Class 4 from this series was used in GCT Episode 381.<\/p>\n
2
\n00:00:03,520 –> 00:00:07,320
\nstudies, and there is very much
\nthat we must gather up in an <\/p>\n
3
\n00:00:07,320 –> 00:00:11,280
\nattempt to see the picture as a
\nwhole, as Luke presents it, and <\/p>\n
4
\n00:00:11,280 –> 00:00:16,480
\nto examine the speeches that
\nwere given in connection with <\/p>\n
5
\n00:00:16,480 –> 00:00:18,520
\nDefend.
\nLet us glance at the book. <\/p>\n
6
\n00:00:18,720 –> 00:00:22,640
\nYou’re familiar with it, and we
\nneedn’t turn anything up and see<\/p>\n
7
\n00:00:22,640 –> 00:00:27,320
\nif we can gather up a picture.
\nAs we glance along what it <\/p>\n
8
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\nrecords, we have the completing
\nof the number of the witnesses <\/p>\n
9
\n00:00:31,520 –> 00:00:36,480
\nin chapter 1, where Peter goes
\nback to Scripture as a reason <\/p>\n
10
\n00:00:36,480 –> 00:00:40,720
\nfor what they were doing and as
\nan explanation of the defection <\/p>\n
11
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\nof Judas.
\nWe’re told in that chapter of <\/p>\n
12
\n00:00:42,960 –> 00:00:46,120
\nthe Lord’s Commission that the
\nwork had to begin in Jerusalem <\/p>\n
13
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\nand expand outward through
\nSamaria and through the whole <\/p>\n
14
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\nworld.
\nWe’re told that the Spirit would<\/p>\n
15
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\ncome upon them and would guide
\nthem, and Luke in his narrative <\/p>\n
16
\n00:00:55,000 –> 00:00:59,880
\nshows how this was fulfilled
\nunder the Spirit guidance until <\/p>\n
17
\n00:00:59,880 –> 00:01:04,599
\neven in the very headquarters of
\nthe Roman government, the <\/p>\n
18
\n00:01:04,720 –> 00:01:08,920
\nwitness to the gospel of Christ
\nwas set forth by Paul, the <\/p>\n
19
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\nLord’s ambassador to the
\nGentiles. <\/p>\n
20
\n00:01:11,360 –> 00:01:14,400
\nWe have the outpouring of the
\nSpirit of Pentecost, which was <\/p>\n
21
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\nthe beginning of the divine work
\nin preaching the gospel. <\/p>\n
22
\n00:01:19,240 –> 00:01:22,720
\nAnd we have Peter’s speech from
\nwhich we learned how they <\/p>\n
23
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\nfollowed the Lord’s example
\nafter he was raised from the <\/p>\n
24
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\ndead.
\nIn going back to the Old <\/p>\n
25
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\nTestament Scriptures and opening
\nthem up and showing how it was <\/p>\n
26
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\nthere written that Christ must
\nsuffer and must rise from the <\/p>\n
27
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\ndead.
\nThat the one who suffered in the<\/p>\n
28
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\nway that Jesus did, the one who
\ndied and the one who was exalted<\/p>\n
29
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\nto God’s right hand, the
\nessential characteristics of the<\/p>\n
30
\n00:01:46,360 –> 00:01:49,280
\nMessiah had been fulfilled in
\nJesus. <\/p>\n
31
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\nAnd therefore He and He alone
\nwas the Messiah. <\/p>\n
32
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\nBut this had to be put in the
\nlarger framework of the divine <\/p>\n
33
\n00:01:56,080 –> 00:01:59,800
\npurpose in Jesus Christ.
\nWhereas the Jews fixed their <\/p>\n
34
\n00:01:59,800 –> 00:02:04,280
\nattention exclusively upon the
\nmaterial features pertaining to <\/p>\n
35
\n00:02:04,280 –> 00:02:07,680
\nthe Messianic age.
\nThe apostles showed them not <\/p>\n
36
\n00:02:07,680 –> 00:02:11,039
\nthat they were wrong in
\nexpecting the Messiah and those <\/p>\n
37
\n00:02:11,520 –> 00:02:15,040
\nmaterial benefits belonging to
\nthe Messianic Age. <\/p>\n
38
\n00:02:15,160 –> 00:02:19,000
\nBut they must be seen in the
\nframework of the larger purpose <\/p>\n
39
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\nof God which was being fulfilled
\nin Him who was the Messiah, And <\/p>\n
40
\n00:02:22,720 –> 00:02:26,080
\nthat the Messiahship of Jesus
\nand the restoration of Israel to<\/p>\n
41
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\ntheir own land.
\nAnd that time of blessing and <\/p>\n
42
\n00:02:28,720 –> 00:02:33,360
\ngoodwill among men was not an
\nend in itself, as Israel was so <\/p>\n
43
\n00:02:33,360 –> 00:02:38,080
\napartment to think, but was just
\nthe final stage of the divine <\/p>\n
44
\n00:02:38,080 –> 00:02:42,160
\nwork begun in their rejection of
\nthe Messiah, which would carry <\/p>\n
45
\n00:02:42,160 –> 00:02:45,880
\nforward to its completion the
\ndivine work of redemption. <\/p>\n
46
\n00:02:46,600 –> 00:02:51,200
\nAnd so the Messianic age was put
\nin the framework of the divine <\/p>\n
47
\n00:02:51,200 –> 00:02:55,200
\nactivity of redemption and
\nplaced in its right <\/p>\n
48
\n00:02:55,440 –> 00:02:58,680
\nrelationship.
\nWe saw again in Peter’s speech <\/p>\n
49
\n00:02:58,680 –> 00:03:02,760
\nbefore the authorities as the
\nresult of the healing and giving<\/p>\n
50
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\nof soundness to a man Lame.
\nPeter turned back to the Old <\/p>\n
51
\n00:03:07,760 –> 00:03:11,400
\nTestament Scriptures that in
\nparticular he showed that the <\/p>\n
52
\n00:03:11,440 –> 00:03:15,600
\ndivine manifestation of men
\namong men that had been <\/p>\n
53
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\nrevealed, for example, in the
\nname that God gave to himself, <\/p>\n
54
\n00:03:19,640 –> 00:03:21,840
\nhad been realized in Jesus
\nChrist. <\/p>\n
55
\n00:03:21,840 –> 00:03:25,640
\nAnd he was the name of salvation
\nbecause God had raised him up, <\/p>\n
56
\n00:03:25,840 –> 00:03:30,240
\nand by him God was known in the
\nsaving purpose that he revealed <\/p>\n
57
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\nin the prophets.
\nLuke tells us of Jewish <\/p>\n
58
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\nopposition.
\nAnd now at last it ceased under <\/p>\n
59
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\nthe speech, under the guidance
\nof Gamaliel, that these men be <\/p>\n
60
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\nleft alone.
\nAnd yet Luke tells us that <\/p>\n
61
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\nopposition did come.
\nThe political opposition was <\/p>\n
62
\n00:03:46,080 –> 00:03:48,720
\nsilenced by the Council of
\nGamaliel. <\/p>\n
63
\n00:03:49,080 –> 00:03:53,440
\nBut then arose doctrinal
\nopposition, as the implications <\/p>\n
64
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\nof the Christian faith were seen
\nas testified by such exponents <\/p>\n
65
\n00:03:58,400 –> 00:04:03,040
\nas Stephen.
\nThat it involved in fact, that <\/p>\n
66
\n00:04:03,040 –> 00:04:06,920
\nlaw and temple were only
\ntemporary, that they were only a<\/p>\n
67
\n00:04:06,920 –> 00:04:09,840
\ntypical arrangement, that
\ntherefore they fulfilled their <\/p>\n
68
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\npurpose when the reality had
\ncome in Jesus Christ. <\/p>\n
69
\n00:04:13,160 –> 00:04:16,760
\nAnd this doctrinal opposition
\nfound its expression in the <\/p>\n
70
\n00:04:16,760 –> 00:04:20,160
\narraignment of Stephen, and we
\nlooked at his address. <\/p>\n
71
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\nAnd so with what wonderful power
\nhe passed in review Old <\/p>\n
72
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\nTestament events to bring out
\nthe fact that God wasn’t <\/p>\n
73
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\ndependent upon temple or
\nTabernacle or sacrificial <\/p>\n
74
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\narrangements for worship to him,
\nbut that he had a purpose which <\/p>\n
75
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\nhad been centred in Jesus, who
\nin keeping with the traditional <\/p>\n
76
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\nopposition of Israel, such as
\nhuman nature, he had been <\/p>\n
77
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\nrejected.
\nBut just as Joseph was found <\/p>\n
78
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\ntheir second appearance, and
\njust as Moses had to go back to <\/p>\n
79
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\nEgypt, so Jesus would come back
\nagain to fulfil the purpose that<\/p>\n
80
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\nGod had appointed him.
\nThen as the result of this, the <\/p>\n
81
\n00:05:03,800 –> 00:05:09,440
\nnuke tells us that the progress
\nof Christian teaching was <\/p>\n
82
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\nbrought about by the scattering
\nof the believers, and so the <\/p>\n
83
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\ngospel was carried to Samaria,
\nand a eunuch, A Gentile <\/p>\n
84
\n00:05:16,200 –> 00:05:19,440
\nproselyte, was received into the
\nChristian faith. <\/p>\n
85
\n00:05:19,640 –> 00:05:23,560
\nAnd so we are being led on to
\nthe expansion of the divine work<\/p>\n
86
\n00:05:23,560 –> 00:05:27,040
\namong the Gentiles.
\nThen we get the amprehension of <\/p>\n
87
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\nsoul while he was on that work
\nof persecution. <\/p>\n
88
\n00:05:29,840 –> 00:05:32,520
\nAnd immediately afterwards we
\nare told of the official <\/p>\n
89
\n00:05:32,520 –> 00:05:38,360
\nrecognition of the Gentiles by
\nPeter receiving Cornelius into <\/p>\n
90
\n00:05:38,360 –> 00:05:42,080
\nthe Christian community.
\nAnd we’re told, although we <\/p>\n
91
\n00:05:42,080 –> 00:05:45,320
\nhaven’t time to look at it, of
\nPeter’s address on that <\/p>\n
92
\n00:05:45,320 –> 00:05:49,920
\noccasion, but it fits into the
\nsame pattern as those addresses <\/p>\n
93
\n00:05:49,920 –> 00:05:53,760
\ngiven by Peter on the day of
\nPentecost and before the Jewish <\/p>\n
94
\n00:05:53,760 –> 00:05:57,280
\nauthorities.
\nBut now the Jewish leader, Peter<\/p>\n
95
\n00:05:57,400 –> 00:06:02,680
\nhaving received the Gentile, the
\nway was open for the public, <\/p>\n
96
\n00:06:03,040 –> 00:06:07,600
\npublic setting forth of the
\ngospel to the Gentiles in the <\/p>\n
97
\n00:06:07,600 –> 00:06:10,800
\nministry of Paul.
