of Paul’s  day  was  a  prominent  city  of great  beauty  in 
Asia Minor. It was a center for religion and business. A magnificent 
boulevard, the Arcadian Way, ran through the heart of the city from 
its harbor to its great open-air theater that could seat 24,000 people. 
This street was lined with fine buildings and columned porticos. The  , 
temple  of Artemis  ("Diana”  in  Latin)  was  located  one  and  a  half 
miles northeast of the city.  <
The  great  harbor became  filled with  silt,  and the  shipping busi­
ness declined. The temple of Artemis became Ephesus’ primary ba­
sis for wealth and continued prosperity.
The  temple  became  a  major  treasury  and  bank  of  the  ancient 
world,  where merchants,  kings,  and even cities made deposits,  and 
where their money could be kept safe under the protection of deity,  t 
The  temple  of Artemis was one  of the  Seven  Wonders  of the  an­
cient world. It took 220 years to build. It was built of cut marble, the  ^ 
dimensions were 425 by 225 feet in floor size (not all authors agree 
on the dimensions). It had 127 columns, many provided by the kings 
of the region. Pliny says that they were 60 feet in height (or at least 
some  of them were).  The  pillars  were  adorned  with  many  statues.
One writer states that gold was used as 'mortar’ between the great 
marble  stones to  hold them  in place.  The  "cella,”  or holy  of holies, 
was 70 feet wide and open to the skies. The ruins of this magnificent 
structure  were  discovered  by J.  T.  Wood  during the  middle  of the 
last century and can be seen today in the British Museum  .  ■,
Artemis was believed by many to have fallen from the skies like a 
meteor,  further  'proof  of her  divine  origins.  A  large  statue  of her 
likeness  was  located  at  the  entry of the  temple.  She  had  a  turret- 
crown upon her head. Her outstretched arms were supported by two  ' 
staves. At her feet were two stags, back to back.
The Sun is represented on the right side of her head and the cres-  <5 
cent moon on the left side. There is disagreement on what the statue 
was made  of.  Pliny says ivory (big elephants?), others  say cedar or  ^ 
wood  of the  vine,  whatever that might be.  The  crown  on  her head 
was festooned with flowers and fruit draping down and around her 
shoulders. Her torso is covered with many breasts, on some portray-  ^ 
als you could count as many as 19. Sculpted into the swathes of her 
clothing are the  images of birds and beasts, even reptiles.  There is 
no  question that  she  represents  'mother nature.’  She  was  the  god-  * 
dess of fertility.  4
Artemis was considered among the Greeks and Romans to be one 
of the 12 major gods. They also believed in a host of minor gods. The  <
major gods generally adored throughout the Gentile world in those 
days were Jupiter,  Neptune,  Apollo,  Mars,  Mercury,  Vulcan, Juno,  ■*
Vesta, Ceres, Diana (Artemis), Venus, and Minerva.
In that kind of religious climate you can imagine how radical the  ^ * 
idea of one god, or even of a .rinity, would be. For the townspeople of 
Ephesus,  especially  the  silver  artisans,  you  can  see  that  Paul’s  M 
teachings posed a threat to their economy.
Ted Wick is chaplain at Pacific Union College, Angwin, California.
72


Thursday, August 13
“How to  Live the Way”  bymwick
"How  to  what?”,  I ask  myself.  "How  to  live  the  Way,” comes  HOW TO 
back the answer from Paul in the book of Acts.  Key text:
For Paul the Christian faith was family, the church believers his  Acts 18:9 
support group, and God his companion on the journey.
As Adventists, we tend to become so comfortable in our churchli- 
ness.  If this is not always a comfortable family,  at least it is fairly 
constant.  Adventism  is  a way of life,  an ethnic background,  a safe 
country to inhabit.  For some!  For some time!  But for others a very 
dangerous  and  painful journey.  "Do  you  consider  Christianity  and 
Adventism synonymous?” a friend asked. "Not always,” I answered.
It is  difficult to  make  the  distinction—and yet  because  of the  way 
some Adventists live we must.
Paul had a message very pertinent to his time and place: "Jesus is 
the Christ” That was the gospel according to Paul. And what is your 
message?  You  do  know,  don’t you,  that you  are  a piece of this puz­
zling experience? The gospel according to YOU.  How do you "find” 
your message?
1. Are you willing to be Spirit-led?
To be part of a church group who believe the same as you is one 
thing;  but  to  be  willing to  believe  alone  is  quite  another.  Are  you 
willing to be a "one-man band"? Will you integrate faith and action?
2. Do you recognize God’s leading in your life?
Are  you  aware  that  God  works  through  your  choices?  That  He 
speaks to you through the  good  impulses  and  ideas  that come  into 
your mind? That your awareness is God-inspired? You are an impor­
tant piece of life’s puzzle. Are you willing to submit your perception 
so that the picture can be clearer?
3. Do you have a support group?
This may seem contrary to the first question we asked. While we 
need to step out in faith and act on what we believe is true, we also 
need  human  support.  Ask  God  to  open your  eyes  to  people  in your 
life who believe as you do.  You will be amazed at who  appears.  We 
need a group (3-5) around us that will listen,  challenge, encourage, 
support, and disagree!
Paul  was  willing to  step  out,  he  preached  the  gospel  and  had  a 
support  group.  He  still  got  discouraged  (and  so  will  we).  The  Lord 
said to him  (and  to  us)  in Acts  18:9  " 'Do not be afraid; keep  on 
speaking, do not be silent. For I am with you, and, . . .  I have 
many people in this city’ ” (NIV).
Yes, there  are  many believers.  Sometimes where we least expect 
to find them. Sadly, not always in the pew. Do you listen to prayers 
in your church? I often hear, "We long for Your coming, Lord Jesus, 
in clouds of glory”.  .  .  and I think,  "How amazing.” We pray for the 
Second  Coming,  without  acknowledging  that  God  is  HERE  in  our 
midst.  I  do  believe  that  when  we recognize  His presence,  and only 
then, will we be ready for anything more amazing.
Jesus  promised.  "I  am  with  you!”  May  we  be  those  who  truly 
KNOW and dare to SEE what others question!
Pat Wick is the coordinator of the Campus Center at Pacific Union 
College, Angwin,  California. 
73


Friday, August 14
Determining 
God’s Will 

by Graham  Bingham
OPINION
Key text: 
Acts 19:21 

"Paul decided to go to Jerusalem” (Acts  19:21, NIV).
Many of us want to know and do the will of God. But many believe 
that God’s will is complex, difficult, and hard to find.
The Scriptures demonstrate the opposite. Jesus said, " 'My yoke is 
easy and my burden is light’ ” (Matt.  11:30, NIV).  If we meet God’s 
conditions we can "approve what God’s will is” (Rom.  12:2, NIV).
On several occasions God revealed to Paul what he wanted him to 
do. On one occasion God spoke to Paul directly during the Damascus 
road experience. He told Paul, " 'Get up and go into the city, and you 
will be told what you must do’ ” (Acts 9:6, NIV). On another occasion 
God communicated to Paul through a night vision (Acts  16:9,  10).
Very few of us have had the experience of God’s talking to us di­
rectly or communicating to us through a vision. But God does speak 
to us through His Word (Ps.  119:105). Further, the Holy Spirit leads 
us, as He did Paul (Acts 16:6).
But  the  will  of God  is  also personal—only the  one  led  can  know 
what  God’s  will  is  for  him  or  her.  Others  may  give  guidance  and 
counsel,  but  in  the  final  analysis  each  individual  is  responsible  to 
know God’s will for himself or herself.
In the case  of Paul,  some did counsel him not to go to Jerusalem 
(Acts  21:4,  11,  12),  even  though  he  purposed  and  felt  bound  to  go 
(Acts 19:21; 20:22; 21:13). As to who was right, only the Lord knows 
for sure. Paul had many warnings against going. But the opposition 
does not mean that he was not doing the will of God.
Paul’s example  shows  that even  Christian leaders  struggle  with 
knowing God’s will. All of us should seek good and godly counsel for 
the problems  and  struggles we  face.  But  in the  ultimate  sense,  we 
are  responsible  for  the  decisions  we  make;  therefore,  we  need  to 
make them according to God’s will as best we see it.
"It  is  .  .  .  more  excusable  to  make  a  wrong  decision  sometimes 
than  to  be  continually  in  a  wavering  position,  to  be  hesitating, 
sometimes inclined in one direction, then in another. More perplex­
ity and wretchedness result from thus hesitating and doubting than 
from sometimes moving too hastily.”*
REACT
1. In what sense does God reveal His will corporately through the 
church?
2.  In  determining  God’s will  what are  the  dangers  of taking the 
attitude, "the Lord showed ME.”
*   Testimonies for the 
Church, vol. 3, p. 497. 

■m
A'
Graham  Bingham  is editor of COLLEGIATE QUARTERLY.
74


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Lesson  8,  August  16-22
Jerusalem  or Bust
“  ‘Now I  commit you to God and to the word of his grace,  which  * 
can  build  you  up  and  give you  an  inheritance  among  all  those  < 
who are sanctified’  ”  (Acts 20:32,  NIV). 
t
r
c
A'
4


Sunday, August 16
A Full-Course Meal 
of Christian  Love 

by Dick Duerksen
They came in small groups. 
Some on horseback, some in 
carts or the chariots of Roman 
officials. Others came walking 
briskly toward the meeting to 
which they had been sum­
moned.
The courier had ridden in 
with Paul’s message: "Please 
have the church elders come 
to me in Miletus. I’m going to 
be here for a couple of days 
and would love to see them.”
Since he was in such a 
hurry to get to Jerusalem for 
Pentecost, Paul had decided to 
sail on by his friends in Eph­
esus. "You cannot, after all, 
see everyone while you’re trav­
eling through.”
But he wanted to see them. 
He missed them. And as the 
ship sailed in and out of the 
harbors of Assos, Mitylene, 
Chios, and Samos, Paul’s pas­
toral thoughts went more and 
more to his friends in Eph­
esus.
When they docked at Mile­
tus, the captain called the pas­
sengers together and an­
nounced that there would be at 
least a two-day delay until 
the cargo could be unloaded 
and the new cargo put in its 
place. That was all the opportu­
nity Paul needed. If he went 
the 30 miles to Ephesus, he 
might miss the sailing of the 
ship, but maybe they would 
come to him.
Paul’s excitement was obvi­
ous. For the occupants of each 
chariot and cart, for every 
horseman and for the groups of 
happily exhausted hikers, he 
was ready with a full-course 
meal of Christian love. The 

yard was filled with tremen­
dous, strong Asian bear hugs 
and handshakes that turned 
into holy kisses all around.
"Ah, there’s nothing like be­
ing together with good 
friends.”
Each face in the tightly 
packed room told part of the 
story of Paul’s ministry dur­
ing the years in Ephesus. 
Aquila and Priscilla sat to­
gether near Paul’s chair, obvi­
ously pleased to be working as 
a team for Christ. There were 
several of the disciples of 
John whom Paul had baptized 
with the Holy Spirit, still 
filled with the same intense 
exuberance for The Way.
The city leaders were there; 
rich and powerful men who had 
spent so many lazy afternoons 
in the school of Tyrannus lis­
tening, agreeing, arguing, 
and searching for truth. And 
next to them sat the Romans. 
Even though their clothes im­
mediately marked them as 
Roman officials they were sit­
ting as equals with tentmak- 
ers, carpenters, silversmiths, 
and Jews. There was no hint 
of superiority or control, just a 
palpable fellowship of love.
The others. Some who had 
been healed by holding Paul’s 
handkerchief. Itinerant Jew­
ish exorcists converted to 
Christ.
The words of encourage­
ment and hope, the reminder of 
God’s promised grace, the ex­
pectation of the inheritance, all 
tumbled together and choked 
Paul’s throat as he looked into 
the eyes of friends. Friends he 
would never see again. 

INTRO­
DUCTION
Scripture: 
Acts 20:1—21:
Dick  Duerksen  is  the  vice-president  for  enrollment  services  at
Pacific Union College, Angwin, California. 
77


Monday, August 17
Paul  Begins  His  by H.  Roger Bothwell
Journey to Prison
LOGOS  Theme: Even  with  advanced  knowledge  of impending  persecu­
tion, Paul continues to press forward to accomplish God’s will for his 
ministry.
Section One (read Acts 20:1-6, NIV)
Dr. Luke begins a fairly detailed account of Paul and his traveling 
companions’ journey  back  to  Jerusalem.  This  will  bring  to  an  end 
Paul’s third missionary journey. From this point forward the only defi­
nite accounts of Paul traveling will be as a prisoner.  There are some 
scholars  who  believe  that  he  was  able  to  make  a journey  through 
Latin-speaking Spain, but we have no definite record of this.
Paul closes his ministry in Asia Minor by traveling through Mac­
edonia on his way to Greece.  Verse 2 records  a ministry of encour­
agement (the only kind—that which does not encourage is not min­
istry).
Dr.  Luke  includes  himself in  the  narrative  with  the  use  of the 
word "we”  (see verse  6).  He dates  the story by telling us  that they 
"sailed  from  Philippi  after  the  Feast  of Unleavened  Bread.”  The 
year is A.D. 57. Passover (the Feast of Unleavened Bread) was April 
7-14 that year. They were hoping to be in Jerusalem for Pentecost, 
which came the last week of May.
Section Two (read Acts 20:7-12, NIV)
"On  the  first  day  of the  week  we  came  together  to  break  bread. 
Paul.  .. kept on talking until midnight.” According to Hebrew reck­
oning the day began at sundown and continued until the next sun­
down. This would place this meeting on a Saturday night, with Paul 
planning to leave by ship Sunday morning. Paul does not seem to be 
limited by the twentieth-century mentality that demands speakers 
to  be  brief and  succinct.  He  continued  on  far  into  the  night,  until 
Eutychus  interrupted  the  meeting  by  falling  out  the  third-story 
window.
Section Three (read Acts 20:13-38, NIV)
Upon receiving word that Paul was at Miletus the elders from the 
church  at  Ephesus  come  to  meet him.  It  is  here  that  we  have  the 
first record of a sermon Paul preached to Christians.
Paul begins his sermon with a defense of his actions among them. 
It is obvious that Paul was constantly criticized, because he  is con­
tinually defending himself. He does it with great regularity.
He speaks of prison and hardship awaiting him in Jerusalem. But 
he  will  go  despite  this.  "I  consider  my  life  worth  nothing to  me,  if 
only I may finish the race and complete the task the Lord Jesus has 
given me—the task of testifying to the gospel of God’s grace” (verse 
24). Months later he wrote that he had run the race and finished the 
course (see 2 Tim. 4:7). Obviously during the intervening months he 
was satisfied that he had fulfilled God’s plan for his life.
"Therefore,  I declare to you today that I am innocent of the blood 
of all men” (verse 26). Here Paul exhibits a great confidence in the 
faithfulness  of his  proclamation  of the  message.  While  he  knows 
that not all who have heard have believed, he knows that he shared
H.  Roger  Bothwell  is  the  senior  pastor  of  Pacific  Union  College 
Church, Angwin, California.
78


with  them  what  they  needed  and  that  if they  did  not  accept  they 
would have to bear the responsibility for their decision. He had done 
his part.  "I have  not hesitated to proclaim to you the whole will  of 
God” (verse 27).
"Be  on  your  guard!”  (verse  31).  Satan  has  always  sought  to  de­
stroy the church. It is the apple of God’s eye. Enemies from without 
and within will attempt to steal away souls that had been purchased 
with "his own blood.”
Paul concludes his discourse by quoting a line that the Lord Jesus 
Christ Himself used. It is the second-most-used sentence from Scrip­
ture.  " 'It is more blessed to give than to receive.’ ” We would hope 
that John 3:16 is quoted more often.
"When he [Paul] had said this, he knelt down with all of them and 
prayed” (verse 36). Prayer always was Paul’s most effective weapon 
against Satan. In several passages we note how eagerly he resorts to 
calling upon God for help and strength. Note the use of prayer here 
and also at Tyre in the passage that follows (Acts 21:5).
Section Four (read Acts 21:1-17, NIV)
The  journey  to  Jerusalem  is  filled  with  visits  to  old  friends, 
prayer,  and much concern about what will happen to Paul  once he 
arrives at Jerusalem.  In Caesarea he "stayed at the house of Philip 
the evangelist, one of the Seven.  He had four unmarried daughters 
who  [had the gift of prophecy]”  (verses 8,  9).  "Half a century later, 
after Philip’s migration to Phrygia,  some  of his  daughters lived  on 
into old age and were highly reputed as informants on persons and 
events from the early days of Palestinian Christianity.”*
On this  occasion  "a prophet  named  Agabus  came  down from Ju­
dea.  Coming over to us, he took Paul’s belt, tied his own hands and 
feet with it” (verses  10,  11). In the spirit of Ezekiel Agabus acts out 
an object lesson for Paul. Paul must not miss the import of the mes­
sage.  If he  continues  on  to  Jerusalem  he  will  become  a  prisoner. 
"The  people  there  pleaded  with  Paul  not  to  go”  (verse  12).  Once 
again  Paul  proclaims  his  absolute  faith  that  "The  Lord’s  will  be 
done.” He will proceed to Jerusalem.
Section Five (read Acts 21:18-26, NIV)
Paul  was  received  warmly  in  Jerusalem  by  the  church  and  re­
ported  in  detail  to  them  all  the  wonderful  things  that  the  Holy 
*  Spirit had been able to accomplish among the Gentiles.  In an effort 
to appease Paul’s critics, for they had arrived in full force, Paul now 
participated in the fulfillment of a Nazarite  vow.  Paul was to bear 
the expense for four men.  The cost was for ceremonial shaving and 
the  sacrifice  for  cleansing  (see  Num.  6:9-21).  Paul’s  participation 
was to demonstrate visibly that he was not an "apostate.” But this 
was not very convincing.
^  Should  Paul  have gone  to  Jerusalem?  Could  he  not  continue  to 
serve the Lord more effectively by taking a fourth and fifth mission­
ary journey  instead  o f deliberately placing  himself in  a place from 
which he had been warned to stay away ? 