\nAnd so Paul comes into the <\/p>\n
98
\n00:06:10,800 –> 00:06:15,840
\npicture and is the centre of the
\npicture from that point onward <\/p>\n
99
\n00:06:16,240 –> 00:06:19,680
\nin the Acts of the Apostles.
\nIt isn’t that the other apostles<\/p>\n
100
\n00:06:19,680 –> 00:06:24,000
\nwere not busy, but Luke is
\ntracing the order and <\/p>\n
101
\n00:06:24,000 –> 00:06:27,800
\ndevelopment of events, in
\nparticular with reference to the<\/p>\n
102
\n00:06:27,800 –> 00:06:31,200
\nfulfillment of the divine
\nCommission, and with particular <\/p>\n
103
\n00:06:31,200 –> 00:06:34,560
\nreferences, we shall presently
\nsee, to the relationship of the <\/p>\n
104
\n00:06:34,560 –> 00:06:37,440
\nChristian to the law of the
\nland. <\/p>\n
105
\n00:06:37,680 –> 00:06:41,440
\nAnd so we have the Gentile
\nmissions, and how appropriately <\/p>\n
106
\n00:06:41,680 –> 00:06:45,040
\non that first mission is
\nreported by Luke. <\/p>\n
107
\n00:06:45,040 –> 00:06:50,040
\nForest the speech of Paul in
\nPisidian Antioch, and there’s an<\/p>\n
108
\n00:06:50,040 –> 00:06:52,800
\nobvious parallel, the
\ncorrespondence between the <\/p>\n
109
\n00:06:52,800 –> 00:06:55,800
\nspeech of Paul and that of
\nPeter. <\/p>\n
110
\n00:06:56,520 –> 00:07:00,200
\nIt’s the same essential message
\nthat is being proclaimed by Paul<\/p>\n
111
\n00:07:00,200 –> 00:07:03,080
\nas by Peter.
\nBut the receiving end of the <\/p>\n
112
\n00:07:03,080 –> 00:07:07,080
\nGentiles provoked a very
\ndifficult position in the <\/p>\n
113
\n00:07:07,080 –> 00:07:10,880
\nChristian community, and this
\nwas settled by the Council at <\/p>\n
114
\n00:07:10,880 –> 00:07:16,560
\nJerusalem, where a middle way
\nwas found whereby Jews and <\/p>\n
115
\n00:07:16,560 –> 00:07:21,640
\nGentiles sharing alike the
\ncommon faith, could enjoy social<\/p>\n
116
\n00:07:21,640 –> 00:07:25,640
\nintercourse with each other.
\nAnd so we have the Council’s <\/p>\n
117
\n00:07:25,640 –> 00:07:30,200
\ndecision, which in the record of
\nwhich we’re moving on, to show <\/p>\n
118
\n00:07:30,480 –> 00:07:33,560
\nhow the Church’s difficulties
\nwere met under the guidance of <\/p>\n
119
\n00:07:33,560 –> 00:07:37,080
\nthe Spirit and how the divine
\npurpose of bringing Jew and <\/p>\n
120
\n00:07:37,080 –> 00:07:42,600
\nGentile within the scope of the
\ngospel was worked out with the <\/p>\n
121
\n00:07:42,600 –> 00:07:45,480
\nGentile missions.
\nWe learn something else in this <\/p>\n
122
\n00:07:45,480 –> 00:07:47,760
\nrecord.
\nIn Acts we learn of the growth <\/p>\n
123
\n00:07:47,760 –> 00:07:50,360
\nof oppositions.
\nThere was the opposition of the <\/p>\n
124
\n00:07:50,360 –> 00:07:55,160
\nJewish mob, for example, or the
\nmob incited by the Jewish <\/p>\n
125
\n00:07:55,160 –> 00:08:00,000
\nauthorities at Presidian
\nAntioch, where you remember Paul<\/p>\n
126
\n00:08:00,000 –> 00:08:04,600
\nwas stoned in the course of his
\njourneys among those S Galatian <\/p>\n
127
\n00:08:04,600 –> 00:08:09,400
\ntowns, Presidia and Iconium and
\nLystra. <\/p>\n
128
\n00:08:10,360 –> 00:08:16,360
\nIncidentally, Timothy was
\npresent when Paul visited this <\/p>\n
129
\n00:08:16,360 –> 00:08:20,280
\nplace and in his epistle.
\nAnd here is another of those <\/p>\n
130
\n00:08:20,280 –> 00:08:24,320
\nlittle undesigned coincidences.
\nIt reminds Timothy of the <\/p>\n
131
\n00:08:24,320 –> 00:08:29,120
\nafflictions which came to him at
\nIconium and at Mystra. <\/p>\n
132
\n00:08:30,000 –> 00:08:34,679
\nThese little touches are very,
\nvery interesting in our Bible <\/p>\n
133
\n00:08:34,679 –> 00:08:38,679
\nstudy, but they’re very
\nconfirmatory of faith as we see.<\/p>\n
134
\n00:08:38,880 –> 00:08:45,120
\nHow accurate, how accurate are
\nboth the history in Acts and the<\/p>\n
135
\n00:08:45,120 –> 00:08:49,280
\nepistles which we have?
\nChristianity came into conflict <\/p>\n
136
\n00:08:49,280 –> 00:08:52,360
\nwith vested interests.
\nWe see it in the case of the <\/p>\n
137
\n00:08:52,840 –> 00:08:57,000
\nventriloquist at Philippi, that
\nwoman with a spirit of <\/p>\n
138
\n00:08:57,000 –> 00:09:01,000
\ndivination who, being healed,
\nceased to be a source of wealth <\/p>\n
139
\n00:09:01,000 –> 00:09:05,720
\nto her owners, and at once there
\nwas trouble, and the apostles <\/p>\n
140
\n00:09:05,720 –> 00:09:11,400
\nwere arrested and imprisoned.
\nWe CSA again a similar conflict <\/p>\n
141
\n00:09:11,400 –> 00:09:15,920
\nwith vested interests in the
\ncase of the Craftsman Ephesus. <\/p>\n
142
\n00:09:15,920 –> 00:09:20,520
\nAnd so Luke traces for us the
\nsources of the oppositions that <\/p>\n
143
\n00:09:20,520 –> 00:09:25,080
\nare that arose to the Christian
\npreaching. <\/p>\n
144
\n00:09:25,640 –> 00:09:29,760
\nAnd so we are led on to the
\narrest of Paul. <\/p>\n
145
\n00:09:30,120 –> 00:09:35,840
\nWe’ll remind you again of the
\nrather striking amount of space <\/p>\n
146
\n00:09:35,840 –> 00:09:39,840
\nthat Luke devotes to this.
\nAnd if Luke is the very skilful <\/p>\n
147
\n00:09:39,840 –> 00:09:44,040
\nhistorian that we have striven
\nto show that he was in his <\/p>\n
148
\n00:09:44,040 –> 00:09:47,920
\naccuracy with regard to all
\noutput facts. <\/p>\n
149
\n00:09:48,560 –> 00:09:52,080
\nAnd the very wonderful way in
\nwhich he manages to summarise <\/p>\n
150
\n00:09:52,080 –> 00:09:56,240
\nspeeches so that we can trace
\nthe course of the argument and <\/p>\n
151
\n00:09:56,240 –> 00:10:01,520
\nfollow it out in its expansion.
\nBut if Luke is so accurate, and <\/p>\n
152
\n00:10:01,520 –> 00:10:05,640
\nif he has interposed these
\nspeeches so obviously the right <\/p>\n
153
\n00:10:05,640 –> 00:10:10,320
\nposition to show the development
\nof Christianity, then there must<\/p>\n
154
\n00:10:10,320 –> 00:10:16,680
\nbe some reason, some reason why
\nhe devotes so much space to the <\/p>\n
155
\n00:10:17,000 –> 00:10:21,880
\ntrial of Paul.
\nHe was arrested in Jerusalem and<\/p>\n
156
\n00:10:21,880 –> 00:10:30,200
\nhe gave a number of addresses.
\nFrom this time onward, we have <\/p>\n
157
\n00:10:30,200 –> 00:10:34,920
\nhis address on the steps of the
\ntemple, we have his address <\/p>\n
158
\n00:10:34,920 –> 00:10:39,480
\nbefore Felix, we have his
\naddress before Agrippa. <\/p>\n
159
\n00:10:40,280 –> 00:10:47,160
\nNow we cannot trace these
\nthrough, but we will glance at <\/p>\n
160
\n00:10:48,080 –> 00:10:51,920
\nthe points, particularly in
\nthese addresses, in which they <\/p>\n
161
\n00:10:51,920 –> 00:10:57,240
\nare related to Roman law.
\nNone of us would think of a <\/p>\n
162
\n00:10:57,240 –> 00:11:02,520
\npoliceman coming into this room
\ntoday and arresting the speaker <\/p>\n
163
\n00:11:03,200 –> 00:11:07,320
\nor arresting any of you for
\nassembling here for the very <\/p>\n
164
\n00:11:07,320 –> 00:11:12,160
\nobvious reason that there is no
\nviolation of law in our <\/p>\n
165
\n00:11:12,160 –> 00:11:16,080
\nassembling here.
\nBut suppose one did come in <\/p>\n
166
\n00:11:16,080 –> 00:11:18,480
\nwhich say what have we done
\nwrong? <\/p>\n
167
\n00:11:19,200 –> 00:11:23,400
\nAnd we would expect that there
\nwould be some relation to law, <\/p>\n
168
\n00:11:24,040 –> 00:11:29,240
\nsome clear indication of a
\nviolation of law, and the <\/p>\n
169
\n00:11:29,240 –> 00:11:36,600
\narrests of the apostles must be
\nseen in the legal framework of <\/p>\n
170
\n00:11:36,720 –> 00:11:39,600
\nRoman practice in the 1st
\ncentury. <\/p>\n
171
\n00:11:40,600 –> 00:11:44,480
\nAnd so we will look at these
\ncharges that were made and see <\/p>\n
172
\n00:11:44,480 –> 00:11:48,160
\nhow Paul deals with them, and
\nthen come back to another <\/p>\n
173
\n00:11:48,160 –> 00:11:52,040
\nfeature in the Acts of the
\nApostles, which we must see in <\/p>\n
174
\n00:11:52,040 –> 00:11:55,520
\nrelation to it.
\nIf you turn to the 21st chapter <\/p>\n
175
\n00:11:55,520 –> 00:12:01,200
\nof Acts, we have the record of
\nhis of the tumult of the tumult <\/p>\n
176
\n00:12:01,600 –> 00:12:06,760
\nin the temple court when because
\nsomeone had raised the shout <\/p>\n
177
\n00:12:06,760 –> 00:12:12,120
\nthat Paul had taken a Gentile
\ninto the holy precincts, that <\/p>\n
178
\n00:12:12,120 –> 00:12:17,280
\ntherefore he was one who was
\nviolating temple customs and <\/p>\n
179
\n00:12:17,280 –> 00:12:20,760
\npractices.
\nAnd so the 28th verse tells us <\/p>\n
180
\n00:12:20,760 –> 00:12:24,280
\nthat they cried out.
\nMen of Israel help. <\/p>\n
181
\n00:12:25,400 –> 00:12:29,080
\nThis is the man that teacheth
\nall men everywhere against the <\/p>\n
182
\n00:12:29,080 –> 00:12:33,880
\npeople, that is, against the
\nJewish nation and the law and <\/p>\n
183
\n00:12:33,880 –> 00:12:38,000
\nthis place, and further brought
\nGreeks also into the temple, and<\/p>\n
184
\n00:12:38,000 –> 00:12:43,120
\nhath polluted this holy place.
\nNow you’ll notice that there is <\/p>\n
185
\n00:12:43,120 –> 00:12:47,520
\na revival of the charge against
\nStephen in the fact that it was <\/p>\n
186
\n00:12:47,520 –> 00:12:53,800
\nagainst the law and against the
\nTemple, and since such things <\/p>\n
187
\n00:12:54,440 –> 00:12:59,680
\nwere so unpatriotic, they were
\nalso against the people. <\/p>\n
188
\n00:13:00,960 –> 00:13:04,560
\nPaul gives a reply when he got
\npermission to stand on the <\/p>\n
189
\n00:13:04,560 –> 00:13:07,880
\ntemple steps, on the steps on
\nthe steps of the Tower of <\/p>\n
190
\n00:13:07,880 –> 00:13:14,320
\nAntonio, rather of the Roman
\ncitadel which had the oversight <\/p>\n
191
\n00:13:14,320 –> 00:13:19,720
\nof the temple courts, and he
\nspake to them in the Aramaic <\/p>\n
192
\n00:13:19,720 –> 00:13:22,960
\ntongue.
\nHow does he meet the charge? <\/p>\n
193
\n00:13:23,920 –> 00:13:27,600
\nWell, first of all, in verses 3
\nto 5 he shows that he was not <\/p>\n
194
\n00:13:27,600 –> 00:13:31,440
\nopposed to the people.
\nI’ve already am a man which I’m <\/p>\n
195
\n00:13:31,440 –> 00:13:36,080
\na Jew, born in Tarsus, a city in
\nCilicia, yet brought up in this <\/p>\n
196
\n00:13:36,080 –> 00:13:38,840
\ncity at the feet of Gamaliel,
\nand taught according to the <\/p>\n
197
\n00:13:38,840 –> 00:13:42,640
\nperfect man of the law of the
\nfathers, and was zealous to what<\/p>\n
198
\n00:13:42,640 –> 00:13:47,120
\nGod as ye all are this day.
\nAnd I persecuted this way unto <\/p>\n
199
\n00:13:47,120 –> 00:13:51,080
\nthe death, binding and
\ndelivering into prison both men <\/p>\n
200
\n00:13:51,080 –> 00:13:54,800
\nand women.
\nSo far was he against the Jewish<\/p>\n
201
\n00:13:54,800 –> 00:14:00,840
\npeople, that he himself had been
\ntrained in the most exclusive of<\/p>\n
202
\n00:14:00,840 –> 00:14:04,840
\nthe sects of Israel.
\nHe was therefore, by upbringing <\/p>\n
203
\n00:14:04,840 –> 00:14:07,800
\none of the intensest of the
\nJews. <\/p>\n
204
\n00:14:08,080 –> 00:14:12,400
\nHe was one who thought that he
\nmust persecute the followers of <\/p>\n
205
\n00:14:12,400 –> 00:14:16,720
\nthe Christian way.
\nSo then the natural instincts <\/p>\n
206
\n00:14:16,720 –> 00:14:20,960
\nand training of the man we’re
\nall in favour of the Jewish <\/p>\n
207
\n00:14:20,960 –> 00:14:24,320
\npeople.
\nWhy then had he changed? <\/p>\n
208
\n00:14:24,520 –> 00:14:28,280
\nThe answer comes in his
\nrelationship to the law from the<\/p>\n
209
\n00:14:28,280 –> 00:14:32,520
\nsixth verse onwards, in which he
\ntells of the appearance of the <\/p>\n
210
\n00:14:32,520 –> 00:14:35,160
\nLord Jesus Christ and the Divine
\nCommission. <\/p>\n
211
\n00:14:36,160 –> 00:14:40,920
\nNow the law given to Israel was
\nrecognised by all of them as <\/p>\n
212
\n00:14:40,920 –> 00:14:45,440
\nbeing a divine law.
\nIt was still divine law, <\/p>\n
213
\n00:14:45,440 –> 00:14:48,800
\nalthough it was given to them by
\nthe ministry of angels. <\/p>\n
214
\n00:14:49,040 –> 00:14:53,120
\nAnd if divine law could be given
\nthrough the medium of angels, <\/p>\n
215
\n00:14:53,320 –> 00:14:57,920
\nstill more could divine law be
\ngiven through one who was risen <\/p>\n
216
\n00:14:57,920 –> 00:15:00,640
\nfrom the dead and exalted as
\nJesus was. <\/p>\n
217
\n00:15:01,360 –> 00:15:05,280
\nSo Paul is explaining that so
\nfar from being opposed to divine<\/p>\n
218
\n00:15:05,280 –> 00:15:11,480
\nlaw, his conduct, His conduct
\nhad been actuated by a further <\/p>\n
219
\n00:15:11,480 –> 00:15:15,720
\nrevelation of divine law.
\nIt is quite true that this would<\/p>\n
220
\n00:15:15,720 –> 00:15:19,360
\nraise objections, but the basis
\nof his reasoning was <\/p>\n
221
\n00:15:19,360 –> 00:15:23,200
\nunchallengeable.
\nIf the sanctity of the law <\/p>\n
222
\n00:15:23,200 –> 00:15:26,480
\nrested upon the fact, the law of
\nMoses, that God had given it, <\/p>\n
223
\n00:15:27,280 –> 00:15:32,880
\nthen their duty was to examine
\nthe validity of Paul’s claim <\/p>\n
224
\n00:15:32,880 –> 00:15:38,080
\nthat the further revelation had
\nbeen made by virtue of which it <\/p>\n
225
\n00:15:38,080 –> 00:15:42,960
\naltered the course of his life
\nand was pursuing the course <\/p>\n
226
\n00:15:42,960 –> 00:15:45,880
\nwhich had brought him into such
\nopposition to them. <\/p>\n
227
\n00:15:46,920 –> 00:15:50,280
\nAnd that’s concerning the charge
\nabout his attitude toward the <\/p>\n
228
\n00:15:50,280 –> 00:15:53,120
\ntemple.
\nHe takes that off in the 17th <\/p>\n
229
\n00:15:53,120 –> 00:15:57,520
\nverse, and he says that so far
\nfrom being opposed to the <\/p>\n
230
\n00:15:57,520 –> 00:16:02,440
\ntemple, he’d actually gone into
\nthe temple to pray. <\/p>\n
231
\n00:16:03,240 –> 00:16:06,880
\nAnd it came to pass, verse 22,
\nverse 17, it came to pass that <\/p>\n
232
\n00:16:06,880 –> 00:16:11,840
\nwhen I was coming to come again
\nto Jerusalem, even while I <\/p>\n
233
\n00:16:11,840 –> 00:16:14,480
\nprayed in the temple, I was in a
\ntrance. <\/p>\n
234
\n00:16:14,560 –> 00:16:21,160
\nSo then he was clearly one who
\nwas not disregardful of the <\/p>\n
235
\n00:16:21,160 –> 00:16:26,360
\ntemple arrangements, but even
\nwhile he was in the very temple <\/p>\n
236
\n00:16:26,360 –> 00:16:31,240
\nof God itself, in a trance, the
\nCommission had been given to him<\/p>\n
237
\n00:16:31,800 –> 00:16:34,920
\nthat he was appointed to be the
\nambassador to the Gentiles. <\/p>\n
238
\n00:16:35,720 –> 00:16:39,240
\nAgain, there is the the appeal
\nto the sanction of divine <\/p>\n
239
\n00:16:39,240 –> 00:16:41,760
\nrevelation.
\nWhether they accepted it or not,<\/p>\n
240
\n00:16:41,760 –> 00:16:44,520
\nat any rate there was an
\nobligation on the part of a <\/p>\n
241
\n00:16:44,520 –> 00:16:48,720
\npeople who recognized there had
\nbeen divine revelation in their <\/p>\n
242
\n00:16:48,720 –> 00:16:53,400
\nhistory in the past, that there
\nmight be indeed again be a <\/p>\n
243
\n00:16:53,400 –> 00:16:58,560
\ndivine revelation.
\nAnd so Paul developed his case <\/p>\n
244
\n00:16:58,560 –> 00:17:01,520
\nalong those lines.
\nBut the reference to the <\/p>\n
245
\n00:17:01,520 –> 00:17:06,359
\nGentiles proved too much for
\nthem, and the mob law broke out <\/p>\n
246
\n00:17:06,880 –> 00:17:11,040
\nand that the apostle was
\ndelivered by the sentry on duty <\/p>\n
247
\n00:17:11,040 –> 00:17:14,680
\nof the tower of Antonio
\nobserving the riot that was <\/p>\n
248
\n00:17:14,680 –> 00:17:17,200
\nproceeding.
\nThe squad of soldiers were <\/p>\n
249
\n00:17:17,200 –> 00:17:20,720
\nquickly sent down into the
\ncourt, and they rescued Paul <\/p>\n
250
\n00:17:20,720 –> 00:17:23,599
\nfrom being torn to pieces by the
\nauthorities. <\/p>\n
251
\n00:17:23,760 –> 00:17:29,360
\nThe next stage consists of Paul
\nbeing brought to face the Jewish<\/p>\n
252
\n00:17:29,360 –> 00:17:35,000
\nauthorities, and it was the
\nRoman officer who convened the <\/p>\n
253
\n00:17:35,000 –> 00:17:39,160
\nmeeting.
\nPaul explains that he was a <\/p>\n
254
\n00:17:39,160 –> 00:17:44,280
\nRoman and therefore he was
\nexempt from the flogging that <\/p>\n
255
\n00:17:44,280 –> 00:17:47,400
\nthey were about to give him in
\nhis examination. <\/p>\n
256
\n00:17:48,160 –> 00:17:51,680
\nAnd the 30th verse of chapter 22
\ntells us that on the Morrow, <\/p>\n
257
\n00:17:51,680 –> 00:17:54,680
\nbecause he would have known the
\ncertainty whereof he was accused<\/p>\n
258
\n00:17:54,680 –> 00:17:59,080
\nof the Jews, he loosed him from
\nhis bands, and commanded the <\/p>\n
259
\n00:17:59,080 –> 00:18:03,400
\nchief priests and all their
\ncouncil to appear, and brought <\/p>\n
260
\n00:18:03,400 –> 00:18:05,040
\nPaul down and set him before
\nthem. <\/p>\n
261
\n00:18:05,680 –> 00:18:09,200
\nYou’ll notice it’s the
\nrepresentative of the Jewish <\/p>\n
262
\n00:18:09,200 –> 00:18:14,640
\nauthorities that commanded the
\nJewish leaders to appear, and <\/p>\n
263
\n00:18:14,680 –> 00:18:18,560
\nPaul is there before them.