*   F.  F.  Bruce,  Paul,  Af. 
tie of the Heart Set Free 
p. 343.
79


Tuesday, August 18
Never a Dull  Moment  byiuwh*
TESTIMONY
Key text: 
Acts 21:20-26
. Sketches from the Life 
of Paul, p. 214. 
2. Ibid.,  p. 222. 
3. Selected Messages, 
bk.  1, p. 346. 

In Acts  21:20-26  Paul was advised to  enter into temple purifica­
tion rites for himself and to sponsor four other men in order to pacify 
Jewish Christians who were zealous for the Mosaic laws and critical 
of Paul’s work among the Gentiles.
"This concession was not in harmony with his [Paul’s] teachings, 
nor with the firm  integrity  of his character.  His  advisers  were  not 
infallible. Though some of these men wrote under the inspiration of 
the Spirit of God, yet when not under its direct influence they some­
times erred.  It will be remembered that on one occasion Paul with­
stood Peter to the face because he was acting a double part.”1
In Paul’s defense before the Sanhedrin after he had been arrested 
by Lysias and the Roman soldiers stationed at the fortress of Anto­
nio, he was ordered to be hit in the mouth by the high priest. In Acts 
23:3, Paul pronounced a curse upon the priest for acting contrary to 
Sanhedrin  rules  of order.  " 'God  will  strike  you,  you  whitewashed 
wall!’ ”  (Acts  23:3,  NIV).  "Under  the  influence  of the  Holy  Spirit, 
Paul uttered a prophetic denunciation similar to that which Christ 
had  uttered  in  rebuking  the  hypocrisy  of the  Jews.  The judgment 
pronounced by the apostle was terribly fulfilled when the iniquitous 
and hypocritical high priest was murdered by assassins in the Jew­
ish war.”2
During Paul’s defense before the Sanhedrin he recounted his con­
version experience. He tells of his behavior toward followers of "The 
Way” before he was converted.
"As many are today, so (before his conversion) Paul was very con­
fident  in  an  hereditary  piety;  but  his  confidence  was  founded  on 
falsehood. It was faith out of Christ, for he trusted in forms and cere­
monies.  His zeal for the law was disconnected from Christ and was 
valueless.  His boast was that he was blameless in his performance 
of the  deeds  of the  law;  but  the  Christ  who  made  the  law  of any 
value  he  refused.  He  was  confident  that  he  was  right.  He  says:  'I 
verily thought with myself, that I ought to do many things contrary 
to the name of Jesus of Nazareth. Which thing I also did in Jerusa­
lem: and many of the saints did I shut up in prison, having received 
authority from the chief priests; and when they were put to death, I 
gave my voice against them’ (Acts  26:9,  10).  For a time Paul did a 
very cruel  work,  thinking he was doing God service; for he  says, 'I 
did it ignorantly in unbelief’ (1 Tim.  1:13). But his sincerity did not 
justify his work, or make error truth.”3
There  were  Jews  who,  with  the  knowledge  of the  chief priests, 
took an oath to assassinate Paul when he was to be brought to the 
Sanhedrin a second time on the pretext of need for further question­
ing. The matter was reported to Paul and to Lysias by an unnamed 
nephew  of Paul,  his  sister’s  son.  Being  warned  and  believing  the 
truthfulness of the report, Lysias arranged to secretly remove Paul 
from Jerusalem.
Ted Wick is chaplain at Pacific Union College, Angwin, Californa.
80


Wednesday, August 19
.  Concerns  by Vernon C.  Kaiser
Paul had a real burden for the believers, those whom he had met  EVIDENCE 
and had won to Christ on his previous visits.  The content of Paul’s  Key text: 
messages may have varied from church to church on his third mis-  Acts 20:1—21 :l 
sionary journey but we do get some indication of his concerns for the 
k  believers at Ephesus as recorded in the book of Acts.
Paul  realized that  after his  departure  there  would be  those  who
*  would attempt to destroy the flock, and he pleaded with them to be 
on  their  guard.  He  commended  to  them  the  Word  of God’s  grace, 
which  was  able  to  build  them  up.  He  reminded  them  that  it  was 
more blessed to give than to receive. These people were like children 
to  Paul,  and what might have  gone through his mind as he  ended 
his  discourse  with  prayer  and  tearfully  embraced  those  whom  he 
was leaving behind, one can only imagine.
1  Having five children of my own, I have a good idea of how I would
feel if I had to  say goodbye to them for the last time on this earth.
My heart would ache at the thought of knowing that the devil would 
try to destroy them; of how he would try to keep them from develop­
ing a relationship with their God;  of how they would be tempted to 
neglect  the  Word  of God;  of the  heartache  they  would  have  to  go 
through until they were willing to surrender themselves completely 
to God; of the pain they would suffer by making wrong decisions. If 
-+■  only  I  knew  that  my  children  whom  I  was  leaving  behind  would 
have a continually growing, trusting, loving relationship with God I 
▼  could bid them farewell in peace. As I contemplate what my feelings 
might be  as I said goodbye to my loved ones,  not knowing for sure 
whether  I  would  ever  see  them  again,  I  can  begin  to  comprehend 
4  what must have gone through Paul’s mind.
If we could sense the intensity of feeling associated with the con­
cerns that Paul expressed that day we might be able to understand
*  in a small degree what God experiences with each of us as He sees 
f  us  making decisions that He  knows  will  cause  us  pain;  and  as  He
sees us neglect the  abundant provisions He has made  for our well­
being.
O  that  we  might  have  the  same  concerns  for  our  "children”  as 
-*  Paul had for the  believers  at Ephesus.  That we might live  in  such 
close  communion  with  God  ourselves  that  His  concerns  for  them 
p.  would be evident.  What a privilege we have—to know the  Saviour 
and to make Him known.  Let’s take advantage of all God has to of- 
►  fer us.
* 
Vernon  C.  Kaiser  is director of registration  and  records  at  Pacific 
Union College, Angwin, California. 
81


Thursday, August 20
Purina Friendship Chow by Ian  Bothwell
for Growing  Friendships
HOW TO  As  we  read  the  stories  of the  early Christians  we  cannot but be 
Key text:  impressed  that  they  possessed  an  inner  strength  in  meeting  the 
Acts 20:35  many  hardships  they  encountered.  Unquestionably,  this  inner 
strength  was  the  strength  of Jesus.  In  what  ways  did  these  early 
Christians  tap  into  Jesus’  strength?  Fellowshiping  was  one.  The  ' 
Christians of the early church found great strength in fellowshiping 
with the bride of Jesus Christ—fellow believers. These friendships, 
which  cut  across  nationalities,  economic  status,  and  social  classes, 
were so strong as to transcend other human relationships.
So it is today.  Friendship with fellow Christians is one of earth’s 
priceless treasures.  But how does friendship occur? Does  it merely 
happen? As if almost magical? Is it simply the right chemistry be-  1 
tween two people? Or are friendships made? Do you work at making 
a  friend?  Do  you  look  at  someone  and  say,  "I’m  going  to  be  that  ( 
person’s  friend?”  and  set  about  to  work  on  it?  Regardless  of how 
friendships  occur—whether  they  "merely  happen”  or  are  "worked 
at”—it does seem that they will continue only if nourished. If we are 
to  keep  our  friendships  they  must be  fed  good  wholesome  "Purina 
Friendship Chow.” The essence of that nourishment is found in Acts 
20:35.  " 'Happiness  lies  more  in  giving than  in receiving’ ”  (NEB). 
Giving  flowers,  candy,  money,  socks,  ties,  after-shave?  No  doubt, 
even  at  this  level,  giving  is  more  rewarding  that  receiving.  How-  > 
ever, Jesus told us in John 15:13 that the greatest thing we can give 
those we love is our life—happiness lies in giving of yourself by:  1
1. Being yourself.  Do  not be  afraid  to  let your friends  know  who 
you  are.  Friendship  cannot  survive  when  one  person  is  always  in 
hiding.  This  requires  that  you  must  be  honest  with  your  friends.  v 
Yes, it even means
2. Being vulnerable. You cannot truly give of yourself without cre­
ating  the  possibility  that  you  may  be  hurt  in  some  way.  Perhaps 
that is what makes giving of yourself the  greatest gift.  Part of the  , 
process of being vulnerable means
3. Allowing  your  friends  to  be  themselves.  You  will  not  expect 
them to fill a need that you have by being something that they are 
not.  Accept  them  exactly  as  they  are,  and  rather  than  expecting  4 
them to fill your needs you will be
4. Looking  for  ways  to  fill  the  needs  of your  friends.  This  may  < 
mean  listening  to  them,  affirming  them,  encouraging  them,  or  it 
may mean helping them in material ways, as well.  Material things  * 
are  not  inherently  bad!  However,  when  filling  the  needs  of your 
friends it is important to do so
5. Never expecting anything in return. This means that friendship 
is  a  100-percent—not  a  50-50-percent  relationship.  True  friends 
give all.
Ian Bothwell  is assistant professor of teacher education at Pacific  v
Union College, Angwin,  California.
82


Friday, August 21
■  All  in a Word  by Dayton  Flick
Ephesus had worked well as the model church as long as it had an  O P IN IO N  
apostle in church leadership.  Had they been so disposed, the Ephe-  Key text: 
sians  could  have  sneered  at  all  the  factionalism  and  sensuality  in  Acts 20:32 
some of the other early churches, such as Corinth or Jerusalem. But
*  Paul had labored hard and long with the believers at Ephesus,  and 
the fruits of success in that city had not come from a hasty, hit-and- 
run  evangelistic  campaign.  Through  his  daily  tearful  exhortations 
and  unflagging  perseverance  with  the  flock,  he  had  molded  them 
into a  strong and  Spirit-filled body,  devoted to  the faith and full  of 
love for one another.
There  would  be  no  more  exhortations.  Paul  was  speaking to  his 
beloved elders for the last time, and he knew that, bound in chains, 
he was soon to be taken from all further ministry and laid to rest. If 
y  the church at Ephesus was dependent upon a charismatic preacher 
and  reliable  miracle  worker  for their  faith,  then  the  congregation 
would  soon  dwindle to  a few fading saints singing about "that old- 
time religion.”
The  apostle  had  faith  in  a  Power  greater  than  the  legend  of St.
Paul for the perpetuation of his work. He directed the elders of Eph­
esus toward the same Power that had spoken the cosmos into exist­
ence, still available to speak life from the dust into a human soul.
-i  Because we know nothing about creating worlds, we can accept by
faith that creation rose with a spoken word. But we are hearers and 
not doers when it comes to putting the Word into action in the cre­
ation  of new  life  within  us.  We  are  accustomed  to  books,  and  the 
printed word doesn’t seem to have that kind of genetic power. But to 
j  understand the creative power of the Word, we need only look at the
creative power of the human word.
.  The mind is so receptive to the power of words that it may actually
y  create  a reality for us.  By calling someone  a fool we  may cause that
r  person to be perceived as a fool by others. Unless personal experience
changes  their  impressions,  they  may  never  overcome  the  image  we 
have  instilled  in  them.  As  James  tells  us,  the  responsibility  for  our 
words is far-reaching. In our children, with words alone we may create 
-*  a perception of truth that may take a lifetime to overcome. The values
and judgments we establish create a world view that becomes reality 
f.  for them. Further, self-fulfilling prophecy may dictate that a child who
is continually told that he or she is superior or that he or she is more 
V  stupid than others will actually live out that word. All sources with a
high  credibility,  such  as  pastors,  teachers,  or  parents,  may,  with  a 
word,  shape  our conception of truth itself.  Distortion,  when it comes, 
need  not be  intentional,  but may be  merely a product of the  view  of 
w  reality that was, in turn, created by someone else.
With this knowledge that words, as well as experiences, are build- 
ing the  world  of our perception  and  character,  we  can  see  that  we 
are  easily  led  astray.  Our  "truth”  becomes  easily  individualized.
*  The  only reliable reference point we have is the Word that creates 
an eternal reality.
■>  Dayton Flick is a free-lance writer living  in Angwin, California. 
83


Lesson  9,  August 23-29
Paul in  Chains
"  ‘You  will  be  his witness to all  men  of what you  have seen  and 
heard’  ”  (Acts 22:15,  NIV).


Sunday, August 23
Common Witness  by Dayton  Flick
Paul could always be 
counted on for an engrossing 
testimony. With his life ever 
on the cutting edge of the sword 
‘  of the Spirit, each journey was 
filled with melodramatic deliv­
erance and breathtaking ex­
amples of the power and love of 
God. Pagans were converted 
in the most improbable circum­
stances, and churches seemed 
to rise from out of the citadels 
of Satan. Little wonder that 
,  packed houses shouted praise 
to God whenever he spoke to 
the believers back in the home 
churches.
Our praise is more muted to 
the testimony. We all like a 
good pot-boiler that turns on a 
moving deliverance from drug
*  addiction, or a harrowing con­
version of cannibals who had
v  other plans than eating the 
Bread of Life, but such tales 
simply make good stories for 
t  us, and we often feel more like 
applause than praise. For that 
matter, most of us have a story 
or two of our own—an evil 
past now long forsaken, a near 
accident, an answered 
prayer—but that was awhile 
back. Not much has happened 
■*  recently.
We would all love to have 
p.  the testimony of an apostle.
When our daydreams take a 
»  spiritual turn, we fancy the de­
termined stand, held against 
the fires of persecution, or the 
word of power, converting the
*  multitudes and healing the 
infirmed. That, hopefully, is 
our testimony for the future, 
but today, we had to study for
*  a test, make a living, or take 
the kids to the doctor. To- 

morrow will probably be the 
same.
Yet power and praise need 
not depend upon blood-and- 
thunder. Our ordinary lives 
are filled with the miraculous 
and the divine. When we are 
really alert—when we are not 
merely slouching through the 
day toward quitting time and 
TV dinners, but living in an 
awareness that each moment is 
a choice, each day a deci­
sion—we are provided a testi­
mony of the power of God, 
working in a life such as is 
common to humankind. With 
our blindness evaporated we 
can see that in the intruding 
question of a child, in the exas­
perating job well handled, or 
in our myriad of relationships 
with those around us, resides 
victory or defeat, testimony or 
lesson. We have no power ex­
cept the power we exercise to 
make it through the day.
We grow weary thinking of 
such responsibility. We would 
rather dress for success, dis­
cuss the possibilities, and at­
tend another seminar.  But the 
testimony of Paul began a day 
at a time, in those long years 
that followed Damascus, before 
he became the "apostle to the 
Gentiles.” In the fleeting trivial 
moments of each day, Paul 
grew in the power of God into a 
character that could impact 
the lives of millions.
Our lives may yet tell 
greater things. But the testi­
mony of today can be a glory 
to God, or it may be another 
witness to self-defeat. His 
glory depends upon the decision 
of the moment. 

INTRO­
DUCTION
Scripture: 
Acts 21:19, 
22:15
*  Dayton  Flick Is a free-lance writer living  in Angwin, California. 
85


Monday, August 24
Bound but  Bold  by Warren  S. Ashworth
LOGOS  Theme: All Christian service should be for the glory of the Lord, 
not for the praise of self.  Paul was a  successful missionary,  and he 
rightly directed all glory to God.  After he had saluted the elders at 
Jerusalem,  he,  "reported  in  detail  what  God  had  done  among  the 
Gentiles through his ministry.  When they heard this, they praised  ' 
God” (Acts 21:19, 20, NIV).
1. The Cost of Compromise (read Acts 21:17-36)
" 'You see, brother, how many thousands there are among the Jews 
of those who believed; they are all zealous for the law.  .  .  .  What then 
is to be done? They will certainly hear that you have come. Do there­
fore what we tell you.  .  .  .’ ” (Acts 21:20-23, RSV).  r
Paul  had just delivered such  a thrilling blow-by-blow  account  of 
his evangelistic conquests among the Gentiles during his third mis-  ,
sionary journey that the leaders of the general council in Jerusalem 
were prompted to glorify God with him.  The joy of the leaders was 
tempered,  however,  by  their  concern  for  Paul’s  reputation.  It  was 
rumored that he  had taught the  Gentiles to  forsake  Moses,  ignore 
the venerable customs of the Jews, and leave their males uncircum­
cised  (see  verse  21).  Unfortunately  for  Paul,  some  of the  council 
leaders  also  believed  the  rumors.  Thus,  instead  of acknowledging 
the  undeniable  evidence  of God’s  power  attending  Paul’s  ministry  >
and standing unitedly in his defense, they urged on him a pacifying 
compromise. Neither the leaders nor Paul could foresee the dismay-  *
ing results of their plan. But it cost Paul his freedom and definitely 
impeded his ministry. 
t
Was Paul’s  decision  to  accede  to  the  council  leader’s plan  a  wise 
one?
2. Courage in Christ (read Acts 21:37—23:10)  H
" 'Brethren and Fathers, hear the defense which I now make before 
you’ ” (Acts 22:1, RSV).
The Jews believed themselves to be infinitely superior to the Gen­
tiles.  Dust  from  a  Gentile’s  sandals  was  enough  to  render  a  Jew  *
ceremonially unclean. Though Paul was fully aware of the utter dis­
dain the Jews felt for the Gentiles, he convincingly related his con-  « 
version  story,  culminating  with  his  call  by  God  to  evangelize  the 
Gentiles.  What  an  absurd  thought.  Gentiles  were  unsavable!  Kill  * 
Paul, away with him!
Inside  the  barracks  Paul  narrowly  escaped  "examination”  by 
scourging as he declared his Roman citizenship. It was fortunate for 
him. The leather whip studded with sharp bits of bone and lead was  *
so lethal that many died under it,  and of those who  survived most 
lost their sanity.  A  Roman  citizen  could  not be  bound  or  scourged,  14 
and had the right to appeal his case to Caesar.
" 'Brethren,  I  have  lived before  God  in  all  good  conscience  up  to 
this day’ ” (23:1, RSV). Paul was filled with holy boldness before the
Warren S. Ashworth is an associate professor of religion at Pacific  **
Union College, Angwin,  California.
86