\nBut who’s in charge of the <\/p>\n
264
\n00:18:18,560 –> 00:18:20,680
\nassembly?
\nWho has convened it? <\/p>\n
265
\n00:18:20,880 –> 00:18:23,920
\nWho has convened?
\nWho has commanded the Jewish <\/p>\n
266
\n00:18:23,920 –> 00:18:27,320
\nleaders to appear?
\nThe representative of Rome? <\/p>\n
267
\n00:18:27,920 –> 00:18:32,080
\nAnd this helps us to understand
\nthe situation that developed. <\/p>\n
268
\n00:18:32,680 –> 00:18:38,720
\nPaul was invited to speak.
\nThe opening verse of chapter 23 <\/p>\n
269
\n00:18:38,720 –> 00:18:43,960
\ntells us that he said, looking
\nat the council men and brethren,<\/p>\n
270
\n00:18:44,560 –> 00:18:48,080
\nI have lived in all good
\nconscience before God until this<\/p>\n
271
\n00:18:48,080 –> 00:18:52,520
\nday, and it is quite evident
\nthat Paul is going to pass and <\/p>\n
272
\n00:18:52,520 –> 00:18:56,880
\nreview his history much as he
\nhad done on the temple, on the <\/p>\n
273
\n00:18:56,880 –> 00:19:01,520
\nstairs in the temple courts.
\nBut before he could go further, <\/p>\n
274
\n00:19:02,040 –> 00:19:04,760
\nthe high priest commanded that
\nhe should be smitten on the <\/p>\n
275
\n00:19:04,760 –> 00:19:07,440
\nmouth.
\nQuick as a flash, the apostle <\/p>\n
276
\n00:19:07,880 –> 00:19:10,840
\nsaid, God shall smite thee, thou
\nwhited wall. <\/p>\n
277
\n00:19:11,080 –> 00:19:15,760
\nAnd Paul has been subject of
\nsome criticism here and some <\/p>\n
278
\n00:19:15,920 –> 00:19:20,360
\nmisunderstanding at once.
\nWhen it was pointed out that it <\/p>\n
279
\n00:19:20,360 –> 00:19:24,080
\nwas the high priesthood spoke
\nand Paul apologised and said, I <\/p>\n
280
\n00:19:24,080 –> 00:19:26,200
\ndidn’t know that it was the high
\npriest. <\/p>\n
281
\n00:19:26,200 –> 00:19:29,240
\nFor it is written, thou shalt
\nnot speak evil of the ruler of <\/p>\n
282
\n00:19:29,240 –> 00:19:32,280
\nthy people.
\nWhy didn’t he know who was the <\/p>\n
283
\n00:19:32,280 –> 00:19:34,720
\nhigh priest?
\nWell, the high priest wouldn’t <\/p>\n
284
\n00:19:34,720 –> 00:19:37,760
\nbe there with his robes of
\noffice. <\/p>\n
285
\n00:19:38,200 –> 00:19:41,800
\nHe wasn’t presiding.
\nHe’d be there of us in the <\/p>\n
286
\n00:19:42,080 –> 00:19:46,600
\nsemicircle, maybe in a central
\nposition, but in the semicircle <\/p>\n
287
\n00:19:46,600 –> 00:19:51,200
\nof Jewish rulers before whom
\nPaul was standing, the whole <\/p>\n
288
\n00:19:51,200 –> 00:19:55,200
\nassembly being under the
\npresidency of the Roman officer.<\/p>\n
289
\n00:19:55,760 –> 00:20:03,320
\nFor he is inviting a man who has
\nbeen secured by Roman authority.<\/p>\n
290
\n00:20:04,000 –> 00:20:08,040
\nWho has declared himself to be a
\nRoman citizen and who therefore <\/p>\n
291
\n00:20:08,040 –> 00:20:11,840
\nwas entitled to Roman
\nprotection, to state his case to<\/p>\n
292
\n00:20:11,840 –> 00:20:15,000
\nhis compatriots?
\nWhen the voice came from the <\/p>\n
293
\n00:20:15,000 –> 00:20:18,760
\ncircle of listeners, Paul
\nwouldn’t recognize the speaker. <\/p>\n
294
\n00:20:19,600 –> 00:20:22,880
\nAnd at once when it was pointed
\nout who it was, he made the <\/p>\n
295
\n00:20:22,880 –> 00:20:24,920
\nstatement that we have just
\nquoted. <\/p>\n
296
\n00:20:25,400 –> 00:20:31,640
\nBut we see Rome working out its
\ncourse in the examination of the<\/p>\n
297
\n00:20:31,640 –> 00:20:36,040
\nChristian case, which has come
\nto a focal point in the <\/p>\n
298
\n00:20:36,160 –> 00:20:42,160
\napprehension of Paul.
\nAnd at this time Paul, looking <\/p>\n
299
\n00:20:42,160 –> 00:20:47,760
\nat the community of leaders
\nbefore him, recognises that <\/p>\n
300
\n00:20:47,760 –> 00:20:52,640
\nthere were there members of the
\nsect of the Pharisees and <\/p>\n
301
\n00:20:52,640 –> 00:20:55,320
\nmembers of the sect of the
\nSadducees. <\/p>\n
302
\n00:20:55,960 –> 00:20:58,640
\nAnd so he cried out.
\nMen and brethren, I am a <\/p>\n
303
\n00:20:58,640 –> 00:21:02,840
\nPharisee, the son of a Pharisee,
\nof the hope of the resurrection <\/p>\n
304
\n00:21:02,840 –> 00:21:05,160
\nof the dead.
\nI’m called in question. <\/p>\n
305
\n00:21:06,120 –> 00:21:11,320
\nAnd it once caused a very
\nserious conflict of opinion <\/p>\n
306
\n00:21:11,920 –> 00:21:19,080
\namong the Jewish councillors who
\nwere present at this <\/p>\n
307
\n00:21:19,080 –> 00:21:22,880
\nexamination.
\nA smart thing, somebody says on <\/p>\n
308
\n00:21:22,880 –> 00:21:27,560
\nPaul’s part, Very clever indeed.
\nHe divided his opponents among <\/p>\n
309
\n00:21:27,560 –> 00:21:31,360
\nthemselves.
\nBut it wasn’t that at all, as we<\/p>\n
310
\n00:21:31,360 –> 00:21:36,240
\nshall see in a moment or two.
\nJewish religion was protected by<\/p>\n
311
\n00:21:36,240 –> 00:21:41,560
\nRoman law because of the Jewish
\ninsistence of the upon the fact <\/p>\n
312
\n00:21:42,320 –> 00:21:47,440
\nthat their beliefs and their
\npractices, their constitution <\/p>\n
313
\n00:21:48,360 –> 00:21:52,800
\nwas founded upon divine
\nsanctions through divine <\/p>\n
314
\n00:21:52,800 –> 00:21:59,440
\nrevelation.
\nAnd Paul puts the case that if <\/p>\n
315
\n00:22:00,520 –> 00:22:06,920
\nthey, the Pharisees, with their
\nbelief in the resurrection of <\/p>\n
316
\n00:22:06,920 –> 00:22:12,000
\nthe dead, could have this
\nprivilege of being recognized as<\/p>\n
317
\n00:22:12,000 –> 00:22:16,720
\na legal religion, then in that
\nrespect his beliefs were no <\/p>\n
318
\n00:22:16,720 –> 00:22:21,200
\nways, no wise different.
\nAnd he on that ground was as <\/p>\n
319
\n00:22:21,200 –> 00:22:26,640
\nentitled to the protection of
\nRoman law as were the Jews. <\/p>\n
320
\n00:22:27,120 –> 00:22:29,640
\nSo it had a strict relevance to
\nthe position. <\/p>\n
321
\n00:22:30,040 –> 00:22:38,480
\nAnd so we pass on in the course
\nof this trial of Paul, and in <\/p>\n
322
\n00:22:38,480 –> 00:22:43,560
\nthe 24th chapter, which has been
\nread, we see the formal <\/p>\n
323
\n00:22:43,560 –> 00:22:47,080
\npresentation of the case against
\nPaul. <\/p>\n
324
\n00:22:48,440 –> 00:22:51,520
\nAfter five days, Ananias, the
\nhigh priest, descended with the <\/p>\n
325
\n00:22:51,520 –> 00:22:55,400
\nelders and with a certain orator
\nor lawyer named Totolis. <\/p>\n
326
\n00:22:55,520 –> 00:23:00,360
\nAnd as an illustration of the
\naccuracy of Luke, how <\/p>\n
327
\n00:23:00,360 –> 00:23:03,960
\ndelightfully does he catch up
\nthe spirit and the method of <\/p>\n
328
\n00:23:03,960 –> 00:23:08,840
\nthis man, although the judge
\nbefore them was a man of very <\/p>\n
329
\n00:23:08,840 –> 00:23:13,720
\nreprehensible character, this
\nman Lords upon him flattery <\/p>\n
330
\n00:23:14,040 –> 00:23:17,200
\nafter the manner of a
\nprofessional lawyer. <\/p>\n
331
\n00:23:17,400 –> 00:23:21,880
\nSeeing that by thee we enjoy
\ngreat quietness, you catch the <\/p>\n
332
\n00:23:21,880 –> 00:23:28,160
\nfulsomeness of this eulogy, the
\nthe the Craven quality of his <\/p>\n
333
\n00:23:28,160 –> 00:23:31,840
\nspeech, in contrast to the way
\nPaul addresses himself to the <\/p>\n
334
\n00:23:31,840 –> 00:23:34,040
\njudge.
\nAnd that the very worthy deeds <\/p>\n
335
\n00:23:34,040 –> 00:23:36,400
\nare done unto this nation by thy
\nProvidence. <\/p>\n
336
\n00:23:36,400 –> 00:23:38,720
\nWe accept it always and in all
\nplaces. <\/p>\n
337
\n00:23:39,040 –> 00:23:41,280
\nMost noble Felix with all
\nthankfulness. <\/p>\n
338
\n00:23:41,280 –> 00:23:45,240
\nAnd then having made such a
\nfulsome introduction, he says, <\/p>\n
339
\n00:23:45,240 –> 00:23:48,480
\nBut we won’t be tedious.
\nHe knew the skill of his craft, <\/p>\n
340
\n00:23:48,920 –> 00:23:53,200
\nand he preferred his charges.
\nNow verses 5 and 6, We have <\/p>\n
341
\n00:23:53,200 –> 00:23:57,720
\nfound this man a pestilent
\nfellow, a mover of sedition <\/p>\n
342
\n00:23:57,720 –> 00:24:00,320
\namong the Jews throughout the
\nworld. <\/p>\n
343
\n00:24:00,440 –> 00:24:04,040
\nHe was a man who stirred up
\ntrouble, very subtle point, a <\/p>\n
344
\n00:24:04,040 –> 00:24:08,440
\npoint which indicated that Roman
\nlaw must take cognizance of this<\/p>\n
345
\n00:24:08,440 –> 00:24:11,360
\nman.