Sanhedrin,  the  supreme  court  of  Judaism.  Composed  of  mature, 
married men, the members were selected for their sterling qualities 
and  calm,  balanced judgment.  Ananias,  the  high priest,  ostensibly 
the best human representative of Christ on earth, presided. He was, 
in fact, a Sadducee, an unscrupulous political conniver, noted for his 
gluttony, dishonesty, and greed.  Paul, nonetheless, included him in 
his  salutation,  "Brethren.”  But  Paul’s  greeting  and  declaration  of 
innocence  infuriated  Ananias,  who,  in  ordering  his  men  to  strike 
Paul  on  the  mouth,  violated  Jewish  law,  which  said,  "He  who 
strikes  the  cheek  of an  Israelite,  strikes,  as  it  were,  the  glory  of 
God.”
When Paul was rebuked for reviling "God’s high priest” (verse 4, 
RSV) it is possible that Paul’s courteous response veiled his implica­
tion that Ananias was totally unworthy of his high office. Paul may 
have been insinuating—"That man! I never knew such a man could 
be  a  high  priest.”  Some,  however,  suggest  that  he  sincerely  didn’t 
recognize Ananias because of Paul’s severe nearsightedness.
Paul’s next maneuver was well calculated to destroy the facade of 
unity among the high court’s members. Pharisees believed in angels 
and  the  resurrection,  Sadducees  did  not.  Pharisees  accepted  the 
written and oral law in addition to the  Old Testament. The Saddu­
cees accepted only the  Old Testament.  Though  Paul was not really 
on trial for his belief regarding the resurrection of the dead, that is 
what he asserted.
Were Paul’s  remarks  before  the  Sanhedrin  ill-advised,  dishonest, 
or Spirit-prompted? (See Matt.  10:19, 20.)
3.  Heavenly Companionship (read Acts 23:11-35)
"The following night the Lord stood by him and said,  'Take cour­
age, for as you have testified about me at Jerusalem, so you must bear 
witness also at Rome’ ” (Acts 23:11, RSV).
Paul had been through two  days of close  encounters  with  death, 
and  God  had  sustained  him  unfailingly.  Now,  as  he  no  doubt  was 
praying his  heart out, "the Lord stood  by him.”  This  heavenly  ap­
parition was apparently Christ Himself (cf. chaps.  9:5, 6; 22:17-21). 
If Christ  be  for  us  who  can  be  against  us?  With  renewed  courage 
Paul met the light of another day.
In  this  passage  we  see  the  intensity  of hatred  against  Paul  and 
the  power  of  heavenly  companionship.  Given  certain  conditions, 
Jews countenanced murder. If a person was a public threat to life or 
morals he or she could be eliminated. So forty men made a cherem— 
a vow.  On taking such a vow, each would say, "May God curse me if 
I fail to do this.” Once again, however, Paul witnessed heavenly in­
tervention. How else could Paul’s nephew have learned of the plan?
Secreted away to Caesarea under heavy guard, Paul and his fate 
were placed in the hands of Governor Felix.


Tuesday, August 25
ESTIMONY
Key text: 
Acts 24
Sketches From the Life 
of Paul,  pp. 235, 236. 
2. Ibid., pp. 245, 246. 

by Ted Wick
Ellen White paints a vivid character picture of Felix, the Roman 
procurator  of Judea  and  Samaria,  before  whom  Paul  appeared  for 
trial.
"The character of Felix was base and contemptible.  .  .  .
"An example of the unbridled licentiousness that stained his char­
acter is seen in his alliance with Drusilla, which was consummated 
about this time. Through the deceptive arts of Simon Magus, a Cyp­
rian sorcerer, Felix had induced this princess to leave her husband 
and  to  become  his  wife.  Drusilla  was  young  and  beautiful,  and, 
moreover,  a  Jewess.  She  was  devotedly  attached  to  her  husband, 
who had made a great sacrifice to obtain her hand. There was little 
indeed to  induce  her to  forgo  her strongest prejudices  and to bring 
upon herself the abhorrence of her nation for the sake of forming an 
adulterous  connection  with  a  cruel  and  elderly  profligate.  Yet  the 
Satanic devices of the conjurer and the betrayer succeeded,  and Fe­
lix accomplished his purpose.” 1
"Toward the close of this time there arose  a fearful  strife among 
the  population  of  Caesarea.  There  had  been  frequent  disputes, 
which had become a settled feud, between the Jews and the Greeks, 
concerning their respective rights and privileges in the city. All the 
splendor of Caesarea, its temples, its palaces, and its amphitheater, 
were  due  to  the  ambition  of the  first  Herod.  Even  the  harbor,  to 
which  Caesarea  owed  all  its  prosperity  and  importance,  had  been 
constructed by him at an immense  outlay of money and labor.  The 
Jewish inhabitants were numerous and wealthy,  and they claimed 
the city as theirs,  because their king had done  so much for it.  The 
Greeks, with equal persistency, maintained their right to the prece­
dence.
"Near  the  close  of the  two  years  [presumably  Paul’s  two  years  in 
prison  at  Caesarea],  these  dissensions  led  to  a  fierce  combat  in  the 
market-place,  resulting in the defeat of the  Greeks.  Felix,  who  sided 
with the Gentile faction, came with his troops and ordered the Jews to 
disperse.  The  command  was  not  instantly  obeyed  by  the  victorious 
party, and he ordered his soldiers to fall upon them. Glad of an oppor­
tunity to indulge their hatred of the Jews, they executed the order in 
the most merciless manner, and many were put to death. .  .  .
"These  daring  acts  of injustice  and  cruelty  could  not  pass 
unnoticed. The Jews made a formal complaint against Felix, and he 
was summoned to Rome to answer their charges. He well knew that 
his  course  of extortion  and  oppression  had  given  them  abundant 
ground for complaint,  but he still  hoped to conciliate them.  Hence, 
though he had a sincere respect for Paul, he decided to gratify their 
malice by leaving him a prisoner.  But  all  his  efforts  were  in vain; 
though he  escaped  banishment  or  death,  he  was removed  from  of­
fice,  and  deprived  of the  greater  part  of his  ill-gotten  wealth. 
Drusilla,  the  partner  of his  guilt,  afterward  perished,  with  their 
only  son,  in the eruption of Vesuvius.  His own days were  ended  in 
disgrace and obscurity.” 2
Ted Wick is chaplain at Pacific Union College in Angwin, California.
88


Wednesday, August 26
The Only Thing 
That Counts 

by Bill  Mundy
Just a few months before  his  arrival  in Jerusalem for Pentecost, 
Paul had declared in his Epistle to the Romans that "circumcision is 
circumcision  of the  heart,  by  the  Spirit,  not  by  the  written  code” 
(Rom.  2:29)1;  that  "no  one will be declared righteous  in his  [God’s] 
sight by observing the law” (3:20). He further asserted that "there is 
no difference between Jew and Gentile—the same Lord is Lord of all 
and richly blesses all who call on him (1 0 :1 2 ).
Nearly  a  decade  earlier the  Council  of Jerusalem  (Acts  15)  had 
exempted  the  Gentiles  from  most  Jewish  ritual  (Acts  21:25),  but 
even  though  Paul  accepted  the  compromise  at the  time  he  "never 
referred  later to  its  stipulations.  Even  when  discussing  one  of the 
chief points the decision dealt with, that of the use of food offered to 
idols, he did not apply the council’s decree (1  Cor.  8:10). Indeed, his 
counsel in respect to eating food would hardly be considered in full 
harmony with the council’s decision.  .  .  . ” 2
So when Paul arrived in Jerusalem, James (who is thought to be 
described by Hegesippus "as a Pharisee and ascetic so pious that his 
knees were like camel’s knees from frequent praying in the temple 
on behalf of the people”3) and the brethren expressed their concern 
about  the  impression  that  Paul  had  created  among  the  Jewish 
Christians who "are zealous for the law.” These believers had been 
informed that  Paul  taught  "all  the Jews who  live  among the  Gen­
tiles to turn away from Moses,  telling them not to circumcise their 
children or live according to our [Jewish] customs” (Acts 21:21).
These rituals still served as a distinction and barrier between the 
Jewish and Gentile Christians.
The Jewish believers apparently still did not realize that the time 
had come " 'when you will worship the Father neither on this moun­
tain nor in Jerusalem’ ” but that "true worshipers will worship the 
Father  in  spirit  and  truth ...”   (John  4:21,  23).  They  still  did  not 
realize  that  "in  Christ  Jesus  neither  circumcision  nor  uncircum­
cision has any value. The only thing that counts is faith expressing 
itself through love” (Gal.  5:6).
Bill  Mundy  is  professor  of  physics  at  Pacific  Union  College,
Angwin,  California. 

EVIDENCE
Key text:
Acts 21:17-25
REACT
1.  Was  Paul  inconsistent when  he  agreed to go to the Temple  as 
requested? How do you think the Gentiles at Galatia or Rome would 
feel about his participation in the cleansing rituals even if there had 
been no arrest?
2.  Paul,  who  wrote  that  there  was  neither Jew  nor  Greek,  also 
said that there was neither male nor female (Gal.  3:28).  Did he un­
derstand the implications of this? Do we? 1. All scripture quota­
tions are from the NIV.
2. SDA Bible Com me r 
tary; vol. 6,  p. 321.
3. The Expositor's Bib 
Commentary,  (Grand 
Rapids: Zondervan Pu 
lishing House,  1981),' 
9, p. 411. See also SO 
Bible Commentary, vo 
pp. 272, 273.
89


Thursday, August 27
Freedom  in  Prison  by James Kempster
HOW TO  Freedom!  It’s the  stuff daydreams  are  made  of. At  some  point in  *
Key text:  our lives it may become a consuming passion—we have to be free to
Luke 12:31  do what we want to do. But some of us soon discover that freedom is 
the  result  of having  some  form  of power.  If we  are  powerless  it  is 
difficult (make that impossible) to be free.
We seek all kinds of power: financial, political, educational, phys­
ical, and spiritual. A prison seeks to thwart our freedom by denying 
us power. In prison, money is meaningless, political connections are  « 
fruitless,  a  Ph.D.  is  pointless,  and  muscles  atrophy;  but,  as  Paul 
demonstrates,  our spiritual powers can continue regardless  of tem­
poral circumstances. Paul used spiritual power, power that is avail­
able  to  any of us through the  Holy Spirit,  to  transcend the restric-  1
tions of imprisonment.
Prisons with their chains and concrete, however frightening,  are  ' 
not nearly as threatening to our personal freedom as the prisons we 
build through our own choices. We are constantly faced with choices  *
that have the potential of making us powerless.  If we choose not to 
educate ourselves we lose our intellectual power.  If we choose to be 
slothful we can lose our financial power. If we refuse to be involved 
in community or social issues we may lose political power.  We may 
even  lose  our physical,  moral,  and  spiritual  powers  by  abuse—the 
use of drugs or harmful health patterns, for example— or by the fail-  ’
ure  to  listen  to  the  spiritual  side  of our  nature.  We  can  make  our  ^
own prisons or break our own chains,  it all  depends on  how we re­
late to spiritual power.  (Of course we do not "do it” on our own, but  *
that’s another topic.)
How can we gain or retain real freedom?
1. "Seek ye first the kingdom of God.”
Notice  the  use  of the  word kingdom.  It  implies  power,  spiritual  <
power. By searching out the "ways of God” we develop this spiritual 
power that  is  a freeing force.  Prayer,  meditation,  Bible  study,  and  -1
worship  are  all  "spiritual  aerobics.”  Spiritual  power  is  superior  to 
all  other powers,  while the  lack  of it undermines all  other powers.  ** 
This is one of the lessons of Paul’s experience.
2. Consider your choices.
The  emotion  of the moment may prompt you  to  make  a  decision 
that will turn out to be a future prison. Look ahead. Will your deci-  *■
sion aid in obtaining freeing power, or will you find yourself "boxed 
in”  tomorrow  by  your  choice  today?  Slavery  to  tobacco,  alcohol,  4 
drugs, or even your passions, is slavery under any circumstances.
3. Praise God.
Paul  had financial power, political power,  and intellectual power  , 
commensurate with his position as a Jewish leader, then he met the 
Christ. The working of the Holy Spirit in his life developed his spir-  4
itual  power  and brought  a  freedom that  superseded  all  he  had  be­
fore. He acknowledged the source of that power to the world, and the  «
world  listened.  When  we  acknowledge  our  source  of power  others 
will listen too.  <
James  Kempster  is  professor  of  music  at  Pacific  Union  College,
Angwin, California.
90


Friday, August 28
Tolerance by Dorothy M.  Richards
9  Emerson  once  remarked,  "To  be  great  is  to  be  misunderstood,” 
and  there  is  probably  no  better  example  of this  maxim  than  the 
apostle  Paul,  whose  personality  no  doubt  often  caused  others  to 
doubt the wisdom of his actions.
One of the most interesting aspects of this week’s lesson concerns 
Paul’s differing reactions to the various groups he faced. Truly, Paul 
practiced what he preached, namely:  "All things are lawful  .  .  . but 
j.  all  things  are  not  expedient”  (1  Cor.  10:23),  and  "To  those  outside 
the law I became as one outside the law” (9:21 RSV), and again, "To 
the weak I became weak” (verse 22, RSV). And yet these character­
istics, which were written for our inspiration, were the cause for the 
,  serious  difficulties  Paul  faced—difficulties  that,  ironically,  came 
from within the religious  organization  of the day,  (from the Jews), 
i  and came with attending plottings, intrigues, and violence.
Briefly, Paul is being attacked by those who consider themselves
*  orthodox. He is attacked for being too lenient and broadminded (tol­
erant?), as he converts the Diaspora Jews—that is, those living in a 
Gentile  community  and  considered  somewhat  outside  the  pale  of 
strict orthodoxy—and the  Gentiles.  The criticism against Paul was 
that he was not insisting on a strict adherence to Levitical law.
Notice the expedient reaction of Paul and his church leaders. The 
r  brethren  advised  Paul  to  go  through  the  purification  rites  so  that
everyone will know "that you are a practicing Jew and keep the Law 
r  yourself”  (Acts 21:24,  NEB).  The problem is old but unfortunately 
^  still  within  the  church.  To  keep  up  appearances,  to  keep  peace,
many church leaders and members feel compelled to go through cer- 
,  tain  motions,  rituals,  practices,  before  those  members  who  believe
themselves  to be  the  only preservers of the faith,  will  allow a true 
p,  conversion experience to the former.
Each of Paul’s answers is a classic response. To the Jews,  his an- 
r  swer is lengthy and involved—he was indeed a Jew. To the Romans, 
he  answers  briefly—a  Roman  by  birth.  When  brought  before  the 
*•  council he deliberately asks a highly diverting, if somewhat irrele­
vant, question.
These  answers  bring  up  another  interesting  point:  when  does 
moral expediency become situational ethics? The last is a phrase not 
►  bandied around as much today as it once was—because we have set­
tled it  .  .  .  expediently? However,  it is still an issue that each must
*  resolve for himself or herself.  Perhaps most important as far as ex­
pediency is concerned is this one point that seems to be the guiding
*  principle  for Paul  throughout his life  and  is exemplified in today’s 
lesson. The pivotal issue appears to be that not one of us should con­
demn,  criticize,  or depreciate another for not being "zealous for the 
law,” for zealousness could possibly be overindulged at the expense 
of brotherly and sisterly love. We must permit ourselves a flexibility
A  of thought, a tolerance of the practices of others, and a Pauline expe­
diency  as  we  deal  with  the  problems  that  arise  within  our  church 
v  structure.
Dorothy M. Richards is the English instructor at Pacific Union Col­
lege Preparatory School, Angwin, California. 
91 

OPINION
Key text: 
Acts 21:24


Lesson  10,  August 30-September 5
No Apologies
“So I strive always to keep my conscience clear before God and 
man”  (Acts 24:16,  NIV).


Sunday, August 30
Clear Conscience  by Jeannie Schnaible
"I wept and as I lay there 
weeping, I questioned could 
Jesus really love me, someone 
who had hurt so many people?
"And it was then it seemed 
He appeared with me in that 
cell answering my questions, 
saying, 'Yes, I do love you and I 
died on the cross for your sins, 
too. Won’t you let me come and 
give you a brand new life?’
"Right then and there I 
asked Him into my life.  . . .  I 
confessed my sins to Him and 
I asked Him to forgive all my 
dirty past.  .  .  . He came into 
my life that night.  .  .  . Ever 
since I’ve been telling others 
of His love—I can’t hide it—I 
have to share it.” 1
Velma Barfield, the first 
woman in twenty-two years to 
be executed in the United 
States, was convicted of mur­
dering four people, including 
her mother and fiancé. She 
never denied her guilt, having 
experienced conversion in her 
jail cell while awaiting trial.
From our lesson, we read 
that Paul was also facing a 
most difficult situation before 
the Roman authorities. Unlike 
Velma Barfield however, Paul 
was not guilty as charged, yet 
he continued to stand firm 
even with the threat of death 
hovering over him.
What should be the attitude 
of a Christian when placed in a 
difficult and trying situa­
tion—a place of severe testing? 
There can be but one attitude!
A simple and unwavering trust 
in God! A refusal to look at 
the difficult circumstance, but 
above it. The only sure way to 
achieve this is to live close to 

God. The Christian who walks 
with God according to the dic­
tates of conscience, obeying 
what God says, will remain 
strong even during the tough 
times of life.
As with Paul and Velma, 
today’s faithful servants of God 
will be faced with similar sit­
uations, positions of profound 
difficulty, leading into tight 
corners—from which there ap­
pears to be no way of escape.
During such periods the ac­
tions of Paul and Velma take 
on added significance. Our 
willingness to walk acceptably 
in the present with a "con­
science clear before God” (Acts 
24:16, NIV), in the light of the 
future, is the secret to a faithful 
and powerful Christian wit­
ness. At the time of test and 
trial we must take God at His 
word.
When Velma Barfield was 
placed in the small, windowless 
death cell across from the gas 
chamber, with a light bulb 
burning twenty-four hours a 
day and two guards constantly 
monitoring through a glass 
wall every move she made, she 
continued to witness to them 
about her beloved Saviour, 
leading them in the worship 
of the Lord Jesus Christ, who 
has won the victory over 
death, that we might have eter­
nal life!
Velma learned what Paul 
knew—that we have eternal 
life, based on our faith in 
God’s word.
"When the darkness is 
deepest, the light of a Godlike 
character will shine the 
brightest.” 2
Jeannie Schnaible works  in the division of recruitment for Pacific 
Union College and hosts the daily “Morning Show” for campus sta­
tion  KCDS-FM  in Angwin, California. 
93 

INTRO­
DUCTION
Scripture: 
Acts 24:1—25:
1. Velma Barfield, 
Woman on Death Row 
(Nashville: Oliver-Nelsc 
Books,  1985),  Forewori
2. The Acts of the Apos 
ties, p. 432.