\nHe was a seditious man, a man <\/p>\n
346
\n00:24:11,360 –> 00:24:14,200
\nwho caused trouble and
\nturbulence in their cities. <\/p>\n
347
\n00:24:15,040 –> 00:24:17,880
\nThen secondly, he was a
\nringleader of the sect of the <\/p>\n
348
\n00:24:17,880 –> 00:24:21,640
\nNazarenes.
\nAnd this touches the point of <\/p>\n
349
\n00:24:22,200 –> 00:24:27,160
\nthe privileges that some
\nenjoined on the Roman law who <\/p>\n
350
\n00:24:27,160 –> 00:24:29,720
\nhave gone.
\nSo Third Point is who also have <\/p>\n
351
\n00:24:29,720 –> 00:24:33,360
\ngone about to profane the
\ntemple, whom we took and would <\/p>\n
352
\n00:24:33,360 –> 00:24:35,160
\nhave judged according to our
\nlaw. <\/p>\n
353
\n00:24:35,520 –> 00:24:43,720
\nNow Roman law took account of
\nother religions and displayed A <\/p>\n
354
\n00:24:43,720 –> 00:24:47,920
\nconsiderable amount of tolerance
\ntoward them if they did not <\/p>\n
355
\n00:24:47,920 –> 00:24:52,280
\nconflict with imperial policy.
\nBut it was their policy in the <\/p>\n
356
\n00:24:52,280 –> 00:24:59,640
\nprovinces in particular to form
\na cementing influence in the <\/p>\n
357
\n00:24:59,720 –> 00:25:04,680
\ncultivation of emperor worship.
\nAnd so there was the apotheosis,<\/p>\n
358
\n00:25:04,680 –> 00:25:09,800
\nthe deviation of the emperor,
\npast emperor and living emperor,<\/p>\n
359
\n00:25:10,600 –> 00:25:14,720
\nand there were festivals and
\noccasions when the emperor was <\/p>\n
360
\n00:25:14,720 –> 00:25:18,160
\nworshipped.
\nNow Jewish religion conflicted <\/p>\n
361
\n00:25:18,160 –> 00:25:22,120
\nvery seriously with such a
\ndeification of a man, but the <\/p>\n
362
\n00:25:22,120 –> 00:25:27,960
\nJews had obtained from the Roman
\nauthorities the legalization of <\/p>\n
363
\n00:25:27,960 –> 00:25:31,040
\ntheir religion.
\nWe didn’t go into the Latin <\/p>\n
364
\n00:25:31,040 –> 00:25:34,920
\nterms, but they were speaking in
\ngeneral English. <\/p>\n
365
\n00:25:35,680 –> 00:25:40,920
\nThey followed A legalized
\nreligion, one permitted by law. <\/p>\n
366
\n00:25:41,840 –> 00:25:46,560
\nNow to tell us his saying in
\nthis speech, by calling the <\/p>\n
367
\n00:25:47,200 –> 00:25:52,480
\nreligion of Paul and his
\nassociates a sect, they were a <\/p>\n
368
\n00:25:52,480 –> 00:25:56,240
\nheresy of the Nazarenes.
\nHe means that they were not in <\/p>\n
369
\n00:25:56,240 –> 00:25:59,600
\nany way to be recognized as
\nidentified with the Jewish <\/p>\n
370
\n00:25:59,600 –> 00:26:05,240
\nreligion and therefore could not
\nenjoy the privilege of freedom <\/p>\n
371
\n00:26:05,720 –> 00:26:09,520
\nthat the Roman that the Jewish
\nnation enjoyed. <\/p>\n
372
\n00:26:09,800 –> 00:26:14,960
\nBut since the Jewish nation had
\nbeen granted this freedom of <\/p>\n
373
\n00:26:14,960 –> 00:26:18,720
\nworship, since their religion
\nhad been legalized under the law<\/p>\n
374
\n00:26:18,720 –> 00:26:24,120
\nof the Roman Empire, they were
\nentitled to the protection of <\/p>\n
375
\n00:26:24,120 –> 00:26:28,320
\nthe authorities against anything
\nthat went against their <\/p>\n
376
\n00:26:28,320 –> 00:26:32,400
\npractices.
\nAnd so when this lawyer said <\/p>\n
377
\n00:26:32,600 –> 00:26:36,440
\nthat he’d gone about to profane
\nthe temple, this Third Point was<\/p>\n
378
\n00:26:36,440 –> 00:26:42,680
\nadded to claim the protection of
\nRome, to ask them to introduce a<\/p>\n
379
\n00:26:42,880 –> 00:26:47,920
\nsuppression of his activities
\nbecause what he was doing was <\/p>\n
380
\n00:26:48,280 –> 00:26:52,440
\nopposed to that which Rome had
\npermitted and legalized. <\/p>\n
381
\n00:26:52,680 –> 00:26:57,520
\nNow that briefly touched the
\ncharges in the framework of <\/p>\n
382
\n00:26:57,760 –> 00:27:03,280
\nlegal practice at the time.
\nNow Paul answers those 3 points,<\/p>\n
383
\n00:27:03,400 –> 00:27:06,800
\nand we look now at how he
\nanswers them. <\/p>\n
384
\n00:27:07,160 –> 00:27:11,360
\nThe tenth verse and mark the
\ncontrasting Paul’s approach from<\/p>\n
385
\n00:27:11,360 –> 00:27:14,360
\nthat of the lawyer.
\nThen Paul after that the <\/p>\n
386
\n00:27:14,360 –> 00:27:18,600
\ngovernor had beckoned unto him
\nto speak, answered For as much <\/p>\n
387
\n00:27:18,600 –> 00:27:22,320
\nas I know that thou has been of
\nmany years a judge unto this <\/p>\n
388
\n00:27:22,320 –> 00:27:26,720
\nnation, a complete recognition
\nof the fact, with a rather <\/p>\n
389
\n00:27:26,720 –> 00:27:31,920
\nsubtle recognition that he knew
\nhow difficult they were and how <\/p>\n
390
\n00:27:31,920 –> 00:27:36,680
\nthey’ve been a continual source
\nof irritation and were in fact a<\/p>\n
391
\n00:27:36,680 –> 00:27:42,160
\nreal problem to the authorities.
\nAnd so Paul says, I, I know what<\/p>\n
392
\n00:27:42,160 –> 00:27:45,360
\nI has been of many years, the
\njudgment of this nation, and <\/p>\n
393
\n00:27:45,360 –> 00:27:48,360
\ntherefore I do the more
\ncheerfully answer for myself. <\/p>\n
394
\n00:27:48,520 –> 00:27:53,320
\nThey have said, says Paul, that
\nI was a mover of sedition, that <\/p>\n
395
\n00:27:53,320 –> 00:27:59,400
\nI stirred up trouble.
\nWell, verse 11 be then informed <\/p>\n
396
\n00:28:00,200 –> 00:28:03,560
\nthat there are.
\nAnd so Paul says, I, I know what<\/p>\n
397
\n00:28:03,560 –> 00:28:06,680
\nI has been of many years, a
\njudgment of this nation, and <\/p>\n
398
\n00:28:06,680 –> 00:28:09,680
\ntherefore I do the more
\ncheerfully answer for myself. <\/p>\n
399
\n00:28:09,880 –> 00:28:14,560
\nThey have said, says Paul, that
\nI was a mover of sedition, that <\/p>\n
400
\n00:28:14,560 –> 00:28:20,720
\nI’ve stirred up trouble.
\nWell, verse 11 be then informed <\/p>\n
401
\n00:28:20,960 –> 00:28:24,360
\nthat there are yet but but 12
\ndays since I went up to <\/p>\n
402
\n00:28:24,360 –> 00:28:28,560
\nJerusalem for to worship, and
\nthey neither found me in the <\/p>\n
403
\n00:28:28,560 –> 00:28:32,480
\ntemple disputing with any man,
\nneither raising up the people, <\/p>\n
404
\n00:28:32,480 –> 00:28:35,920
\nneither in the synagogues nor in
\nthe city, neither then the can <\/p>\n
405
\n00:28:35,920 –> 00:28:38,880
\nthey prove the things?
\nWhere are they now accuse me? <\/p>\n
406
\n00:28:39,240 –> 00:28:42,040
\nIn other words, Paul says not
\nguilty. <\/p>\n
407
\n00:28:42,520 –> 00:28:45,440
\nThe charge cannot be
\nsubstantiated. <\/p>\n
408
\n00:28:45,760 –> 00:28:49,760
\nIt is not true.
\nWhat then of the claim to be a <\/p>\n
409
\n00:28:49,760 –> 00:28:55,960
\nringleader of this heresy?
\nWhat of this charge, that he was<\/p>\n
410
\n00:28:56,040 –> 00:29:02,040
\npursuing a way of worship that
\nRoman law did not permit, and <\/p>\n
411
\n00:29:02,040 –> 00:29:04,640
\ntherefore he was obnoxious to
\nRoman law? <\/p>\n
412
\n00:29:04,960 –> 00:29:07,280
\nThe answer to that is in verse
\n14. <\/p>\n
413
\n00:29:07,760 –> 00:29:12,280
\nBut this I confess unto thee,
\nthat after the way which they <\/p>\n
414
\n00:29:12,280 –> 00:29:16,800
\ncall heresy, the same word as
\nsect, so worshiped by the God of<\/p>\n
415
\n00:29:16,800 –> 00:29:19,600
\nmy Father’s, believing all
\nthings which are written in the <\/p>\n
416
\n00:29:19,600 –> 00:29:23,480
\nlaw of Moses and the prophets,
\nand their hope to what God which<\/p>\n
417
\n00:29:23,480 –> 00:29:27,360
\nthey themselves also allow, that
\nthere shall be a resurrection of<\/p>\n
418
\n00:29:27,360 –> 00:29:29,800
\nthe dead, both of the just and
\nof the unjust. <\/p>\n
419
\n00:29:29,800 –> 00:29:34,280
\nAnd herein do I exercise myself
\nto have always a conscience void<\/p>\n
420
\n00:29:34,280 –> 00:29:36,720
\nof offence toward God and toward
\nmen. <\/p>\n
421
\n00:29:37,160 –> 00:29:42,480
\nIn other words, they base their
\nclaim to freedom of worship upon<\/p>\n
422
\n00:29:42,480 –> 00:29:46,520
\nthe fact that their God revealed
\nHimself. <\/p>\n
423
\n00:29:46,760 –> 00:29:50,200
\nI haven’t changed the God whom I
\nworship, says Paul. <\/p>\n
424
\n00:29:50,880 –> 00:29:55,840
\nI still worship the God of my
\nfather’s, the God whom I’ve <\/p>\n
425
\n00:29:55,840 –> 00:30:03,280
\nworshiped from my childhood.
\nAnd just as the Jews claim to <\/p>\n
426
\n00:30:03,280 –> 00:30:08,040
\nbase their right to freedom upon
\nthe divine revelation that is <\/p>\n
427
\n00:30:08,040 –> 00:30:12,280
\nwritten in their Old Testament
\nScriptures, so worship by the <\/p>\n
428
\n00:30:12,280 –> 00:30:16,360
\nGod of my Father’s, believing
\nall things which are written in <\/p>\n
429
\n00:30:16,360 –> 00:30:20,760
\nthe law and in the prophets.