Monday, August 31
LOGOS  Theme: As  Christians  we  are  to  look  to  the  future,  "that  there 
will be  a  resurrection  of both the  righteous  and  the  wicked”  (Acts 
24:15,  NIV);  and  we  are  to  walk  acceptably  in  the  present  with  a 
"conscience clear before  God”  (24:16).  Living in the present,  in the 
light of the future, is the secret to a faithful and powerful Christian 
witness.
1. Error Attacks Truth (read Acts 24:1-9)
"The Lord said to Satan,  'Very  well,  then,  everything he has  is  in 
your hands,  but on the man himself do not lay a finger’ ” (Job 1:12, 
NIV).  1
Here  God’s  Word  focuses  on  the  "great  controversy  between 
Christ  and  Satan”  in  microcosm,  a  battle  in  which  all  Christians  1 
may expect to find themselves involved from time to time.  ^
We see the ensuing struggle between right and wrong, truth and 
error,  as  God reaches  out to  save  humanity.  Evil  is  constantly  at­
tacking right.  Error always  impugns  the truth.  The  wicked  attack 
the righteous and place the worst interpretation possible on every­
thing they have said or done.
In  turn,  truth  and  right do  defend  themselves,  not by  attacking  ,
error  and  evil,  but by  the  truth  and  righteousness  revealed  in  the 
obedience and trust of God’s faithful followers.  y
2. Truth’s Defense (read Acts 24:10-21)  +
"So  I  strive  always  to  keep  my  conscience  clear  before  God  and 
man” (Acts 24:16, NIV).  '
Paul, in his defense before Felix, emphasizes those points of belief 
in Scripture in which he has full faith and confidence "believing all  *
things which are written in the law and in the prophets” (verse 14).
He  unhesitatingly  identifies  himself with  his  people.  He  reasons  i
with  Felix  of "righteousness,  temperance,  and judgment.”  He  em­
phasizes the righteousness in conduct and wholesome attitudes nec-  * 
essary to stand safely in the judgment. Felix’s conscience is greatly  4. 
stirred as he reflects upon his own misconduct and his  lack  of self- 
control in the mastery of his appetites and passions.  Scripture says  4
that "Felix trembled”; the Greek word emphobos denotes the mental 
agitation  of terror.  It  seems whenever evildoers have  their charac-  ,
ters revealed to their conscience by the  Holy  Spirit,  they  are terri­
fied. Such was the case with others (see Acts  16:29).  •
But  Felix  could  not bring himself to  deal  with the  issues  before 
him.  He said,  "Go thy way for this time; when I have  a convenient  »■
season, I will call for thee” (verse 25). Never before in his wicked life 
had he had the truth brought home so strongly to his heart.  « 1
God is longsuffering toward sinners and gives them every possible 
chance to believe and repent. For two years after his first interview 
with Paul, Felix was in contact with Paul, but he continued to slight
John S. McIntosh is the administrative pastor for the Pacific Union
College Church, Angwin, California.
94


God’s offer of mercy until he was no longer open to the invitation of 
God’s love.
How  evil must a person  be  before  God  will  no  longer give  him or 
her a chance to repent?
3. The Venom of Sin
They  urgently  requested Festus,  as  a favor  to  them,  to  have Paul 
transferred to Jerusalem, for they were preparing an ambush to kill 
him along the way” (Acts 25:3, NIV).
In this verse the venom of sin is clearly seen. The high priest and 
the Jews were not content that Paul was in prison. They were deter­
mined not to give up until they had his blood. Festus, a heathen un­
believer, had the ability to see through the situation that blind, big­
oted  eyes  could  not see.  While he had some  sense  of propriety and 
was  convinced that Paul  was not guilty,  Festus  was,  nevertheless, 
unwilling  to  set  Paul  free,  hoping  to  use  his  continued  imprison­
ment as a ploy to gain the popularity and favor of the Jews.
How  do  we  relate  to  the  criticism  o f a person  when  we  know  the 
criticism  is  unjust and cruel? Do  we  remain silent or do  we defend 
the person?
4. God’s Providential Leading
"For he  will command his angels concerning you  to guard you  in 
all your ways” (Ps. 91:11, NIV).
Acts 24 and 25 deal with Paul’s appearances before Felix, Festus, 
and  Agrippa.  These  accounts  show  graphically  that  God  is  no 
respecter of persons, whether they are rich or poor, strong or weak, 
good or bad.  He  is,  "the true  Light which gives light to  every man 
who  comes  into  the  world”  (John  1:9,  NKJV).  Through  Paul,  God 
reached out to these men. In their response to the gospel we perceive 
the power of sin to deceive and control those who acknowledge the 
truth  but  are  not  willing  to  surrender  to  it.  God  appeals  to  every 
man  and  woman  through  the  Holy  Spirit.  How  dangerous  it  is  to 
say, " 'That’s enough for now! You may leave. When I find it conven­
ient, I will send for you’ ” (Acts 24:25, NIV). "It is a law of the mind 
that  it  gradually  adapts  itself to  the  subjects  upon  which  it  is 
trained to dwell.”*
Familiarity  with  compromise  makes  it just  that much  harder to 
stand firm when a person comes face to face with a moral decision.
It is always safe to stand for the truth as Paul did, trusting God’s 
providential care, rather than to quibble over truth for the  sake of 
popularity and favor.
Is there any hope, then, for a person who has made wrong decisions 
about moral issues?


Tuesday,  September 1
Paul’s Concern  by Fred  Veltman
rESTIMONY  Paul’s  accusers charged that he  had disobeyed the external  laws 
Key text:  of the Jewish religion. In his defense he argues that the core of true 
1  Cor. 3:10-15  religion goes beyond outward behavior and takes into consideration 
a  person’s  motives  and  attitudes.  Ellen  White  in  commenting  on 
Paul’s speech and true religion wrote:
"The  apostle  realized  that  the  gospel  had  a  claim  upon  whoever 
might  listen  to  his  words;  that  one  day  they  would  stand  either 
among  the  pure  and  holy  around  the  great  white  throne,  or  with 
those  to  whom  Christ  would  say,  'Depart  from  Me,  ye  that  work 
iniquity’ (Matt.  7:23).  He knew that he must meet every one of his 
hearers before the tribunal of heaven and must there render an ac­
count, not only for all that he had said and done, but for the motive 
and spirit of his words and deeds.”1 
"Paul dwelt especially upon the far-reaching claims of God’s law. 
He showed how it extends to the deep secrets of man’s moral nature 
and throws a flood of light upon that which has been concealed from 
the  sight  and  knowledge  of men.  What  the  hands  may  do  or  the 
tongue  may  utter—what  the  outer  life  reveals—but  imperfectly 
shows  man’s  moral  character.  The  law  searches  his  thoughts,  mo­
tives, and purposes. The dark passions that lie hidden from the sight 
of men, the jealousy, hatred, lust, and ambition, the evil deeds medi­
tated  upon  in  the  dark recesses  of the  soul,  yet never executed for 
want of opportunity—all these God’s law condemns.2
"Bible religion is very scarce, even among ministers. I mourn day 
and  night  for  the  coarseness,  the  harshness,  the  unkindness  in 
words  and  spirit,  that is manifested by those who claim to be chil­
dren of the heavenly King, members of the royal family. Such hard­
ness of heart, such a want of sympathy, such harshness, is shown to 
those who are not special favorites; and it is registered in the books 
of heaven  as  a  great  sin.  Many  talk  of the  truth,  they  preach  the 
theory of the truth, when the melting love of Jesus has not become a 
living, active element in their character.”3
REACT
What does Paul’s concern tell us about the nature of sin and what 
it meant to him to believe and preach faith in Jesus as the Christ?
1. The Acts of the 
Apostles, p. 423.
2. Ibid., p. 424.
3. Special Testimonies 
Series A, p. 9. 
Fred  Veltman  is  a  professor  in  the  religion  department  at  Pacific
Union College, Angwin,  California.


Wednesday, September 2
Political  Intrigue
Antonius  Felix  was  born  a  slave.  He  was  freed  by  Antonia,  the  EVIDENCE 
mother of Emperor Claudius. Felix’s brother Pallas was a freedman.  Key text:
He became  a friend of young  Prince  Claudius.  It was  through this  /^cts 24:18- 
friendship that Felix received the appointment of a small governor­
ship  under the provincial  government in  Samaria  where  Ventidus 
Cumanus was in power.  In A.D.  52  Cumanus was deposed through 
the intrigues of Felix and Quadratus, governor of Syria.
It was unusual for a former slave to be appointed to major public 
office. It was usually reserved for freemen of the Roman equestrian 
order.
Considering the unusual cruelty and violence of Felix’s rule of the 
Jews, the comment in Proverbs 30:21, 22 takes on special meaning!
"At three things the earth shakes, four things it cannot bear: 
a slave turned king, 
a churl gorging himself, 
a woman unloved when she is married, 
and a slave-girl displacing her mistress” (NEB).
Felix had three wives, each was a princess. Wife number one was 
the granddaughter of Mark Antony and Cleopatra.  This made him 
the  grandson-in-law  of these  notable  historical  persons.  Claudius, 
who became emperor, was their grandson. The second wife remains 
nameless also, there  is only the comment that she was  'in  her own 
right a princess.’ Wife number three is described by Ellen White in 
Sketches From the Life of Paul, pp. 235, 236.
Roman law (LEX IULIA) imposed heavy penalties upon accusers 
who  abandoned  their  charges.  When  accusers  disappeared,  the 
charges  were  usually  withdrawn.  Paul  argued  that the  Jews  from 
Asia  who  had accused him "ought to  be  here  before you  and  bring 
charges if they have anything against me” (Acts 24:19, NIV).
Felix and Ananias both delayed any legal action, but for different 
reasons. Felix wanted a bribe from Paul or his friends (see verse 26).
Ananias wanted to wait for another governor to replace Felix from 
whom he could get more favorable action.
Roman  law  allowed  the  Sanhedrin  to  execute  non-Romans  who 
had defiled the Temple,  so they were laboring diligently to get the 
venue changed from Caesarea to Jerusalem, and there hoped to per­
suade the Roman judiciary to allow them to try Paul before the Jew­
ish tribunal.
Roman  citizens had the  right to  a  Roman trial.  To  this  Paul  re­
ferred  in  Acts  25:10,  " 'I  am  now  standing  before  Caesar’s  court, 
where I ought to be tried’ ” (NIV). When Festus asked Paul whether 
he  was  willing to  go  to Jerusalem  for  trial,  he  appealed  to  Caesar 
(provocatio  ad  Caesarem).  In  Paul’s  time  this  appeal  was  granted 
only  in  cases  of violent  crime  and/or  where  capital  punishment 
might be  involved.  In retrospect it  is unusual that  Paul  would  ap­
peal to Nero, who is known as the great persecutor of Christians. In
Ted Wick is chaplain at Pacific  Union College, Angwin,  California.
97


A.D.  60  this  side  of Nero  had  not  yet  become  general  knowledge. 
During his early years  in power (A.D.  54-62)  he was  influenced  by 
the  stoic  philosopher  Seneca—this  period  is  referred  to  by  some 
scholars as the 'Golden Age’ of Roman government.
It  would  have  been  in  harmony  with  Roman  law  for  Festus  to 
have acquitted Paul, even after he appealed to Caesar.  This appeal 
was only needed if he were found guilty. On the other hand, it would 
have been illegal for Festus not to let Paul go to Rome once he had 
made that appeal. Now He had a dilemma. If he chose not to acquit 
Paul for political reasons to appease the Jews, then he would have to 
come up with charges of illegal conduct that would stand up in a Ro­
man court of law to justify sending Paul to Rome. For this he asked 
Agrippa’s advice.
A word  about Bernice,  who was with Agrippa  at  Paul’s  defense. 
She  was  Agrippa’s  younger  sister  by  one  year.  She  had  been  en­
gaged to Marcus, the nephew of the philosopher Philo. She was later 
married to her uncle Herod, king of Chalcis. At his death in A.D. 46 
she came to live with Agrippa. There were rumors of incest both in 
Rome  and  in  Palestine.  To  stop  the  rumors  she  married  King 
Polermo  of Cilicia  in  A.D.  63.  Three  years  after  the  marriage  she 
returned to live with her brother. Later she became the mistress of 
Titus, the Roman general, near the end of the Jewish war. She went 
to live with him in Rome, but it produced such a scandal there that 
he  sent her away.  When Titus became  Emperor in A.D.  79  she re­
turned to Rome, but it was still not in his political interests to have 
her present, so she was returned to Palestine.
When  Paul  stood  before  Festus,  Agrippa,  and  Bernice,  he  por­
trayed a pure,  unselfish  life  in the presence  of decadence  that was 
scandalous, even to the pagan Romans. Light shines brightest in the 
dark.
For further study see: 
The Expos iter’s Bible 
Commentary,  (Grand 
Rapids: Zondervan 
blishing House,  1981), 
vol. 9, pp. 539-548. 
98


Thursday, September 3
r 

Living in the  Present by Evert McDowell
If the long-awaited "Sunday Law” would finally be pronounced to-  HOW TO 
morrow, I think Adventists, of all people, would be most happy. Not  Key text: 
so much because of the  spiritual implications of this event,  but be-  Acts 24:16 
cause we will have at last been vindicated.  Small  and insignificant  -| 7  25 
by the world’s standards, we and our variant theology would at last 
be  proved  paramount.  The  events  in  our  recent  history  that  have 
propelled us through a scrupulously painful inquisition, causing us 
to put in question the reason for our existence and the hallmarks of 
our uniqueness, these too will be thoroughly trounced in triumph.
But if you  are reading this then the announcement did not come 
tomorrow  and  our  theology  continues  to  be  seen  as  "variant.”  We 
are still judged small in the movement of worldly events, much like 
an old and balding preacher standing humbly in a corner of Nero’s 
court awaiting judgment as the debauched palace pomp swirls by.
Yet,  Adventists  we  remain.  Though  small  and  challenged,  our 
identity stands. We are the people of the Apocalypse. As our history 
dictates we  are the ones who live in the present in the light of the 
future.  We  are  ADVENTists.  So  in  the  face  of passing time,  while 
standing under judgment from the world and ourselves, how do we 
live with this heritage and purpose?
1.  Don’t be  preoccupied  exclusively with  "last-day events.”
These cannot be a basis for faith or action. True, Christ did give in-
4  sights  on  the  end  times,  but  most  of these  are  general  and  given 
with the intent to promote  a readiness  in each  generation.  Follow­
ing headlines to mark off a celestial calendar takes one’s focus away 
from present needs and in time brings discouragement.
2. Become preoccupied with the righteousness of Christ. Do­
ing this produces a sure and true faith. In becoming so infused with 
His thoughts, His actions, in making the study of His life and words 
our focus, we become changed.  Our consciences become pure by His 
virtue, and our lives are yielded to His control.
3. Give attention to the needs of others. By constantly seeking 
to  meet  the  needs  of others,  condemning judgments  lose  their  sig­
nificance.  Many  of the  petty  squabbles  over  shades  of doctrine  be­
come lost in the void of insignificance.  And concern for the coming 
judgment is not based on how I will fare, but rather on how to show 
another  that  he  or  she  has  an  advocate  with  the  Father,  Jesus 
Christ the righteous.

* 
Evert McDowell is a store manager working  in Takoma Park,  Mary­
land, and a former editor of the COLLEGIATE QUARTERLY. 
99


OPINION
Key text: 
John  18:37; 
John  16:13 

Friday, September 4
“Will to see . . .  ” by Pat Wick
Do you hide the truth? Of course you do—we all do—and it is our 
continuing  effort  to  be  open-eyed  and  open-minded  that  brings 
growth.
Each  of us  has  the  capacity—the  marvelous  capacity—to  view 
truth in a little different way. We bring our own unique perspective 
to  any  incident,  whether  it  has  just  happened  or  is  something 
recreated  from  history.  This  is  another  marvel  of truthfulness— 
when we share our view of truth, we then give a gift to the recipient.  * 
We add to their knowledge of truth and give them our own creation 
of the very same thing so that our picture widens and our horizons 
are broadened.
In  order to  perceive  truth,  one  must have  an  open  heart  and  an 
open mind. Jesus said, "You will know the truth, and the truth will 
set you free”  (John 8:32,  NIV).  So  often much  of our time  is  spent 
hiding from truth—the truth about ourselves,  the truth about oth­
ers, the truth about our past, the truth about our future (if we do not 
make  some course corrections),  and the truth about the present di­
lemma in which we find ourselves entwined. We hide from truth be­
cause the truth is difficult to handle.
In our interactions with those we love we often veil the truth. Last 
night I  wanted  to be  about  ten places  at once.  My  daughter had  a 
choir  concert,  my  husband  needed  help,  friends  had  invited  us  to 
dinner,  my body needed  to  go  to  bed.  This  was just part  of my  di-  q 
lemma. At the close of the evening I hadn’t made it to the dinner, or 
the choir concert, or to communion, or even to bed. My daughter, for  « 
one, was disappointed. "You said you’d come, Mom, and that’s what 
disappointed me,” she said. I began making excuses: I hadn’t known 
how to find where they were singing (the truth was that there was a 
map  in  the  mail  and  I’d  been  too  busy  to  open  the  mail),  I  had  so  < 
many things to do. But the truth is that I did not want to disappoint 
her,  and  the  truth  is  that  people  cannot  always  meet  the  expecta­
tions of others—no matter how they would like to be able to do that.
The truth was that I should not have made promises that I could not  * 
keep.  And  the  truth  was  that—even  though  I  was  not  able  to  at­
tend—I still loved her very much; and the truth was that I needed to  ' 
do some loving and caretaking of myself—and so you see the facets 
of truthfulness. If I could have seen the truthfulness of my dilemma  *
clearer at the beginning, then I wouldn’t have said I would come to 
the concert. I could have been more truthful with my daughter.
I was not willing to see clearly then .  .. and now? Well, now I have 
a  little  clearer  picture  of truth  (reality)  and  as  Jesus  said,  "When 
you know the truth, it sets you free.”  ,
May you have glimpses of truth today—and may each spell free­
dom.
Pat Wick is the coordinator of the Campus Center at Pacific Union
College, Angwin, California.
100


They’re All Dead Aren’t They”
A Grieving Mother’s journey Toward Hope
If you  read only one book this year,  it should be this 
book!  This is the powerful autobiographical story of 
Joy Swift and her family Awful tragedy unexpectedly 
struck this  poor  but  happy  family  This  book  is  the 
stunning  story  of  that  tragedy  and  the  tenacious 
search  by this  grieving  young  mother  for  meaning 
and hope. Without a doubt the m ost powerful book 
to  com e  from  Pacific  Press  in  many  years.  Don’t 
miss it! Hardbound with an attractive slip jacket. 223 
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Brought to you by  P a c i f i c   P r e s s .  ©  1987  Pacific Press Publishing Association  2190


Lesson  11,  September 6-12
Almost Persuaded
“And  Paul  replied,  'Would  to  God  that  whether  my  arguments 
are trivial or strong,  both you and everyone here in this audience 
might  become the same as  I  am'  ”  (Acts 26:29,  TLB).


Sunday,  September 6
Paul’s  Road to Rome 
in Three Scenes 

by Ted Wick
Scene I
We are in a large Roman 
audience room in Caesarea. 
King Agrippa, ruler of a 
nearby province, and his sister, 
Bernice, are present. They are 
making a state visit to welcome 
Porcius Festus to his new do­
minion. They sit on regal 
chairs. The Romans didn’t 
know what to do with Paul, and 
would have released him, 
since there were no charges 
worthy of prison or death. To 
gain political favor with the 
Jews, Felix had left Paul in 
prison for two years until he 
moved away, avoiding a tough 
judicial decision. Now Festus, 
Felix’s replacement, is at­
tempting to conclude the unfin­
ished business. Paul, in 
chains, stands before them. 
Festus gives Paul permission 
to speak for himself.
Scene I I
An Egyptian ship has been 
driven before a force  10 Medi­
terranean gale for 14 days.
Paul and 275 passengers [RSV] 
have given up hope of surviv­
ing. They are dangerously close 
to land, which under the con­
ditions is worse than staying at 
sea, even in the storm. The 
ship’s cargo has been jetti­
soned. The angry waves are 
certain to break up the ship. 
Strong swimmers are ordered 
overboard to swim for land. 
Those who cannot swim are 
instructed to grab hold of any­
thing that floats and hang on 

until they reach shore. Paul, a 
prisoner on board, has an­
nounced a dream from his God 
in which he was told all would 
survive. It’s every man for him­
self as, lemminglike, they 
plunge into the heavy breakers.
Scene I I I
Survivors of a shipwreck 
are huddled on a strange shore, 
soaked and in various states 
of undress. They shiver in the 
cold wind. But all have sur­
vived. Every able-bodied man 
is needed to do what he can to 
help avoid hypothermia in the 
survivors. Paul, still chained, 
has joined several men who are 
gathering driftwood and dried 
branches for a fire to stop the 
chattering teeth, and to dry 
their soaked clothing. In plain 
sight of the survivors and 
curious islanders, a deadly vi­
per sinks its hypodermic 
needlelike fangs into Paul’s 
hand. The crowd waits 
breathlessly for this cursed 
man to collapse with violent 
seizures and die a painful 
death. The curse of the gods 
must be upon this man who 
survived the storm but would 
not survive the divine justice 
meted out before these many 
witnesses.
These exciting episodes 
have all the characteristics of 
intense drama. In the lesson 
this week you will see how God 
uses human crises to accom­
plish divine purposes. 

INTRO­
DUCTION
Scripture: 
Acts 26:1; 27: 
28:3
Ted Wick is chaplain at Pacific Union College, Angwin,  California.
103


Monday, September 7
A Case of Insanity by Ted Wick
LOGOS  Theme: The world stands judged by the witness of God’s faithful 
servants  to  the  salvation  that  can  be  obtained  through  the  Lord 
Jesus Christ.
Read Acts 26:1—28:10
The narrative comprising this  week’s  lesson takes Paul  from his 
defense  before  Agrippa  in  Caesarea  (Acts  26),  through  the  begin­
ning  of  his  journey  to  Rome  (27:1-26),  the  shipwreck  on  Malta 
(27:27—28:1), and the snakebite incident opened the way for a won­
derful healing ministry for the island community (28:1-10). Let’s fo­
cus on Paul’s defense before Agrippa.
King Agrippa took  the  initiative  in  seeking to  hear the  apostle, 
which  placed  Paul  in  an  advantageous  position  of being  invited to 
speak.  " 'I  would  like  to  hear  this  man  myself ’ ”  (25:22,  NIV), 
Agrippa said to Festus. Then Agrippa said to Paul, " 'You have per­
mission to speak for yourself’ ” (26:1, NIV).
The readiness of a listener is very important for effective commu­
nication of the gospel. In the unfolding story two high-level officials 
of the Roman Empire are seated in the same room with the greatest 
teacher this  world  has  seen  except for Jesus  Christ;  they hear the 
same words,  and yet they are  not at the  same  level of readiness to 
accept what Paul  has  to  say.  Agrippa  was  eager to hear  Paul,  but 
his  motives  were  not  pure—he  was  merely  curious.  Yet  I  believe 
that the Holy Spirit had been at work preparing him for this impor­
tant event. On the other hand, Festus was new to the governorship, 
and  Jewish  thought  was  new  to  him  and  he  was  not  prepared  for 
what Paul said. Paul did not hold his proverbial punches on Festus’ 
account.  He  gave  them  the  full  treatment,  making  a  very  strong 
statement and a probing appeal to believe in Jesus Christ.
The Interpreter’s Bible contrasts Paul and Agrippa in the follow­
ing words. "Paul and Agrippa lived in two entirely different worlds. 
Look  at  the  world  of Agrippa.  He  was  a  Helenized  Jew.  He  was 
brought up in Rome with all the luxury and elegance of Roman cul­
ture.  He was the  last of the Herods.  He was one of the  unfortunate 
sons of a famous family,  born too  late  to  inherit the  vitality of the 
family,  reaping  only  the  bitter  fruit  of its  decline.  He  lived  at  the 
end of an era.  He was the personification of an age that was dying. 
He lived in a world that looked like a fire after all the flame is gone 
and nothing is left except smoldering embers that will not be fanned 
into life.
"Paul,  on  the  other  hand,  lived  in  a  world  which  had just  been 
born, a world not nearly so safe for him personally, full of risks and 
hazards, dangers and perils of every imaginable kind, but a world in 
which things were intensely alive.  .  .  .  Paul thought that the resur­
rection of Christ was a self-evident fact; he lived in a world that had 
been made  new by that one  fact,  a world in  which  anything might 
happen;  whereas  Agrippa  lived  in  a  world  that  was  dying  a  slow 
death, and the thought of resurrection was as foreign to that world 
as breathing is to a corpse. Some people are living today in a world
Ted Wick is chaplain at Pacific Union College, Angwin, California.
104


that has gone.  ..  . Their future is behind them. Of course, in a world 
like  that,  to  people  like  that,  the  resurrection  o f Jesus  is 
incredible.”1
Another contrast we see in this situation is that of sanity and in­
sanity.  The  KJV  uses  the  term  "mad.”  Paul  says,  "And  being  ex­
ceedingly  mad  against them,  I persecuted them even unto  strange 
cities” (Acts 26:11).
Paul  was  describing  his  own  fanaticism  as  a  Jew  and  Pharisee 
when he led the persecution against Christians. Now as a Christian 
he describes that past behavior as a kind of madness.
Festus said with a loud voice, "Paul, thou art beside thyself; much 
learning  doth  make  thee  mad”  (verse  24).  To  the  believer,  Paul’s 
persecution was madness, insanity, lunacy, fanaticism. To the unbe­
liever  Paul’s  arguments  for  the  resurrection  were  madness,  Paul 
was "beside himself.”
Paul  was  being  persecuted  with  the  same  fury  he  had  shown 
against  Stephen  and  other  Christians.  Strangely,  God  was  using 
those who held no sympathy for Paul’s teachings to protect him from 
the fury of the Hellenist Jews who were plotting to kill him and who 
had urged the uniniated Festus to bring Paul to Jerusalem for trial. 
Paul refused,  and Festus did not force the issue. The Jewish  intent 
was to kill Paul (see Acts 25:3).
"But again the hand of God was over him. Had he been set at lib­
erty, his life would soon have been sacrificed. So Luther’s imprison­
ment at Wartburg was his protection from enemies.”2
When  you  think  of  Paul’s  imprisonment  in  Caesarea  for  two 
years, his arduous journey to Rome in chains, and another two years 
in a Roman prison, you wonder why? What possible good could come 
out  of this  harsh  experience  by  one  who  had  already  suffered  so 
much for the faith? One answer is that he was being protected from 
his Jewish enemies.
Another,  more  important,  answer  is  that  Paul’s  prison  epistles 
would  not  have  been  written,  and  how  much  poorer  we  would  be 
without them.  The  wealth  of spiritual  insight  in  the  letters  to  the 
Ephesians, the Philippians, the Colossians, and the second letter to 
Timothy would not be part of our Christian heritage.
Someone has said, "When bad things happen to good people, they 
get better.”
Did Paul waste his time and effort on Agrippa and Bernice?  What 
about Festus?  Compare the conversion accounts  that Paul shared in 
different settings and note the variations of detail (Acts 9:1 -19; 22:4- 
16; 26:10-18). 

1. George Arthur 
Buttrick, Ed. The 
Interpreter's Bible (Ne 
York: Abingdon Press 
1954), vol. 9,  pp. 322 
323.
2.  H.  D. M. Spence ar 
Joseph S.  Exell, edito 
The Pulpit Comments 
(Grand Rapids:  Eerdr 
Publishing Company) 
vol.  18, Acts, p.  277.


Tuesday, September 8
ESTIMONY
Key text: 
Acts 28:7, 8
)A Bible Commentary, 
/ol. 6, pp.  1066,  1067.
2. Christian Service, 
213. (Italics supplied.) 
3. The Story of 
Redemption, p. 314. 
4. The Acts of the 
Apostles, p. 446. 

Opportunities to  Preach by Ted Wick
the Gospel
1. Agrippa
"Did the mind of Agrippa at these words revert to the past history of 
his  family,  and  their  fruitless  efforts  against  Him  whom  Paul  was 
preaching? Did he think of his great-grandfather Herod, and the mas­
sacre  of the  innocent  children  of Bethlehem?  of his  great-uncle 
Antipas, and the murder of John Baptist? of his own father, Agrippa I, 
and the martyrdom of the apostle James? Did he see in the disasters 
which speedily befell these kings an evidence of the displeasure of God 
in consequence of their crimes against His servants? Did the pomp and 
display of that day remind Agrippa of the time when his own father, a 
monarch more powerful than he, stood in the same city, attired in glit­
tering robes, while the people shouted that he was a god? Had he for­
gotten  how,  even  before  the  admiring  shouts  had  died  away,  ven­
geance,  swift  and  terrible,  had  befallen  the  vainglorious  king? 
Something of all this flitted across Agrippa’s memory; but his vanity 
was  flattered  by  the  brilliant  scene  before  him,  and  pride  and  self- 
importance banished all nobler thoughts.”1
2. The Importance of Personal Testimony
"Our confession of His faithfulness is Heaven’s chosen agency for 
revealing Christ to the world.  We  are to acknowledge His  grace  as 
made  known  through  the  holy  men  of old;  but  that  which  will  be 
most effectual  is the testimony of our own experience.  We  are wit­
nesses for God as we reveal in ourselves the working of a power that 
is divine. Every individual has a life distinct from all others, and an 
experience  differing  essentially  from  theirs.  God  desires  that  our 
praise shall ascend to Him, marked with our own individuality.”
"Such  a  testimony  will  have  an  influence  upon  others. No  more 
effective means can be employed for winning souls to Christ.”2
3.  Results  of Paul’s  Preaching  During  His  Imprisonment 
and Journey to Rome
"Thousands believed on Him (Jesus) and rejoiced in His name.
"I  saw  that  God’s special  purpose  was  fulfilled  in  the journey of 
Paul upon the sea; He designed that the ship’s crew might thus wit­
ness  the  power  of  God  through  Paul,  and  that  the  heathen  also 
might hear the  name  of Jesus,  and that  many  might be  converted 
through  the  teaching  of Paul  and  by  witnessing  the  miracles  he 
wrought.”3
4. The Stay on Melita
"During  the  three  months  that  the  ship’s  company  remained  at 
Melita, Paul and his fellow laborers improved many opportunities to 
preach  the  gospel.  In  a  remarkable  manner  the  Lord  wrought 
through  them.  For  Paul’s  sake  the  entire  shipwrecked  company 
were treated with great kindness; all their wants were supplied, and 
upon  leaving Melita  they  were  liberally  provided  with  everything 
needful for their voyage.”4
Ted Wick is chaplain at Pacific Union College, Angwin,  California.


Wednesday, September 9
The Way to  Rome  by Ken Thomson
In this part of his narrative,  Luke  is  developing the  picture of a  EVIDENCE 
movement  spreading beyond  the  narrow  boundaries  of the Jewish  Key text:
world.  Paul  is  its  ambassador,  breaking through  ethnic  and  cultic  Acts 26:16-18
barriers. But the availability of salvation to the Gentiles without a 
requirement of first accepting the Jewish  system was abhorrent to 
the Jews, and they reacted violently to his work (Acts 22:21, 22). For 
the last one quarter of the book of Acts, Paul is in the hands of the 
'   law.
Festus  was  puzzled  by  the  vehement  nature  of the  accusations 
*  that the Jews made against Paul.  In his view, Paul had done noth­
ing to  merit conviction  or punishment.  But Festus  was  not  a Jew, 
was new as procurator,  and did not perceive that in promoting sal­
vation  outside  of Judaism,  Paul  was  removing  the  most  vital  ele­
ment  of Jewish  nationalism.  Although  the  peripheral  accusations 
were  unprovable,  and failed to  impress  Festus,  he  was  still  uncer- 
tain what to do, in view of the strong stand maintained by the Jew- 
ish leaders.  Paul’s appeal to Caesar must have come as a way of es­
cape from the dilemma confronting the new procurator.
Agrippa  (Herod  Agrippa  II)  was  the  current puppet  king  in  the 
traditional role of the Herods under the procurators. This man had a 
t  good  knowledge  of Judaism,  which  fitted  him  to  advise  Festus  on
Paul’s case, the position in which we find him in Acts 26. It was not 
i  a trial, but a combination event of honor for Agrippa, and a means
of helping Festus prepare a statement about Paul for Caesar (25:23).
Paul’s reference to a Christ who suffered, died, and rose from the 
dead  as  the  source  of the  light  that  he  was  commissioned to  carry 
»   was too much for Festus, who suggested that Paul was mad,  fanat­
ical, and irrational. Paul assured him in turn that what he was say-
*  ing was fact and turned to Agrippa for confirmation of his position.
Although  the  question  was  direct,  Agrippa  evaded  it  with  typical 
Herodian shrewdness.  What he actually said is uncertain, as many 
commentators  admit,  but  "You’re  trying  to  make  us  all  instant
J>  Christians,  Paul” may be  somewhere near the  meaning,  if perhaps
,,  sounding too friendly.  Paul’s wistful reply came from the heart and
”*  left no doubt about his genuineness.
Paul’s  faith  in  God’s  promise  that  he  would  carry  the  light  to
*  Rome  gave  him  a  boldness  that  could  not  be  repressed,  prisoner
,  though he was. This hearing and the journey to Rome, both graphi­
cally  described  by  the  eyewitness  Luke,  are  recorded  to  illustrate
s.  the conviction that the Christian movement was the culmination of
the purpose of God and the work of the prophets in the salvation of 
« ^  Jew  and  Gentile.  The  breaking out of the  narrow  exclusiveness of
Judaism was the first item on God’s agenda for the new movement.
REACT
►  What do you see as the result of the hearing in Acts 26—for Paul,
for the dignitaries, for the young church?
J  *   Ken  Thomson  teaches  physics at  Pacific  Union  College,  Angwin,
California. 
107


Thursday, September 10
HOWTO
Key text: 
Acts 26:1-23 
*

Your Testimony  by Ted Wick
for Christ 
- f *
Paul’s spoken testimony before King Agrippa is a good example of 
how to give your testimony for Christ.  ^
It is important to note that Paul gave his testimony when he was 
invited to  speak.  The appropriateness of the situation must be con­
sidered before sharing your testimony.  Pray for wisdom so that you 
will be sensitive to your listener’s readiness to hear what you have 
to say.
This  simple three-point outline  contains the major elements of a  < 
personal testimony.
1. Life Before Christ  •>
Paul described his Roman birth, his Jewish education, and his re­
ligious  activities,  especially  his  ruthless  persecution  of those  who  4
believed what he now believes. This provides a background to help 
understand his present situation. It shows the contrast of his former
life and his present personal relationship with Christ.
2. Confronted by Christ  *
Next he details the events surrounding his conversion experience.
He was traveling to Damascus to arrest, imprison, and prosecute be­
lievers there.  On the road he  was struck blind by a bright light at 
noonday.  The  power  of the  light  and  the  divine  Presence  literally 
threw him to the ground. Paul shares details of the conversation he 
had with Jesus in his dramatic confrontation.
3. Life Since Receiving Christ  i
Then  Paul  describes  the  radical  change  in  his  life  following  his
conversion. Starting at Damascus, then at Jerusalem and Judea and 
to non-Jewish people, he has been teaching that Jesus rose from the 
dead and that He is the promised Messiah.
Paul  concluded  with  a  personal  appeal  to  his  hearers  to  receive 
Jesus for themselves.
What an opportunity! It may have been Agrippa’s only occasion to 
hear the personal testimony of an individual’s faith in Jesus.
Jesus had promised the disciples that they need not worry about 
what to  say when they  were  taken before  kings,  because  the  Holy 
Spirit would teach them in that same hour what to say.
Your experience will be somewhat different from Paul’s. It may be 
less  dramatic,  but  it  is  no  less  real.  Think  through  the  details  of 
your experience.  It is good to write it down and reflect on it. When 
you share with others, talk naturally, not as if you have memorized 
a  speech.  People  you  meet  will  be  more  interested  in  what  Jesus 
means to you than in what He meant to Paul. It is not as difficult as 
you may think.
REACT
1. Can you remember the events in your life that led you to accept 
Christ as your personal Saviour?
2.  Have you ever had the opportunity to share your testimony? 