\nMy belief is based upon their <\/p>\n
430
\n00:30:20,880 –> 00:30:24,360
\nsacred writings and any
\nprivileges that they should <\/p>\n
431
\n00:30:24,360 –> 00:30:26,080
\nhave.
\nTherefore, because they claim to<\/p>\n
432
\n00:30:26,080 –> 00:30:29,280
\nbe followers of a divine
\nrevelation, they should be <\/p>\n
433
\n00:30:29,280 –> 00:30:32,280
\nextended equally to me.
\nIn fact, as a member of the <\/p>\n
434
\n00:30:32,280 –> 00:30:36,000
\nrace, I’m covered by them.
\nIn effect, Paul says. <\/p>\n
435
\n00:30:36,120 –> 00:30:40,640
\nAnd if there should be a
\nreference to what I said about a<\/p>\n
436
\n00:30:40,640 –> 00:30:45,040
\nresurrection of the dead being
\nmy belief, well, that they <\/p>\n
437
\n00:30:45,040 –> 00:30:49,920
\nthemselves also allow that isn’t
\nan objection in their own case, <\/p>\n
438
\n00:30:50,360 –> 00:30:53,360
\nand it cannot be an objection in
\nmine. <\/p>\n
439
\n00:30:53,720 –> 00:30:57,480
\nThe Third Point, that he would
\nhave profaned the temple, is met<\/p>\n
440
\n00:30:57,480 –> 00:31:02,320
\nvery dexterously, but very
\ntruthfully from the 17th verse <\/p>\n
441
\n00:31:02,320 –> 00:31:05,440
\nonward.
\nNow, after many years, I came to<\/p>\n
442
\n00:31:05,440 –> 00:31:10,320
\nbring arms to my nation and
\nofferings, whereupon certain <\/p>\n
443
\n00:31:10,320 –> 00:31:15,720
\nJews from Asia found me purified
\nin the Temple, neither with <\/p>\n
444
\n00:31:15,720 –> 00:31:20,440
\nmultitude nor with DuMont, who
\nought to have been here before <\/p>\n
445
\n00:31:20,440 –> 00:31:23,240
\nthe end object, if they’d ought
\nagainst me. <\/p>\n
446
\n00:31:23,960 –> 00:31:29,120
\nIn other words, so far was it
\nhis intention to profane the <\/p>\n
447
\n00:31:29,320 –> 00:31:34,040
\nholy place, that he was actually
\nin the Temple, observing a <\/p>\n
448
\n00:31:34,160 –> 00:31:38,800
\ntemple right at the very time
\nwhen he was arrested. <\/p>\n
449
\n00:31:39,240 –> 00:31:44,480
\nAnd so the scene passes on, just
\nas in the case of Jesus, first <\/p>\n
450
\n00:31:44,480 –> 00:31:49,240
\nbefore the Jewish authorities,
\nthen Pilate, then tossed over to<\/p>\n
451
\n00:31:49,240 –> 00:31:51,640
\nHerod, then back again to
\nPilate. <\/p>\n
452
\n00:31:52,280 –> 00:31:56,000
\nSo we can see there’s a kind of
\ncorrespondence in what happens <\/p>\n
453
\n00:31:56,000 –> 00:32:00,120
\nhere in the case of the
\nfollowers of Jesus, as <\/p>\n
454
\n00:32:00,120 –> 00:32:05,320
\nrepresented by the apostle Paul.
\nHe is left there a prisoner by <\/p>\n
455
\n00:32:05,400 –> 00:32:11,520
\nFelix, and Festus comes to
\nJerusalem, and he, willing to do<\/p>\n
456
\n00:32:11,520 –> 00:32:15,320
\nthe Jews a pleasure, asked if
\nPaul would go up to Jerusalem. <\/p>\n
457
\n00:32:15,440 –> 00:32:20,120
\nNow Paul knew what scant respect
\nwould be given for his case by <\/p>\n
458
\n00:32:20,120 –> 00:32:23,040
\nthe Jewish authorities.
\nHe knew that the matter would <\/p>\n
459
\n00:32:23,040 –> 00:32:26,960
\nhave finally to be settled by
\nthe Roman authorities, and <\/p>\n
460
\n00:32:26,960 –> 00:32:29,760
\ntherefore he made his appeal to
\nCaesar. <\/p>\n
461
\n00:32:30,640 –> 00:32:34,720
\nIn the first instance, the words
\ncan be can mean that I must be <\/p>\n
462
\n00:32:34,720 –> 00:32:38,280
\njudged by Roman law.
\nBut it was understood, at any <\/p>\n
463
\n00:32:38,280 –> 00:32:42,640
\nrate by Festus that Paul was
\npreferring a claim as a Roman <\/p>\n
464
\n00:32:42,640 –> 00:32:47,480
\ncitizen that the case should go
\nbefore the highest court in the <\/p>\n
465
\n00:32:47,480 –> 00:32:52,520
\nworld of that day.
\nAnd after consultation with his <\/p>\n
466
\n00:32:52,720 –> 00:32:56,400
\nassessors, the clerk of the
\ncourt, and the lawyers, as part <\/p>\n
467
\n00:32:56,400 –> 00:32:59,680
\nof the apparatus as to whether
\nthe case was sufficiently <\/p>\n
468
\n00:32:59,680 –> 00:33:03,880
\nimportant to justify a reference
\nto the highest court, it was <\/p>\n
469
\n00:33:03,880 –> 00:33:06,440
\ngranted that the appeal should
\ngo to Rome. <\/p>\n
470
\n00:33:06,800 –> 00:33:10,320
\nNow the central government in
\nRome didn’t view with favor <\/p>\n
471
\n00:33:10,800 –> 00:33:15,240
\nsending any and every case
\nthere, and it is a mark of the <\/p>\n
472
\n00:33:15,240 –> 00:33:20,080
\nvery grave importance with which
\nthe Roman provincial authorities<\/p>\n
473
\n00:33:20,080 –> 00:33:23,360
\nviewed the position of the
\nChristians in relation to law <\/p>\n
474
\n00:33:24,200 –> 00:33:27,760
\nthat a test case was allowed to
\ngo to Rome. <\/p>\n
475
\n00:33:28,200 –> 00:33:32,880
\nMeanwhile, while Paul, having
\nstated that he wished to be <\/p>\n
476
\n00:33:32,880 –> 00:33:38,560
\nheard before Caesar, was still
\nin prison, and that no report <\/p>\n
477
\n00:33:38,560 –> 00:33:41,480
\nhad been sent off to the
\nauthorities, King Agrippa comes <\/p>\n
478
\n00:33:41,480 –> 00:33:44,000
\nupon an official visit to
\nFestus. <\/p>\n
479
\n00:33:44,200 –> 00:33:48,920
\nKing Agrippa was one of the
\nHerodian family in origin of <\/p>\n
480
\n00:33:48,920 –> 00:33:53,320
\nEdomite, but the family had made
\ngreat professions of sympathy <\/p>\n
481
\n00:33:53,320 –> 00:33:55,640
\nwith the Jews as the rulers over
\nthem. <\/p>\n
482
\n00:33:56,640 –> 00:33:59,560
\nA crafty, difficult family for
\nthe most part. <\/p>\n
483
\n00:34:00,400 –> 00:34:03,160
\nBut here is one of the
\ndescendants of Herod the Great, <\/p>\n
484
\n00:34:03,640 –> 00:34:10,080
\nwhose policy was to eliminate
\nthe newborn Messiah, even though<\/p>\n
485
\n00:34:10,080 –> 00:34:13,040
\nit meant massacring all the
\nbabies in a village. <\/p>\n
486
\n00:34:13,280 –> 00:34:19,120
\nAnd so there’s a certain navette
\nin the words that Festus says to<\/p>\n
487
\n00:34:19,120 –> 00:34:22,159
\nKing Agrippa at the end of the
\n25th chapter. <\/p>\n
488
\n00:34:22,360 –> 00:34:25,159
\nHe says, I have a man here who
\nhas to go before Caesar. <\/p>\n
489
\n00:34:25,440 –> 00:34:28,760
\nBut he says, I’m really fast.
\nYou know, he’s got to go. <\/p>\n
490
\n00:34:28,760 –> 00:34:30,920
\nAnd I don’t know what report to
\nsend. <\/p>\n
491
\n00:34:31,480 –> 00:34:35,600
\nAnd there’s something decidedly
\nfunny, as it strikes me anyway, <\/p>\n
492
\n00:34:35,600 –> 00:34:39,440
\nhumorous in the 27th verse when
\nhe says it seemeth to me <\/p>\n
493
\n00:34:39,440 –> 00:34:43,159
\nunreasonable to send a prisoner
\nand not with all to signify the <\/p>\n
494
\n00:34:43,159 –> 00:34:47,000
\ncrimes laid against him.
\nIn other words, they hadn’t <\/p>\n
495
\n00:34:47,000 –> 00:34:50,560
\nmanaged really to formulate the
\ncase against Paul yet. <\/p>\n
496
\n00:34:50,560 –> 00:34:53,679
\nPaul had made the appeal and it
\nhad been granted. <\/p>\n
497
\n00:34:54,000 –> 00:34:57,840
\nAnd so Festus says, You come and
\nhear him, Agrippa, and see what <\/p>\n
498
\n00:34:57,840 –> 00:35:00,640
\nyou think of it, and see what we
\ncan make of it. <\/p>\n
499
\n00:35:01,480 –> 00:35:06,400
\nAnd so we have Paul standing
\nbefore Agrippa, and we can see <\/p>\n
500
\n00:35:06,400 –> 00:35:10,960
\nthe man in little touches that
\nLuke gives us of him earnestly <\/p>\n
501
\n00:35:10,960 –> 00:35:15,680
\nbeholding the council is how
\nLuke describes Paul standing <\/p>\n
502
\n00:35:16,040 –> 00:35:19,480
\nbefore the Jewish council, when
\nthat Roman officer was <\/p>\n
503
\n00:35:19,480 –> 00:35:22,600
\npresiding.
\nAnd here Agrippa said unto Paul,<\/p>\n
504
\n00:35:22,800 –> 00:35:24,960
\nThou art permitted to speak for
\nthyself. <\/p>\n
505
\n00:35:25,760 –> 00:35:29,480
\nThen Paul stretched forth the
\nhand and answered for himself. <\/p>\n
506
\n00:35:29,720 –> 00:35:32,880
\nIt’s possible he wasn’t a very
\nimposing figure in view of the <\/p>\n
507
\n00:35:32,880 –> 00:35:36,520
\nsneers that his enemies in
\ntorrent made against him, but he<\/p>\n
508
\n00:35:36,520 –> 00:35:42,280
\nmust have been a very impressive
\nfigure as with this oratory that<\/p>\n
509
\n00:35:42,280 –> 00:35:46,840
\nhe had at his command and this
\npower of reasoning which <\/p>\n
510
\n00:35:46,840 –> 00:35:52,120
\ncharacterized all that he did.