+■
Ted Wick is chaplain at Pacific Union College, Angwin,  California. V .   v
108


Friday, September 11
Time  Is Always  Ripe  by Ted Wick
to  Do  Right
It  always  seems  easier  to  make  tough  decisions  tomorrow.  Most 
people try to find any way to unhook from the pressures of the mo­
ment.
Agrippa  said  to  Paul  after  Festus  had  interrupted  his  defense, 
" 'Do you think that in such a short time you can persuade me to be 
a Christian?’ ” (Acts 26:28, NIV).
Like other people who have changed the times in which they live, 
Paul  lived  by  the  philosophy  of "redeeming  the  time”  (Eph.  5:16, 
KJV).  After  his  conversion  he  sensed  that  he  had  wasted  many 
years, and now he had less time to do what was really important. He 
told  Timothy  to  be  ready,  "in  season,  [and]  out  of season”  (2  Tim. 
4:2)  to  speak  in  defense  of his  faith.  He  said,  "It  is  high  time  to 
awake out of sleep” (Rom.  13:11).
Though  his  specific  cause  was  somewhat  different  from  Paul’s, 
Martin Luther King Jr. also had this sense of the importance of time 
and of doing what you can do now. The following is a letter he wrote 
from prison in  1963.
My Dear Fellow Clergymen:
While  confined  here  in  the  Birmingham  city jail,  I  came  across 
your  recent  statement  calling  my  present  activities  "unwise  and 
untimely.” . . .  I had hoped that the white moderate would reject the 
myth concerning time in the relation to the struggle  for freedom.  I 
have just received a letter from a white brother in Texas. He writes: 
"All  Christians  know  that  the  colored  people  will  receive  equal 
rights eventually, but it is possible that you are in too great a reli­
gious hurry. It has taken Christianity almost two thousand years to 
accomplish what it has. The teachings of Christ take time to come to 
earth.” Such an attitude stems from a tragic  misconception of time, 
from  the  strangely  irrational  notion  that  there  is  something  in  the 
very flow o f time that will eventually cure all ills. Actually, time itself 
is neutral:  it can be used either destructively or constructively. More 
and more I feel that the people of ill will have used time more effec­
tively than have the people of good will. We will  have to repent in 
this generation not merely for the hateful words and actions of the 
bad people, but for the appalling silence of the good people. Human 
progress never rolls in on wheels of inevitability; but it comes from 
the  tireless  efforts  of men  willing  to  be  co-workers  with  God,  and 
without this hard work,  time itself becomes  an ally of the forces  of 
social  stagnation.  We  must  use  time  creatively,  in  the  knowledge 
that the time is always ripe to do right.”
Martin Luther King, Jr.*
Do you find yourself postponing today’s tasks?
Is God waiting for a certain preset time for the  second advent of 
Christ  or  is  He  waiting  for  a  certain  behavior  pattern  among  His 
people? 

OPINION
Key text: 
Acts 26:28
*  “Letter from Birmini 
ham Jail, April 16,  19i 
Guoted from In a Dar 
Time, pp.  128,  129. (I 
supplied.)
Ted Wick is chaplain at Pacific  Union College, Angwin, California.


Lesson  12,  Septem ber  13-19
Chaplain at Caesar’s 
Court
"But God shows his love for us in that while we were yet sinners 
Christ died  for us”  (Rom.  5:8,  RSV).


Sunday, September 13
The Rest of the Story by Ted Wick
►
a
*
A
'   A ' 

Do you ever wish you could 
lift a curtain or open a door and 
see for yourself the 'rest of the 
story’?
Luke ends the book of Acts 
with a sentence or two that cov­
ers two years, with no specific 
events described—only that 
Paul "boldly and without hin­
drance .  .  . preached the king­
dom of God and taught about 
the Lord Jesus Christ” (Acts 
28:31, NIV).
Let’s try a news clipping 
from a major newspaper in the 
Roman Empire.
ATHENS CHRONICLE 
Guest House for Philo­
sophic Debate Opens in 
Rome
by staff writer Teodorus
Rome—While waiting for 
audience with His Imperial 
Majesty, Nero, Paul of Tarsus, 
an itinerant teacher- 
philosopher, has opened a hos­
pitality house. Guests may stop 
by to visit during the day, 
spend the night if from out of 
town, or even stay for a few 
days, the only price being that 
they are expected to partici­
pate in daily lectures and dis­
cussions.
Paul’s visit to Mars Hill is 
still remembered by local sages 
as he proposed a radical phi­
losophy including resurrection 
from the dead in which the de­
ceased again takes on human 
flesh. This could be achieved by 
merely following a Jewish 
teacher, Jesus of Nazareth, who 
teaches that at the end of the 
age all who died while trusting 
him will return to life. 

The writer interviewed 
Paul during his Athens visit 
and was impressed with his 
more-than-academic commit­
ment toward his philosophy.
His teaching visit to Eph­
esus ended in a riot that in­
volved thousands of people, 
especially the silver trade 
union that is very strong 
there. A spokesman for the sil­
versmiths said—because of 
Paul’s teaching concerning the 
"unknown God”—sales of sil­
ver images had seriously 
dropped. The riot accom­
plished their purpose by forcing 
the city fathers to invite Paul 
to leave town.
It is not known whether 
Paul will be received into Impe­
rial audience soon, since such 
events have a waiting list of 
two years or more.
Most people in Nero’s court 
expect that Paul will be given 
full freedom by His Imperial 
Majesty in view of the fact that 
he is allowed to live like a ci­
vilian in a rented house with 
only one guard and with com­
plete freedom to receive visitors 
and even conduct meetings.
Romans not seriously inter­
ested in discussions of Greek 
wisdom will be interested in 
checking out Paul’s ideas on 
religio-philosophical perspec­
tives.
This writer believes that 
Paul is really sticking out his 
proverbial neck to get a hear­
ing with the Emperor. If the 
Sovereign does not like the new 
teachings it could literally 
mean the ax. Meanwhile Paul 
is talking to anyone who will 
listen. 

INTRO­
DUCTION
Scripture: 
Acts 28:11-31
Ted Wick is chaplain at Pacific Union College, Angwin,  California.
111


Monday, September 14
Victory in Chains  by John  K.  McVay
Theme: Paul’s house arrest in Rome led to the development of a 
strong  work  there.  Both  literary  and  evangelistic  achievements 
brand  these  two  years  with  success.  God  often  uses  adversity  and 
apparent defeat to further the advance of His work on earth.
1.  Paul  Continues  the  Journey  From  Malta  to  Rome  (read 
Acts 28:11-16)
"The brothers there had heard that we were coming, and they trav­
eled as far as the Forum ofAppius and the Three Taverns to meet us. 
At  the  sight o f these  men Paul  thanked  God and  was  encouraged” 
(Acts 28:15, NIV).
Reading of Paul’s voyage from the island of Malta to Rome and of 
his trip inland, we’re struck by numerous tangible details. Syracuse, 
Rhegium,  Puteoli,  the  Forum  of  Appius,  and  the  Three  Taverns 
were all very real places. Even the registration and dedication of the 
ship is disclosed. It bore the insignia of "The Twin Brothers,” Castor 
and  Pollux,  who  were  regarded  as  "divine  saviours”  of mariners 
(Luke,  from recent past experience,  knows full  well the  identity  of 
the real Saviour  of seafarers).  The  excursion  is  so  concretely  de­
scribed that we could be reading Paul’s itinerary from the imperial 
travel agency!
Interwoven  among these  specifics are  snapshots of Christian fel­
lowship.  The  horizons  of Rome  might  have  looked bleak  for  Paul. 
But amid visions of trouble come serendipitous scenes of joy. "Some 
brothers”  in  Puteoli  invite  Paul  and  company  to  spend  the  week. 
The  believers  in  Rome,  hearing  of Paul’s  arrival  on  their  shores, 
travel as far as 33 miles (the Three Taverns) and 43 miles (the Fo­
rum of Appius)  to  meet him.  And it is no  ordinary welcome.  Their 
greeting is described by the  Greek word apantesis.  It is  used to de­
scribe  "a  civic  custom  of antiquity  whereby  a  public  welcome  was 
accorded  by  a  city  to  important  visitors.”  Responding  to  such  a 
warm  and  unsolicited  welcome,  Paul  "thanked  God  and  was 
encouraged.”
It’s  a  comfort to  weaker  saints  to  know  that  an  iron-willed  indi­
vidualist  appreciated  keenly  the  need  for  Christian  camaraderie. 
The  darkened  days  of the  Pastoral  Epistles  lie  ahead.  But  Paul  is 
content, just now, to bask in the joys of Christian fellowship.
What surprising scenes o f spiritual encouragement have been part 
o f your experience during the past week, month, year?
2. Paul Preaches to the Jews in Rome (read Acts 28:17-29)
"From morning till evening he explained and declared to them the 
kingdom o f God and tried to convince them about Jesus from the Law 
of Moses and from the Prophets” (Acts 28:23, NIV).
Verses  17-29 portray two meetings of Paul with the Roman Jews. 
At the first, "get-acquainted session,” Paul declares his innocence to 
the leaders of the Jews. They claim that no one has prejudiced them
John  K.  McVay  is  assistant  professor  of  religion,  Pacific  Union
College, Angwin, California.


against Paul, and a further meeting is arranged.
^  At the  second meeting the  apostle "tried to convince them about 
Jesus  from  the  Law  of  Moses  and  from  the  Prophets”  (verse  23, 
NIV).  The  meeting  is  notable  for  its  length—"from  morning  till 
evening.” As Eutychus well knew, Paul wasn’t given to brief Bible 
studies!
These verses are an appropriate conclusion to Acts for the follow- 
*■  ing reasons:
1. They illustrate Paul’s consistent evangelistic strategy. " 'To the 
»  Jew first’ was Paul’s constant programme everywhere.”
2.  They  illustrate  Paul’s  consistent  message.  From  the  earliest 
postconversion days, the focus of Paul’s message had been proclama­
tion, even argumentation, of Jesus as Messiah. "Saul grew more and 
more powerful and baffled the Jews living in Damascus by proving 
that Jesus is the Christ” (Acts 9:22, NIV).
*  3.  They illustrate the usual response to Paul’s message—a mixed
bag of acceptance  and rejection.  "Some  were  convinced by what he
**  said, but others would not believe” (28:24, NIV).
Paul  might  have  worried  that  ineffectiveness  would result  from 
his stay at Rome.  He need not have!  God,  in His sovereignty, often 
takes the discouraging poisons of life and remanufactures them into 
the antibiotics of His grace. Some of the church’s greatest treasures 
resulted from this Roman stay—Ephesians, Philippians, Colossians, 
Philemon. To the literary accomplishments were added remarkable 
j   evangelistic ones.  Paul could report, "It has become clear through­
out the whole palace guard and to everyone else that I am in chains 
»  for Christ”  (Phil.  1:13,  NIV).  Such noted exposure  in the capital  of
the world was a remarkable evangelistic coup leading to many con­
versions.
The book of Acts ends triumphantly. Paul had expressed his burn­
ing desire, "I must visit Rome. ...”  Though the route had been cir­
cuitous,  God  answered  Paul’s  prayer  for Rome.  Even  though  he  is
*  "officially”  imprisoned,  Paul  "boldly  and  without  hindrance  .  .  . 
preached  the  kingdom  of God  and  taught  about  the  Lord  Jesus
■*  Christ” (28:31, NIV). Desertion and lonely death may lie ahead, but 
God’s overruling power in the present may just provide the needed 
source of courage to meet that dire end. The church that thirty years 
before had numbered its adherents by dozens can now be numbered 
in tens of thousands. The gospel, the story of Jesus of Nazareth, has 
penetrated to  the center of the  world and is  experiencing uninhib­
ited proclamation.  Such is the resounding note  of victory on which 
Luke chooses to end his book.
Many students of Acts have  noted an  unfinished  "feel” to  its final 
chapter. I f you were to write a conclusion, what would you include?
* 

1. Gerhard Kittel, ed. 
The Theological Diet 
of the New Testamer 
vol.  1. Trans, by Geo 
W.  Bromiley (Grand 
Rapids: Wm. B.  Eerc 
1964), p. 380.
2.  D. Guthrie, et. al. i 
The New Bible Comi 
tary: Revised (Granc 
Rapids: Wm.  B.  Eerc 
1970), p. 989.
113


Tuesday, September 15
Personal  Experience  by Fred Veltman
With  Christ
ESTIMONY  Paul  evidently  viewed  the  Christian  religion  as  very  personal.
Key text:  From his remarkable conversion and personal vision of Christ to his 
Acts 28:31  standing alone on trial before Caesar, his faith demanded personal 
accountability.  On this point Ellen White wrote:
"The  apostle  showed  that  religion  does  not  consist  in  rites  and 
ceremonies, creeds and theories. If it did, the natural man could un­
derstand it by investigation, as he understands worldly things. Paul 
taught that religion is a practical, saving energy, a principle wholly 
from God,  a personal experience of God’s renewing power upon the 
soul.
"He  showed  how  Moses  had  pointed  Israel  forward  to  Christ  as 
that Prophet whom they were to hear; how all the prophets had tes­
tified  of Him as  God’s  great remedy for  sin,  the guiltless  One  who 
was  to  bear the  sins of the  guilty.  He  did  not find  fault with their 
observance  of forms  and  ceremonies,  but  showed  that  while  they 
maintained the ritual service with great exactness, they were reject­
ing Him who was the antitype of all that system.
"Paul  declared  that  in  his  unconverted  state  he  had  known 
Christ, not by personal acquaintance, but merely by the conception 
which he, in common with others, cherished concerning the charac­
ter and work of the Messiah to come. He had rejected Jesus of Naza­
reth  as  an  impostor because  He  did not fulfill  this  conception.  But 
now Paul’s views of Christ and His mission were far more spiritual 
and exalted, for he had been converted. The apostle asserted that he 
did not present to them Christ after the flesh. Herod had seen Christ 
in the days  of His  humanity;  Annas had  seen  Him;  Pilate  and the 
priests and rulers had seen Him; the Roman soldiers had seen Him. 
But they had not seen Him with the eye of faith; they had not seen 
Him  as  the  glorified  Redeemer.  To  apprehend  Christ  by  faith,  to 
have  a spiritual  knowledge  of Him,  was  more  to be desired than  a 
personal acquaintance with Him as He appeared on the earth.  The 
communion with Christ which Paul now enjoyed was more intimate, 
more enduring, than a merely earthly and human companionship.”*
REACT
How  may  "Christians”  today  mistake  personal  knowledge  and 
personal  acquaintance with  Christ for the  saving relationship  of a 
personal experience with Christ?
i Acts o f the Apostles, 
pp.  4 5 1 ,4 5 2 . 
Fred  Veltman  is  professor  of  religion  at  Pacific  Union  College,
Angwin, California.


Wednesday,  September 16
Physical Adversity v.  bV AduSna»w«k« 
Spiritual  Prosperity
One of the most difficult things to understand in Christian life is EVIDENCE
r   why  God’s  people  suffer  adversity  and  apparent  defeat  even  when  Key text:
they  are  fully  committed  to  Him  and  doing  His  work.  Very  often,  ^ cts 28:11-
too, sufferings—human-devised or natural—seem to have no justifi­
cation at all. Such was the case with Paul, for example, when he was 
arrested  in  Jerusalem  and  subsequently  tried  and  imprisoned  in 
Caesarea and Rome.
Paul  was  falsely  accused  by  fellow  Jews  in  Jerusalem  who 
claimed  that  he  had  defiled  the  Temple  by  bringing  Greeks  with 
»  him. He was further accused of undermining Jewish law and custom 
by conceding that it was not universally binding and that non-Jews 
could follow their own laws and customs. Both of these charges were 
emotional  rather than  substantive  and could  not stand  scrutiny  in 
court.
When  Paul  appeared  before  the  Roman  authorities  for  trial  his
*  judges  were  convinced  that  he  was  not  guilty  of any  wrongdoing.
But they  still  chose  to  act  according to  political  expediency rather
*  than justice, so as not to offend Jewish public opinion with respect to 
Paul. So he had to endure false accusations, personal indignities, of­
ficial  ineptitude  and  corruption,  and even imprisonment.  He  spent 
two  years  in  Casesarea in chains  and under guard  until  he finally 
appealed to Caesar as a Roman citizen.
i  Unfortunately, the journey to Rome was by no means smooth sail­
ing either.  A  severe  early-winter  storm  wrecked  the  ship  carrying 
j   Paul, and it was a miracle that he and others on board survived. Na­
ture too produced its own extreme act of violence against Paul.
*  But at last, Paul arrived in Rome full of hope and expectancy that 
justice  would  finally  prevail  and that he  would  be  set free.  But  in
.  Rome he found Caesar’s court slow to act. He remained in detention
without trial, chained and under guard, for two long years.
Why does God allow such things to happen to innocent people like 
Paul, anyway? Paul explicitly pointed out that his arrest, trial, and
*  imprisonment was not in vain. Far from feeling bitter and dejected, 
he  considered  his experiences  as  opportunities  for personal  growth
‘ *  and  Christian  witnessing.  In Philippians  1:12-14,  he  says,  "Now  I
want  you  to  know,  brothers,  that  what  has  happened  to  me  has
*  really served to advance the gospel. As a result, it has become clear 
throughout the whole palace guard and to everyone else that I am in 
chains for Christ. Because of my chains, most of the brothers in the
w  Lord have been encouraged to  speak the word of God courageously
and fearlessly” (NIV).
, ¥  In addition to being an inspiration to his fellow Christians and a
witness to Caesar’s palace guard, Paul was also able to preach to fel- 
^  low Jews in Rome. Acts 28:24 indicates that "Some were convinced.”
It was  also  while  a  prisoner that Paul  wrote  the  Epistles  of Ephe- 
>  sians,  Philippians,  Colossians,  and  Philemon.  No  question,  there­
fore,  that  Paul  personally  and  the  church too  came  out  spiritually 
A  richer and stronger as a result of his trials and tribulations.
'  *■'  Adugnaw Worku  is the science librarian  at  Pacific  Union  College,
Angwin,  California. 
115


Thursday, September, 17
HOW TO
Key text: 
Philippians
3:13,14 

Keep the Focus by Evaline West
She could have become embittered, but she didn’t.
It came about this way.  As an aspiring and hard-working future 
concert pianist, Teresa practiced diligently and dreamed enthusias­
tically.
And  then  it  happened.  Polio’s  vicelike  grip  clutched  and  almost 
snuffed out her young life. But she lived—barely.
After weeks—really months—in an iron lung she finally emerged 
to face a strange, hostile world. Her lungs were damaged. Her arms 
hung uselessly at her sides.
Although I didn’t know her then, I’m sure there was real grief for 
lost  hopes  and  dreams.  No  more  happy  anticipation  of expressing 
her soul in music, of mastering great compositions and performing 
before vast, appreciative audiences.
Instead,  she  was  dependant  upon  others,  mostly  her  aging  par­
ents,  for the very basics  of life—bathing,  dressing,  grooming;  even 
being fed like a small child.
When I met her a few years later Teresa was working valiantly to 
overcome obstacles.  She could largely care for herself by this time, 
she  wrote  and  painted with  her toes,  and  her  indomitable  courage 
returned. Her focus was on living.
She met a man who appreciated her and her buoyant spirit. They 
married and together reared a son and daughter. Don worked while 
Teresa  (still  with  no  use  of her  hands  or  arms)  diapered,  fed,  and 
cared for the babies.
Together  they  planned  and  struggled  and  improvised.  It  wasn’t 
easy, but love and God made a way.
Their secret? Keeping a focus on their goal of a rewarding family 
life.  Their method? Using all  of their God-given gifts and abilities, 
gaining daily strength from Him.
Perhaps  Teresa  and  Don  learned  their  secret  and  method  from 
Paul. They could have, for that is Paul’s message to everyone, every­
where, for all time—Keep the focus, the Divine focus!
He wrote it, spoke it, and profoundly lived it.
Whether rebuked or acclaimed;  in court or in dungeon; in person 
or by letter; to Jew or to Gentile—the message was the same: Accept 
and  proclaim  God’s  love.  Be  loving  by  appreciating  your  own 
uniqueness and using it in service to God and fellow persons. Accept 
the uniqueness of others. Encourage them to do the same. Be a vital 
part of the body of Christ. Keep the focus!
Philippians  is  one  text  that  could  be  used  to  summarize  Paul’s 
philosophy.  1.  Focus:  "This  one thing I  do.”  2.  Present  orientation: 
"Forgetting  those  things  which  are  behind.”  3.  Clearly  define  and 
reach  toward  a  worthy  life  goal.  "I  press  toward  the  mark  for the 
prize of the high calling of God in Christ Jesus” (Phil. 3:14).
REACT
Is there  a focus  to your life?  What is  it? Is it leading you where 
you really want to go? 

«  '
Evaline  West  is  professor  of  social  work,  Pacific  Union  College,
Angwin, California.
116


Friday, September 18
Introducing Jesus by Thomas Sinclair Geraty
People-oriented as he was,  Paul was willing to sustain any sacri-  OPINION 
fice  or  inconvenience  to  tell  others  of Jesus.  "From  morning  till  «ey text: 
evening” he bore testimony.  People are never weary of speaking of  ^ cts 28:23, 31 
that of which their hearts are full.
Paul, like a magnet, in Italy drew hearers from far and near. He, 
the optimist, was grateful for a safe journey. Hardship, prejudice, or 
indifference did not dissuade him. His sense of destiny gave him in- 
>  credible  confidence.  His  life  passed  under cloud  and  sunshine,  and 
the record of both has been left behind, a deep encouragement for us.
»  Instead of giving up to despair, steady people press on as though 
everything will  come  out  all  right,  although  some  others  may  call 
that attitude "whistling in the dark.”
Like Paul, other messengers, such as Ferdinand and Anna Stahl, 
went to Bolivia and Peru, Anna Knight to India,  Abram La Rue to 
Hongkong,  Stanley and Raylene Sturges to Nepal,  and Wesley and
*  Christine  Amundson  to  Niger—all  to  bear  witness  to  the  Light  in 
spite of primitive living conditions and hardship of travel.
*  In  another  letter  (Rom.  1:16)  Paul  admitted  that  he  was  not 
ashamed of the  gospel  that had power to  save both Jews  and Gen­
tiles— anyone who would exercise faith, belief, and trust.
From  country  to  country,  from  city  to  city,  this  transformed 
Pharisee proclaimed the unsearchable riches of Christ.  He was not 
one who attempted to tabulate the number of people he led to Jesus; 
there was no noise or boasting of his exploits. 
j   Have  you  ever traveled  by boat or van  carrying bulky  suitcases
and trunks? Not very easy usually. We have no record of Paul’s be- 
a   ing  worried  about  luggage  checks  or  excess  baggage.  People  and
persons were his interest—especially the Person.
His  was  not  monologuing  about  the  arts,  sciences,  and  philos­
ophies in which he had been educated, but the subject matter of his 
teaching  was  the  cross  and  the  crown.  He  could  preach  no  longer 
with  freedom  in  the  Temple  or  church  or  on  the  street  corner.  He 
was now a prisoner, but he would preach Christ with the guard be­
side him in his own house. If he could not gather the many, he would
*  talk  to  the  few  who  came  to  see  him.  With  all  his  bonds  and
sufferings upon him, Paul could still live, work, speak, and write for 
Christ.
With  all  the  plus-and-minus  checkerboard  experiences  that  he 
had, the chaplain of Caesar’s court knew that it was worth it all for 
^  the Master he  served.  He had appealed to  Caesar,  and  finally now 
the good news had reached Rome; the Holy Spirit was active there.
The capital of the empire had been stormed. No longer was the early 
church  a  hole-in-the-wall  affair;  it  was  now  challenging  the  very 
f  center of the world’s life and the citadel of power.
Who today with limitations of ability, time,  means, and physical 
v  strength will join with a journeying church for Christ empowered by
the same Holy Spirit to open doors in the courts and palaces of earth
A  for the King of kings?

A
•  A
' A' Thomas Sinclair Geraty is a retired teacher, administrator, and su­
perintendent living at Angwin, California. 
117


Lesson  13,  September 20-26
Seeking to  '
Save  the  Lost 
a
"  'Go  into  all  the  world  and  preach  the  good  news  to  all 
creation’ ”  (Mark  16:15,  NIV).  *


Sunday, September 20
“To Supersede 
the Caesars”
Ben-Hur is the life story of 
an educated young Jewish no­
bleman who was taken cap­
tive by the Romans and made a 
galley slave. After gaining 
freedom, a wealthy estate in 
Rome, and fame as a chari­
oteer he became a follower of 
Jesus Christ and an ardent 
supporter of the Christians in 
Rome. The story is an intri­
cate web of divine intervention 
and human courage. It con­
cludes with the hero back in 
Rome at the beginning of the 
Neronic persecution (c. A.D.
64). The young Christian 
church in the imperial city 
found itself without any place 
to hide from the fury of the em­
peror and with no place to 
give its dead a Christian bur­
ial. Ben-Hur conceived the 
idea of digging temples under­
ground, where Christians 
could worship and give those 
who died in the faith a peace­
ful burial and a secure resting 
place. He dedicated a consid­
erable fortune to the digging of 
the catacombs at Rome.
The story is imaginary, but 
it concludes with the histori­
cally accurate statement:
"Out of that vast tomb [the 
catacombs] Christianity is­
sued to supersede the 
Caesars.”*
The closing sections of Ben- 
Hur coincide chronologically 
with the establishment of the 
Christian church recorded in 
Acts. Ben-Hur is fiction, but 
in this case imagination 
paints a paler picture than does 
the Bible. Take a moment to 

by Russell Staples
recall the stories of Peter and 
Barnabas and Paul and their 
associates—stories replete 
with miracles of many kinds— 
of earthquakes and angels 
that opened jails, of healings 
and resurrections, of exor­
cisms, prophecies, and divine 
guidance, and of deliverance 
from shipwreck and poisonous 
snakes. At times it has 
seemed to me as if I were read­
ing events too strange to take 
place on this earth.
The life of Paul reads like 
the novel of some kind of super­
man. Nothing seemed to 
daunt him. He strode about the 
earth with a holy boldness 
and confronted those who op­
posed the gospel with a fear­
ful power. And his single- 
minded obsession with the 
good news stands in sharp con­
trast to our fragmented lives.
In comparison with the spiritu­
ality of his life, ours seem to 
be preoccupied with material 
things. How can we relate 
events of such a different time 
and kind to our own lives?
As you can tell from the 
above, I found myself so 
intrigued with the story of the 
lives of the apostles that I was 
inclined to lose sight of the 
fact that Acts is primarily an 
account of the founding of the 
Christian church—the Chris­
tianity that issued forth to su­
persede the Caesars. However, 
we will attempt to pay atten­
tion to both the significance of 
the church and of the lives of 
the apostles for our lives 
today.
Russell Staples is chairman of the Department of World Mission at
Andrews  University,  Berrien Springs,  Michigan. 
119 

INTRO­
DUCTION
Scripture: 
Romans 15: 
18-20
*  Lew Wallace, Ben- 
Hur: A  Tale of the Ch, 
(New York: Harper & 
Brothers,  1922), p. 5(


Monday,  September 21
The Two Miracles  by Russell  Staples
Acts  of  the  Apostles  is  the  second  volume  of  Luke’s  history  of 
Christian origins. Originally, it is thought, Luke and Acts were cir­
culated  together  as  a  "connected  narrative”  (Luke  1:3,  NEB). 
Around the  end of the first century the four Gospels  were  grouped 
together.  Acts  then  became  the  connecting  link  between  "the 
gospel” and "the apostle,” for it explains the origin of the Christian 
church and provides the narrative background for an understanding 
of Paul’s letters to the churches.  It also validates Paul’s claim to be 
an apostle.
Luke’s two volumes  are addressed to Theophilus, who  is perhaps 
representative of intellectuals in Rome who are interested in Chris­
tianity.  Luke’s  central  concern  in both  is to make it clear that the 
amazing events he describes are not merely the haphazard results of 
human  activity,  but  that  they  are  the  outworking of a  divine  pur­
pose.
These  two  volumes  record  the  two  great  miracles  of Christian­
ity—the  resurrection  of Jesus  Christ  and  the  rise  of the  Christian 
church.  These  miracles  cannot be  separated.  The  purpose  of Jesus’ 
life would have been frustrated had it not led to the establishment of 
the church, and the church could not have come into being without 
that life. In fact, the rise of the church is the most powerful objective 
evidence  there  is  to  the  mighty  acts  of God  in  the  person  of Jesus 
Christ.
On  the  human  level,  the  story  of the  church  begins  with  the 
"amazement”  of the  worshipers  in  Jerusalem  at  the  outpouring  of 
the Holy Spirit on the day of Pentecost. And the story of Acts is the 
answer  to  the  question  those  worshipers  asked:  " 'What  can  this 
mean?’ ” (Acts 2:12, NEB). It ends on a triumphant note. The gospel 
is being preached without hindrance  in Rome.  True,  Paul  is  under 
house arrest, but even his bonds turn out to be a means of advancing 
the  cause  (Acts  28:30,  31).  The  pages  between  these  two  circum­
stances are a record of the outworking of the divine purpose (cf. Eph. 
3:7-12).  They  describe  events  more  marvelous  than  the  human 
imagination could devise.
Thinking back over the lessons of the quarter, we can see impor­
tant stages in the development of the church. The first few chapters 
tell  the  story  of  the  community  of  faith  in  Jerusalem.  The 
thumbnail  sketch  given  in  Acts  2:45-47  encapsulates  almost  the 
whole  story.  The  closeness  of that  community  fills  us  with  amaze­
ment.
Next, the church had to learn to accept pluralism.  Jewish Chris­
tians had difficulty accepting that Gentiles were as  fully members 
of the church as were they.  The unusual  events in chapter  10  that 
led to the outpouring of the Holy Spirit on Cornelius and his friends 
demonstrate the lengths to which the Holy Spirit had to go to break 
down the Jewish sense of particularism.
Scan  chapter  10  and  reconstruct  the  picture  for  yourself.  Read 
particularly verses 28, 38, and 44-47. The accusation of the Jerusa­
Russell Staples is chairman of the Department of World Mission at
Andrews  University,  Berrien Springs,  Michigan.


lem  church,  " 'You  fellowshiped  with  Gentiles  and  even  ate  with 
them’ ”  (11:3,  TLB),  dramatizes  the  Jewish  exclusiveness.  When 
Peter told them the  whole  story they devoutly  accepted  God’s pur­
pose. " 'Yes,’ they said, 'God has given to the Gentiles, too, the privi­
lege of turning to him and receiving eternal life!’ ” (11:18, TLB). But 
what we know about the church at Antioch (and the early church in 
general)  demonstrates  how  effectively  conversion  to  Christianity 
broke  down  the  barriers  of social  status  and  racial  prejudice.  The 
conversion  of Paul  and his  apostleship  to  the  Gentiles  enormously 
broadened  the  missionary  vision  of the  church—and  its  theology 
also.
A major issue that confronted the church was the  question as to 
whether  Gentile  Christians  should  fulfill  the  Jewish  ceremonial 
law.  The  matter  was  complex.  Apparently  the  continuity  of the 
church with Israel was coming to be recognized.  If so, then in what 
detail was this continuity to be recognized? Did it include the Jew­
ish ceremonies? The Council of Jerusalem made a momentous deci­
sion.  Read chapter  15. Judging by the experience of Paul,  this was 
not a popular decision in Jerusalem.  What if the  council had made 
the opposite decision? Would there have been a split between Jew­
ish  and  Gentile  Christians?  Or  would  the  character  of the  whole 
Christian  church  have  been  different?  But  these  are  idle  specula­
tions,  for  we  believe  a  divine  hand  controlled  development  of the 
church.
Then we  took  note  of the  further expansion  of the  church  in the 
second  and  third  missionary journeys.  Always,  however,  the  con­
sciousness was maintained that the center of the church was at Je­
rusalem.
Finally, and this is where the story of Acts comes to an end. Paul 
was actively building up the church in Rome; and, of course, his be­
ing  there  was  consequent  upon  the  fact  of his  Roman  citizenship. 
What  if Paul  had  not been  a  Roman  citizen?  What  if Christianity 
had  not  become  established  at  the  heart  of  the  Roman  Empire? 
Would Europe then have become Christian? And if not, how differ­
ent  would  the  history  of the  world  have  been,  and  your  life  and 
mine? Again, we cannot know the answer to these questions. What 
we  do  know  is  that  in  the  providence  of God,  Christianity  issued 
forth to supersede the Caesars, and Europe did become Christian.
Acts is a record of divine providence in human history. God called 
Paul because He needed a witness with the qualifications Paul pos­
sessed—Roman citizenship, education, and a brilliant mind. He was 
a  "chosen  instrument”  (Acts  9:15,  NEB)  to  fulfill  God’s  purposes. 
And  these  purposes  included  the  establishment  of the  church 
throughout the Roman Empire and the Christianization of Europe.
What are some o f the ways that the church struggled then as it does 
now to understand and do the will of its Lord? 
121


Tuesday, September 22
Handcuffed. . .   by  Russell  Staples
but Truly Great
ESTIMONY  It  is  often  said  that Jesus  left  three  things  for  His  followers:  an 
Key text:  example of a godly life, a body of teachings unlike those of any other 
Cts 20:24, TLB  religious leader, and the nucleus of the Christian church.
In  his  Gospel,  Luke  dwells  a  little  more  on  the  events  of Jesus’ 
life—His example—than on His teachings. Perhaps this is what one 
would expect, for he was a historian.  The same emphasis continues 
in Acts. True, he records several long sermons and speeches, but the 
glory  of the book  is  its descriptions of the life  and  the  deeds  of the 
devout followers of Jesus.
Peter  is  the  principal  actor in  the  first half of the  book,  and  his 
deeds and  speeches are  simply magnificent.  Read his  speech  at the 
Council of Jerusalem (Acts  15:7-11), for instance;  and you may like 
to try reading it in The Living Bible, Paraphrased.
Of course, Paul is the major figure in the second half of the book 
—in fact, he appears to be Luke’s hero.  Why does Luke concentrate 
so on Paul? There seem to be two reasons. You have noted, of course, 
that  the  story  of Paul’s  conversion  is  repeated  three  times.  First, 
Luke tells the story in his own words (9:1-22). Second, it is repeated 
in  Paul’s  speech  to  the  angry  crowd  at  Jerusalem  (22:1-16).  And, 
again,  in  his  speech  before  King  Agrippa  and  Bernice  (26:12-20). 
Why did not Luke edit the record a little more? He obviously does so 
with Paul’s other sermons and speeches.  I think the answer is that 
this is the charter of Paul’s appointment as an extraordinary apostle 
to  the  Gentiles.  It  is  God’s  doing.  Paul  is  a  "chosen  instrument” 
(9:15) to fulfill God’s purpose in the establishment of the church.
In addition to this,  Luke must have known Paul very well. Judg­
ing by the "we” sections of Luke, he spent many years with him. He 
accompanied  Paul  during parts of the  second and third missionary 
journeys, was with him in Jerusalem at the time of the disturbance, 
and  traveled  to  Rome  and  spent  time  with  him  there.  Luke  obvi­
ously  admires  Paul,  not  only  as  one  called  by  God  but  also  as  a 
magnificent practitioner of the gospel.  And he gives us many word 
pictures of the man.
Some pictures reveal a very human Paul. For instance, during the 
fearful storm he could not resist saying, "You should have  listened 
to me” (27:21, TLB).
Many  pictures  reveal  his  holy  boldness.  Witness his  response  at 
the jail  at  Philippi:  " 'They  want  us  to  leave  secretly?  Never!  Let 
them come themselves and release us!’ ” (16:37, TLB).
Other scenes portray his constant joyfulness in the Lord, whether 
in jail or under impossibly trying circumstances.
Whatever picture of Paul appeals to you, one seems to see in every 
exposure  not  only  the  fearless  and  resolute  apostle— in  fact,  the 
great architect of the Christian church—but one whose life is so per­
meated by the gospel that everything he did bore witness to it. "Life 
is worth nothing unless I use  it for doing the work assigned  me by 
the Lord Jesus.”
Russell Staples is chairman of the Department of World Mission at
Andrews  University,  Berrien Springs,  Michigan.