\nHe made his case before Agrippa.<\/p>\n
511
\n00:35:53,320 –> 00:35:56,280
\nHe reminds Agrippa that his hope
\nwas the hope of Israel. <\/p>\n
512
\n00:35:57,160 –> 00:36:00,640
\nI’ve lived a straight, I’ve
\nlived as a a Pharisee of the <\/p>\n
513
\n00:36:00,640 –> 00:36:03,720
\nstrictest sect.
\nAnd even now I stand in and <\/p>\n
514
\n00:36:03,720 –> 00:36:06,400
\njudge for the hope of the
\npromise made of God unto our <\/p>\n
515
\n00:36:06,400 –> 00:36:11,080
\nfathers, unto which promise our
\n12 tribes earnestly serving God <\/p>\n
516
\n00:36:11,080 –> 00:36:12,640
\nday.
\nAnd I hope to come. <\/p>\n
517
\n00:36:13,120 –> 00:36:15,840
\nFor which hope’s sake, King
\nAgripper, I’m accused of the <\/p>\n
518
\n00:36:15,840 –> 00:36:16,760
\nJews.
\nHe says. <\/p>\n
519
\n00:36:17,280 –> 00:36:21,680
\nI have the faith of our fathers.
\nMy faith is founded upon the <\/p>\n
520
\n00:36:21,680 –> 00:36:25,440
\nbooks that we recognise and
\nRevere as a divine revelation. <\/p>\n
521
\n00:36:25,680 –> 00:36:30,120
\nAnd the theme of it all, the
\nburden of his argument is that <\/p>\n
522
\n00:36:30,120 –> 00:36:33,320
\nif Israel’s is a really legal
\nreligion permitted by Rome, <\/p>\n
523
\n00:36:33,320 –> 00:36:37,600
\nthere’s nothing in what I
\nbelieve that should produce a <\/p>\n
524
\n00:36:37,600 –> 00:36:40,960
\ncontrary decision.
\nAnd it passes in review. <\/p>\n
525
\n00:36:40,960 –> 00:36:44,960
\nHis life tells why it was
\nchanged by the appearance of <\/p>\n
526
\n00:36:45,120 –> 00:36:48,840
\nJesus and the Commission given
\nto him that he to be sent to the<\/p>\n
527
\n00:36:48,840 –> 00:36:52,640
\nGentiles to open their eyes and
\nto turn them from darkness to <\/p>\n
528
\n00:36:52,640 –> 00:36:55,800
\nlight, that they might receive
\nforgiveness of sins and <\/p>\n
529
\n00:36:55,800 –> 00:36:59,720
\ninheritance among them which are
\nsanctified by faith. <\/p>\n
530
\n00:36:59,720 –> 00:37:03,960
\nThat is in me, Jesus.
\nAnd so again, there’s the same <\/p>\n
531
\n00:37:03,960 –> 00:37:09,080
\nappeal to the fact that it was
\nby a divine revelation that this<\/p>\n
532
\n00:37:09,240 –> 00:37:14,240
\ncourse had been pursued by Paul.
\nIt is all part of Luke’s <\/p>\n
533
\n00:37:14,680 –> 00:37:18,840
\nevidence that it was through the
\nguidance of the Spirit of God <\/p>\n
534
\n00:37:19,200 –> 00:37:23,920
\nthat these developments took
\nplace incorrect in connection <\/p>\n
535
\n00:37:23,920 –> 00:37:27,320
\nwith the Christian movement.
\nIn other words, the whole <\/p>\n
536
\n00:37:27,320 –> 00:37:32,680
\nmovement had its origin and had
\nits development is as a part of <\/p>\n
537
\n00:37:32,680 –> 00:37:37,960
\ndivine activity among men.
\nHe traces back the position of <\/p>\n
538
\n00:37:37,960 –> 00:37:42,000
\nJesus to the apostles, to the to
\nthe prophets. <\/p>\n
539
\n00:37:42,920 –> 00:37:46,880
\nWhen he says to Agrippa, I
\ncontinue unto this day, <\/p>\n
540
\n00:37:47,200 –> 00:37:50,320
\nwitnessing both to small and
\ngreat, and saying none other <\/p>\n
541
\n00:37:50,320 –> 00:37:53,000
\nthings than those which the
\nprophets and Moses did say <\/p>\n
542
\n00:37:53,000 –> 00:37:56,160
\nshould come, that Christ should
\nsuffer, and that he should be <\/p>\n
543
\n00:37:56,160 –> 00:37:59,960
\nthe first that should rise from
\nthe dead, and should show light <\/p>\n
544
\n00:37:59,960 –> 00:38:04,120
\nunto the Gentiles.
\nAnd following the method we have<\/p>\n
545
\n00:38:04,480 –> 00:38:08,880
\nseen Luke followed.
\nWe could expand those verses by <\/p>\n
546
\n00:38:08,880 –> 00:38:12,200
\ngoing to the Old Testament
\nprophecies which refer to the <\/p>\n
547
\n00:38:12,600 –> 00:38:16,080
\nopening up to the Gentiles of
\nthe way of life. <\/p>\n
548
\n00:38:16,520 –> 00:38:19,960
\nMust have been a very earnest
\nand impassioned speech, for <\/p>\n
549
\n00:38:19,960 –> 00:38:26,040
\nFestus interposes by Saint Paul.
\nAll this intense application to <\/p>\n
550
\n00:38:26,040 –> 00:38:29,320
\nthese religious ideas is
\naffecting your mind. <\/p>\n
551
\n00:38:30,000 –> 00:38:33,640
\nAnd he said, I’m not mad, most
\nnoble Festus, but speak forth <\/p>\n
552
\n00:38:33,640 –> 00:38:36,920
\nthe words of truth and
\nsoberness, and returns to the <\/p>\n
553
\n00:38:36,920 –> 00:38:39,200
\nking.
\nAnd he said, and the king north <\/p>\n
554
\n00:38:39,200 –> 00:38:42,120
\nof those things before whom also
\nI speak freely. <\/p>\n
555
\n00:38:42,760 –> 00:38:45,520
\nAnd I’m persuaded, I’m persuaded
\nthat none of these things are <\/p>\n
556
\n00:38:45,520 –> 00:38:48,960
\nhidden from him.
\nFor this thing was not done in a<\/p>\n
557
\n00:38:48,960 –> 00:38:51,680
\ncorner.
\nKing Agrippa, believe us. <\/p>\n
558
\n00:38:51,680 –> 00:38:54,520
\nThou the prophets, I know that
\nthou believe us. <\/p>\n
559
\n00:38:54,680 –> 00:39:00,760
\nIn other words, can’t you, King
\nAgrippa, see that upon the basis<\/p>\n
560
\n00:39:00,760 –> 00:39:04,440
\nof the things to which you make
\na profession, this is the <\/p>\n
561
\n00:39:04,440 –> 00:39:08,200
\ninevitable outcome in the
\ndevelopment of the divine <\/p>\n
562
\n00:39:08,200 –> 00:39:11,680
\npurpose?
\nWhat a predicament Agrippa was <\/p>\n
563
\n00:39:11,680 –> 00:39:15,040
\nin, he couldn’t say.
\nHe denied the prophets and <\/p>\n
564
\n00:39:15,040 –> 00:39:19,680
\nprejudice is standing before the
\nauthorities, but he couldn’t say<\/p>\n
565
\n00:39:19,680 –> 00:39:24,560
\nalso that he followed them and
\naccept all the implications that<\/p>\n
566
\n00:39:24,560 –> 00:39:29,920
\nPaul had established.
\nAnd so with a half sneer, he <\/p>\n
567
\n00:39:29,920 –> 00:39:33,520
\nsays with very little Paul,
\nyou’re thinking you’ll convince <\/p>\n
568
\n00:39:33,520 –> 00:39:36,960
\nme to be a Christian?
\nPaul says, I wouldn’t mind <\/p>\n
569
\n00:39:36,960 –> 00:39:40,960
\nwhether it were little or much,
\nso long as you came to see this <\/p>\n
570
\n00:39:40,960 –> 00:39:44,120
\ntruth that I believe and
\naccepted it and did everything <\/p>\n
571
\n00:39:44,120 –> 00:39:47,560
\nthat I have except.
\nAnd he held up his hand with its<\/p>\n
572
\n00:39:47,560 –> 00:39:51,800
\nmanacles except these chains.
\nAnd the gripper thought he’d <\/p>\n
573
\n00:39:51,800 –> 00:39:55,920
\nbetter not pursue it, obviously.
\nSo they went aside and talked <\/p>\n
574
\n00:39:55,920 –> 00:39:59,480
\namong themselves.
\nAnd the gripper said there’s <\/p>\n
575
\n00:39:59,480 –> 00:40:02,320
\nnothing worthy of death, but
\nhe’s appealed to Caesar and <\/p>\n
576
\n00:40:02,320 –> 00:40:06,360
\nwe’ll have to let him go.
\nAnd so the rest of the book <\/p>\n
577
\n00:40:06,360 –> 00:40:10,160
\ntakes us on to Fall at Rome and
\nnow. <\/p>\n
578
\n00:40:10,720 –> 00:40:14,400
\nWe want to gather up one or two
\nthings that are obvious in this <\/p>\n
579
\n00:40:14,400 –> 00:40:20,040
\nrecord, I think, when they are
\npointed out. <\/p>\n
580
\n00:40:20,320 –> 00:40:26,240
\nWhenever Paul was in contact
\nwith the Roman authorities, they<\/p>\n
581
\n00:40:26,240 –> 00:40:29,600
\nwere always favourable toward
\nhim. <\/p>\n
582
\n00:40:30,040 –> 00:40:33,480
\nThe Jewish authorities
\nthemselves had conceded the <\/p>\n
583
\n00:40:33,480 –> 00:40:36,360
\nrights of the Christians to
\nworship their own way. <\/p>\n
584
\n00:40:37,280 –> 00:40:41,840
\nIt was mob law that brought
\nabout Stephen’s death, but when <\/p>\n
585
\n00:40:41,840 –> 00:40:46,240
\nPaul was before the authorities
\nat Philippi, the hastiness of <\/p>\n
586
\n00:40:46,240 –> 00:40:52,360
\nthose more Roman officers than
\nthe officers in Rome themselves,<\/p>\n
587
\n00:40:53,080 –> 00:41:00,120
\nwith their little petty local
\npride in their colonial rites <\/p>\n
588
\n00:41:00,120 –> 00:41:04,520
\nfor Philip I was a Roman colony,
\nhad been quick to put Paul in <\/p>\n
589
\n00:41:04,520 –> 00:41:07,120
\nprison.
\nSo far were they proved to be <\/p>\n
590
\n00:41:07,120 –> 00:41:11,880
\nwrong that Paul insisted that
\nthey should come themselves and <\/p>\n
591
\n00:41:11,880 –> 00:41:14,880
\nset him free.