Wednesday, September 23
Miracles—Philosophy— by Russen staples 
God’s Wisdom
"Jews call for miracles,  Greeks look for wisdom; but we proclaim 
Christ— . . .  he is the power of God and the wisdom of God” (1 Cor. 
1:22-24, NEB).
The  lessons  we  have  been  studying  this  quarter  do  not  require 
evidence in the normal sense, as might some doctrine that requires 
to be  supported.  There can be little doubt about the factual details 
recorded in Acts.  Paul and the apostles were historical figures, and 
we  know  that  the  church  was  established.  We  also  know  from 
extrabiblical writings that the early Christians believed the gospel 
story implicitly.
But it is interesting to ask why Christianity was accepted, for we 
must  admit  that  the  story  of the  spread  of  the  church  is  simply 
amazing.  One  has  to  agree  with  Luke’s  fundamental,  underlying 
presupposition: It was the result of divine providence.
Writing from Ephesus during the third missionary journey,  Paul 
reveals that different groups of people had different criteria for the 
establishment of truth. The Jews, scattered around the empire, con­
stituted  the  broadest  avenue  of  approach  for  the  presentation  of 
Christianity;  and  the  apostle’s first  contact  in every  place  was  the 
local  synagogue.  But  the  Jews  apparently  were  not  generally  the 
most  numerous  converts  and  did  not  always  accept  the  magnifi­
cently reasoned approach of the apostle.  Paul’s sermon to the Jews 
at Antioch (Acts 13:16-41) is a good example of this. Very strangely, 
it  seems,  Jews  accorded  miracles  a  higher  power  of corroboration 
than the evidence of their own Scriptures.
Is this very different from the experience  of Jesus? See Matthew 
12:38,  39  and  16:1-4.  What  kind  of miracle  or  sign  were  the  Jews 
thinking  of?  It  is  not hard  to  see.  The  miracle  they  wanted  was  a 
powerful  Messiah  who  could  save  them  from  the  Romans.  The 
Christ of the cross, who could save from sin, was not the savior they 
thought they needed.
"Greeks  look  for  wisdom.”  For  them,  truth  was  established  by 
means of Greek philosophical categories.  Does this mean that Paul 
felt  it  was  inappropriate  to  use  reason?  A  quick  perusal  of his 
speeches  and  of his  letters  to  the  churches  (several  of which  were 
written  during  the  period  of his  life  described  in  Acts)  shows  that 
Paul  used reason  extensively  in his presentation  of the  gospel  and 
its basic truths.  Read the context of the key passage and also  1  Co­
rinthians  15 as evidence of this.  The difference is that Paul accepts 
the  gospel  as  an a priori  given by  God.  Reason  is  made  servant to 
the wisdom of God.
What was the essential substance of the apostolic message? Paul 
affirms, "We proclaim Christ. . .  nailed to the cross.” Paul knew this 
was a stumblingblock to the Jews, who wanted miracles, and folly to 
the Greeks; but this was God’s way of saving the world, and this was 
the word with which he confronted the world. Although, as we have 
seen,  he  argued  the  case  magnificently,  he  recognized  that  Christ 
Himself was both the wisdom and the power of God. 

EVIDE
Key text 
1  Corinti 
1:21-24
Russell Staples is chairman of the Department of World Mission at
Andrews University,  Berrien Springs,  Michigan. 
123


What evidence did the apostles present to substantiate their mes­
sage? They presented the witness of the Old Testament objectively, 
and  they  did  so  with  persuasive  argument  and  ringing conviction. 
Sometimes Paul began with intellectual arguments, to build a plau­
sible base upon which to present the gospel. We have an example of 
this in his sermon on Mars Hill (Acts  17:19-31).
Are  there  parallels  between  the  intellectual  challenge  the  apos­
tles faced and those confronting the Christian today? The similarity 
is clear, although the finer details differ. There are many in various 
parts of the world who would still find miracles the most convincing 
argument  possible.  And,  although  nineteen  centuries  have  seen 
massive changes in the way human beings seek to find truth, there 
remains  a  gap  between the  gospel  and what  can  be  known by  our 
scientifically  informed  pursuit  of knowledge, just  as  there  was  in 
Paul’s day.
The  challenge  Paul  faced  of how most effectively  to  speak  about 
"the wisdom of God” remains a challenge to the  Christian.  The pe­
rennial  theological  task  of the  church  is  to  proclaim  the  gospel  in 
ways  that  engage  the  people  of its  time  and  generation.  And  this 
task is never done, because the patterns of human thought are in a 
continual  state  of flux.  Paul  felt  the  burden  of this  responsibility 
(2  Cor.  2:16).  All  of us  are  challenged  to  do  our  best;  and  having 
done this, we leave things in God’s hands, for the gospel is the rev­
elation of both the power and the wisdom of God.
REACT
What are  some  o f the  intellectual  challenges  the gospel  confronts 
today as compared to Paul’s time?


Thursday, September 24
You’re in the  Right  by Russell Staples
'  Boat—Now GraB an  Oar
"Some laughed, but others said, 'We want to hear more about this  HOW TO 
later.’  .  .  .  But a few joined him and became believers” (Acts  17:32-  Key text: 
r   34, TLB).  Acts 17:
We took note in the Evidence section of the great skill and convic-  32-34, TLB 
tion with which Paul and the other apostles argued the case for the 
y  Christian  faith.  It  is  quite  clear  that  Paul  did  not  simply  use  the
same sermon in every place. Briefly compare his approaches:
,  1. the sermon and appeal to the Jews at Antioch (13:16, 32, 33, 38)
2.  the sermon and appeal at Athens (17:22-31)
„  3. the introduction to the mob at Jerusalem (22:1-5)
4. his brief word to the council (Sanhedrin) (23:6,7)
5. the introduction and appeal to Agrippa and Bernice (26:1-3,  19,
25-27)
**>  The sensitivity with which Paul tailors his argument to the con­
sciousness of his audience is readily apparent. And it is not only the 
r  presentation that is varied; there is always  an appeal  in a Pauline
sermon. Sometimes this is soft and gentle, but it is more likely to be 
r  compelling.  Note the warning of God’s  anger at Antioch (13:38-41)
and of divine wrath at Athens (17:30, 31). The appeal to Agrippa is 
moving and powerful (28:26-29).
There  is  obviously  much  we  can  learn  from  this.  I  cannot  read 
Paul  without  thinking of our  tendency  to  slothfulness  and  lack  of 
zeal.  Paul is a model of both self-sacrificing commitment to preach 
t*  the  gospel to  all who had not heard it and of care  and diligence  in
the presentation of the message.  And it would not seem possible to 
accuse him of timidity in pressing the claims of Christianity or call- 
^  ing for commitment.
Paul employed every opportunity to proclaim salvation in Christ.
Perhaps  the  most  impressive  evidence  of this  is  in  his  reaction  at 
times of crisis, when his life seems to have been in danger.  For in-
r
  stance, think of his concern for the jailer at Philippi, when he might
have used the opportunity to escape; his desire to intervene during 
V  the uprising at Ephesus; and his speech to the mob at Jerusalem. At
all of his trials he seems to have been more intent to tell of the great 
1»  work God had done in Jesus Christ than to defend himself and gain
release.  I find myself quite overawed by this.
►  And  Paul  had  a  sense  of the  presence  and  guidance  of the  Holy
Spirit.  Think  for  a moment of the  response  he  received  at Athens.
*■  Read  17:32-34:  "some  laughed.”  Some not  only rejected  what Paul
had to say about the resurrection of Christ—they found it quite out 
*■  of keeping with  Greek  philosophy  and  therefore  ludicrous.  In  this
regard,  things  have  not  changed  much,  and  the  disciple  of Christ 
**  must still be prepared to have his testimony ridiculed. Paul himself
was  quite  prepared  to  be  thought  a  fool  for  Christ’s  sake  (1  Cor.
4:10), but this kind of thing is never easy for any of us to bear.
*   A few "became believers,” and among these were people of impor­
tance.  This must have been  heartwarming indeed for Paul and his 
4  company.
^   Russell Staples is chairman of the Department of World Mission at
Andrews University,  Berrien Springs,  Michigan. 
125


But what  do  you  make  of the  third  group?  They  said,  " 'We  will 
hear you  again  about this.’ ”  (Acts  17:32,  RSV).  Was this  simply  a 
polite evasion? Did they too  inwardly laugh but,  unlike the  others, 
refrain from ridiculing Paul? I think they had actually been deeply 
moved by this forceful portrayal of a living and real religion. It must 
have  made their own  lives seem shallow and  empty.  And  I  get the 
impression that this was the largest group there. Those who ridicule 
the gospel may be loud and brash, but they are seldom in the major­
ity. Ellen White described this group as follows: "Among those who 
listened to the words of Paul were  some to whose minds the truths 
presented  brought  conviction,  but  they  would  not  humble  them­
selves to acknowledge God and to accept the plan of salvation.”*
This inner conviction—this active working of the Holy Spirit—is 
the  great  secret  ally  of the  disciple  of Christ.  "We  will  hear  you 
again” is just as much a secret wish as.it is an evasion of the pres­
sure of making a decision.
Perhaps  a greater realization of this great ally—the  secret  long­
ing—would  encourage  us  to  witness  more  frequently  and  openly. 
This is not always easy for us in Western society. Sociologists regard 
our "institutionalized individualism” as the most notable character­
istic of American society. This is the same thing as the "lonely/sick- 
crowd”  syndrome.  We  live  private  lives.  We  resent  intrustion,  and 
we  are  reticent to  break  in  upon  the  privacy  of others.  Obviously, 
sensitivity is required in witnessing, but most of us could  probably 
do much more to encourage our fellow "lonely” travelers and bring 
them the hope of the kingdom.
One of the New Testament images of the community of faith is a 
ship. This image implies a degree of separation and progress toward 
a goal. The art of harnessing the force of the wind by means of sails 
is old, and so also is the use of oars. I was reminded once again of the 
use of rowers in warships during Roman days in scanning Ben-Hur. 
This seems to be an appropriate image for the church militant.  One 
gets the impression in reading Acts that most of the members of the 
early church were actively handling oars. You’re in the right boat— 
now grab an oar.
REACT
Does  the  Spirit  lead  Christians  today  in  ways  that  are  different 
from the ways He led Paul and the early Christians to witness? What 
are some similarities? What might be some differences? What are the 
oars that the Spirit is calling us to handle to move the church toward 
its goal?


Friday, September 25
A Model  by Russell Staples
of the  Kingdom
"And  so  . . .   I  was  not  disobedient  to  that  vision  from  heaven!  I  OPINION 
preached .  .  . that all must forsake their sins and turn to God” (Acts  Key text: 
26:19, 20, TLB).  Acts 26:29,
The  vision  that  inspired  Paul  and  the  message  he  proclaimed 
have  guided the  church through the  centuries.  And  Paul  left more 
than an abstract message—his life has been a model to many. Some­
tim es  Paul  has  been  regarded  as  a  difficult-to-understand 
theologian, but he must also be seen as a pastor deeply involved in 
the life and work of the churches. Almost all his letters are written 
from within a congregation in one place to communities of believers 
in other places. Even his most personal letters—e.g., Philemon—are 
written  to  churches.  Always  he  bears  the  burden  of the  churches 
and is concerned that they maintain the peace and harmony of the 
gospel, as well as its purity.
While  he  dreams  and prays  about preaching Christ where  He  is 
not  known,  he  lives  among  the  believers  and  encourages  them  in 
Christian growth and mission. We thus see two different sides to the 
life  and  work  of  the  apostle— the  burden  to  preach  to  the  whole 
world and concern for the inner life of the churches.
The question I wish to raise here is how ordinary church members 
can  best  fulfill  their  discipleship.  Let’s  leave  aside  the  traveling- 
evangelist  side  of discipleship  for the  moment,  even  though  many 
lay  persons  may  have  a  calling  to  this  task  and  the  appropriate 
skills.
Ellen White writes, "Let us remember that a Christlike life is the 
most  pow erful  argum ent  that  can  be  advanced  in  favor  of 
Christianity.”* Let’s explore the meaning of this. Ellen White does 
not for a moment think that we  should be  simply silent witnesses, 
refraining from  giving  Bible  studies  or  speaking  a  timely  word  to 
our friends and neighbors,  and simply letting our lives do the talk­
ing.  In  fact,  she  frequently  calls  every  member  to  active  disciple­
ship. What, then, does she mean?
Perhaps  we  can think  of it this  way:  There  are  two  complemen­
tary sides to the mission of the church and of the individual disciple.
The  centrifugal  force  of the  gospel  thrusts  the  church  out  to  pro­
claim the Word. We have seen this epitomized in the life of the apos­
tle Paul. On the other hand, there is the centripetal force of the gos­
pel that calls Christians together and binds them into a community 
of faith. This we also see epitomized in Acts. Read again the descrip­
tions  of the  communities  at Jerusalem  (Acts  2:44-47)  and  Antioch 
(Acts  11:20-24)  in a  contemporary  version.  You might try the  New 
International  Version.  Why  was  Barnabas  filled  with  excitement 
and joy at Antioch? What wonderful  things was God doing there? I 
suspect  there  were  many  kinds  of  miracles—but  especially  the 
breaking down of ethnic  and social  barriers,  producing the  miracle 
of the  Christian  community.  Is  it  surprising  that  many  members 
were added to the church in each place? And is it surprising that the 
whole city was favorable to them?
Russell Staples is chairman of the Department of World Mission at
Andrews  University,  Berrien Springs,  Michigan. 
127


One  gets  the  impression  from  extrabiblical  writings  that  this 
strong sense of corporate oneness in Christ was characteristic of the 
early  Christian  churches.  And  when  one  thinks  of this,  then  it 
seems not so surprising after all that Christianity spread so rapidly. 
Is this what Ellen White means when she writes of "the most power­
ful  argument”?  There  is  this  difference,  that  Ellen  White  in  this 
case  writes of the  individual  Christian—in  other places  she  places 
more  stress  on  the  witness  of the  community—whereas  the  most 
powerful argument in the early church was the corporate expression 
of Christian faith and love. If one Christlike life is a powerful argu­
ment, how much more powerful must that be of a whole community 
of Christians who celebrate their Christian joy in  love and  mutual 
support!  We  are  called  not only  to proclaim  the  coming Christ but 
also to be a model of His kingdom in this present world.
Community  is  difficult  for  us  in  Western  societies;  and  yet,  ac­
cording to sociologists, it is one of our greatest social needs. Mission 
is not only going out to proclaim; it is also attracting persons into a 
community  that  celebrates  its  faith  in joyful  worship  and  whose 
members  support  one  another  in  Christian  love.  The  burdens  and 
blessings of life are alike too much for us to bear alone. In sorrow we 
need comfort;  in hardship,  encouragement;  when joys overflow,  we 
need others to celebrate with us; and when we are racked by doubt 
or torn by indecision, we need support.
Perhaps  the  most powerful  form  of witness  our church  needs  to­
day is that of the celebrating Christian community.
REACT
1. Explain  how you  think people  can  maintain  their  individualism 
and  still  contribute  to  community  and  oneness  within  the  church 
family?
2. What do you think could be changed in the church, or in your life 
to bring about a stronger sense of corporate oneness in Christ as was 
characteristic o f the early church ?
3. Can you think of ethnic and social barriers present in our churches 
today that would hinder Christian community?
4. Can you  think  of ways  in  which you  might  make your  life  more 
Christlike  in  order to present a  more powerful argument for Chris­
tianity?
I: Testimonies, vol. 9,
p. 21. 
128


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Everett  works  on  one  of the 
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till  nursing  with  high  level  caring.
"Nursing isn 't just an eight 
jur shift,  it's a  total commitment 
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ay of showing God's love. “
Last  year,  Everett  rented  a 
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