\nWhen Paul was at Corinth, he was<\/p>\n
592
\n00:41:14,880 –> 00:41:19,320
\nbefore 1 of proconsular rank,
\nand the decision of Gallio to <\/p>\n
593
\n00:41:19,320 –> 00:41:25,760
\ndismiss the case against Paul in
\nCorinth would stand in Roman law<\/p>\n
594
\n00:41:26,520 –> 00:41:31,160
\nand give Paul a charter of
\nfreedom until a higher court <\/p>\n
595
\n00:41:31,160 –> 00:41:35,560
\nrescinded the decision that
\nGallio had made at Athens Before<\/p>\n
596
\n00:41:35,560 –> 00:41:38,840
\nthe philosophers.
\nThey were contemptuous, although<\/p>\n
597
\n00:41:38,840 –> 00:41:44,400
\nPaul was before the council in
\nAthens that determined whether <\/p>\n
598
\n00:41:44,400 –> 00:41:49,840
\nany preacher in in Athens should
\nhave a license to preach, But <\/p>\n
599
\n00:41:49,840 –> 00:41:52,560
\nthey were contemptuous and
\ntherefore not adverse. <\/p>\n
600
\n00:41:53,320 –> 00:41:56,640
\nIn Ephesus, we’re told that the
\nfirst men, the chief men of the <\/p>\n
601
\n00:41:56,640 –> 00:42:01,000
\ncity, befriended Paul.
\nThe word by which they were <\/p>\n
602
\n00:42:01,000 –> 00:42:03,640
\ndescribed translated in our
\nAuthorized Version. <\/p>\n
603
\n00:42:03,640 –> 00:42:07,400
\nChief men was a technical term,
\nthe Asiacs. <\/p>\n
604
\n00:42:08,200 –> 00:42:12,680
\nThey held office once a year as
\npresidents of the temple <\/p>\n
605
\n00:42:12,680 –> 00:42:19,280
\nfestivals at the temple of Diana
\nin Ephesus, and they retained <\/p>\n
606
\n00:42:19,400 –> 00:42:25,040
\nthe title of Asiach after their
\nwork for that one year was done.<\/p>\n
607
\n00:42:25,680 –> 00:42:30,160
\nAnd since the Asiach befriended
\nPaul in this city of the Roman <\/p>\n
608
\n00:42:30,160 –> 00:42:34,560
\nworld, the chief men were
\ninterested hopefully in Paul. <\/p>\n
609
\n00:42:34,960 –> 00:42:39,080
\nAnd then when in this crisis
\nthat develops, Paul is before <\/p>\n
610
\n00:42:39,080 –> 00:42:43,400
\nthe Roman authorities, we see
\nhim protected by Roman officers <\/p>\n
611
\n00:42:43,920 –> 00:42:46,200
\nwhen the Jews would have torn
\nhim to pieces. <\/p>\n
612
\n00:42:47,000 –> 00:42:51,480
\nWe see the centurion acting with
\nmarked impartiality when he <\/p>\n
613
\n00:42:51,480 –> 00:42:55,000
\ninsists that the Jews should be
\nbrought before him to hear <\/p>\n
614
\n00:42:55,000 –> 00:42:58,000
\nPaul’s defence.
\nWe see the Roman authorities <\/p>\n
615
\n00:42:58,000 –> 00:43:01,600
\nbefriending him when the Jews
\nhad that plot to assassinate <\/p>\n
616
\n00:43:01,600 –> 00:43:06,200
\nhim, and the nephew of Paul,
\nhearing of it, communicated it <\/p>\n
617
\n00:43:06,200 –> 00:43:11,760
\nto Paul and Paul escorted by
\nRoman authorities, a cohort of <\/p>\n
618
\n00:43:11,760 –> 00:43:17,240
\nsoldiers were sent to Caesarea.
\nWe see again in that very <\/p>\n
619
\n00:43:17,240 –> 00:43:21,240
\ndetailed, very accurate chapter
\nof the voyage and shipwreck, <\/p>\n
620
\n00:43:21,880 –> 00:43:26,560
\nthat Paul stands out as a man of
\nconsiderable importance, and his<\/p>\n
621
\n00:43:26,560 –> 00:43:30,360
\ntravel companions on that
\noccasion must, since he was a <\/p>\n
622
\n00:43:30,360 –> 00:43:35,000
\nprisoner, have gone, not has
\nfriends, but has his servants <\/p>\n
623
\n00:43:35,000 –> 00:43:39,040
\nand attendants, his body slaves,
\nand Aristarchus and Luke <\/p>\n
624
\n00:43:39,040 –> 00:43:42,280
\naccompanying him on the journey,
\nhad the status during the <\/p>\n
625
\n00:43:42,280 –> 00:43:45,360
\njourney of being Paul’s
\nservants. <\/p>\n
626
\n00:43:45,640 –> 00:43:50,040
\nTherefore Paul was regarded on
\nthat voyage as a Roman citizen <\/p>\n
627
\n00:43:50,040 –> 00:43:54,280
\nof considerable standing, must
\nhave been so regarded, for any <\/p>\n
628
\n00:43:54,280 –> 00:43:58,280
\nordinary, everyday sort of
\nperson was not permitted to take<\/p>\n
629
\n00:43:58,600 –> 00:44:00,960
\na test case to the highest
\ncourt. <\/p>\n
630
\n00:44:01,880 –> 00:44:05,800
\nWe see him in Rome with every
\nconcession that can be granted <\/p>\n
631
\n00:44:05,800 –> 00:44:10,400
\nto him, subject to the one that
\nhe must be kept a prisoner until<\/p>\n
632
\n00:44:10,400 –> 00:44:14,440
\nhis case was heard.
\nAnd so throughout this epistle, <\/p>\n
633
\n00:44:14,440 –> 00:44:17,360
\nthere is a throughout this
\nrecord, there is an emphasis <\/p>\n
634
\n00:44:17,360 –> 00:44:25,360
\nupon the fact that Rome in its
\nadministrative operations again <\/p>\n
635
\n00:44:25,360 –> 00:44:29,920
\nand again proved friendly and
\ntolerant to what Paul. <\/p>\n
636
\n00:44:30,360 –> 00:44:33,320
\nNow, before we come to the
\nclimax, there are just one or <\/p>\n
637
\n00:44:33,320 –> 00:44:37,320
\ntwo details, not without their
\ninterest, that we’d like you to <\/p>\n
638
\n00:44:37,320 –> 00:44:43,000
\nlook at as showing again this
\nremarkable accuracy of Luke. <\/p>\n
639
\n00:44:43,400 –> 00:44:48,680
\nWe have one in the report that
\nClaudius Lyceus made. <\/p>\n
640
\n00:44:49,520 –> 00:44:52,280
\nThis comes in the 23rd chapter
\nand the verse 26. <\/p>\n
641
\n00:44:52,440 –> 00:44:54,120
\nHe wrote a letter after this
\nmanner. <\/p>\n
642
\n00:44:54,360 –> 00:44:58,880
\nClaudius Lyceus unto the most
\nexcellent governor Felix sendeth<\/p>\n
643
\n00:44:58,880 –> 00:45:01,840
\ngreeting.
\nThis man was taken of the Jews <\/p>\n
644
\n00:45:01,840 –> 00:45:03,400
\nand should have been killed of
\nthem. <\/p>\n
645
\n00:45:03,640 –> 00:45:08,040
\nThen came I with an army and
\nrescued him, having understood <\/p>\n
646
\n00:45:08,040 –> 00:45:11,760
\nthat he was a Roman, which
\nindicates that what we describe <\/p>\n
647
\n00:45:11,760 –> 00:45:17,680
\nin English as a, as a euphemism
\nwasn’t unknown to these men, and<\/p>\n
648
\n00:45:17,680 –> 00:45:20,000
\nthey could just put the emphasis
\nwhere they wanted. <\/p>\n
649
\n00:45:20,440 –> 00:45:26,000
\nOr if you go back to chapter 21
\nand verse 33, you’d have a <\/p>\n
650
\n00:45:26,000 –> 00:45:30,040
\nlittle difficulty in recognizing
\nthe case, just as Lyceus put it.<\/p>\n
651
\n00:45:31,320 –> 00:45:34,520
\nAnd the chief captain came near
\nand took him, and commanded him <\/p>\n
652
\n00:45:34,520 –> 00:45:38,160
\nto be bound with two chains, and
\ndemanded who he was and what he <\/p>\n
653
\n00:45:38,160 –> 00:45:41,320
\nhad done to be the language of
\nrescue. <\/p>\n
654
\n00:45:41,920 –> 00:45:44,600
\nBut the other was a more
\npolitical form of putting it in <\/p>\n
655
\n00:45:44,600 –> 00:45:51,640
\nhis report to Claudius Lycius.
\nThere’s another illustration of <\/p>\n
656
\n00:45:51,640 –> 00:45:57,560
\nthe same thing in what Festus
\nhas to say in chapter 25. <\/p>\n
657
\n00:45:57,920 –> 00:46:01,280
\nBut Festus willing to do the
\nJews of pleasure. <\/p>\n
658
\n00:46:01,600 –> 00:46:06,040
\nAnd Sir Paul will now go up to
\nJerusalem there to be judged of <\/p>\n
659
\n00:46:06,040 –> 00:46:12,440
\nthese things before them.
\nBut when later Estes is stating <\/p>\n
660
\n00:46:12,440 –> 00:46:17,160
\nthe case to Agrippa, you’ll
\nnotice how delightfully he <\/p>\n
661
\n00:46:17,160 –> 00:46:20,320
\nmodulates the Dawn, the 20th
\nverse. <\/p>\n
662
\n00:46:20,560 –> 00:46:23,720
\nAnd because I doubted there’s
\nsuch manner of questions, I <\/p>\n
663
\n00:46:23,720 –> 00:46:26,720
\nasked him whether he would go to
\nJerusalem and there be judged of<\/p>\n
664
\n00:46:26,720 –> 00:46:28,960
\nthese matters.
\nThere’s no reference to his <\/p>\n
665
\n00:46:28,960 –> 00:46:32,560
\nwillingness to show the Jews a
\npleasure, but it’s all part of <\/p>\n
666
\n00:46:32,560 –> 00:46:36,560
\nthe wonderfully accurate picture
\nthat Luke builds up. <\/p>\n
667
\n00:46:36,560 –> 00:46:44,120
\nAnd just as we can press his
\ndescription of any scene to its <\/p>\n
668
\n00:46:44,200 –> 00:46:48,400
\nutmost limit in determining his
\nwords, so we can press his <\/p>\n
669
\n00:46:48,400 –> 00:46:52,320
\ndescriptions of these men, and
\nso we can examine in the <\/p>\n
670
\n00:46:52,320 –> 00:46:56,960
\nminutest detail the record of
\nthe speeches that he has given <\/p>\n
671
\n00:46:56,960 –> 00:46:59,920
\nto us.
\nAnd now we might just gather up <\/p>\n
672
\n00:46:59,920 –> 00:47:02,360
\none or two more threads in this
\nrecord. <\/p>\n
673
\n00:47:02,720 –> 00:47:07,440
\nWe have seen half humorously how
\nthat Roman officer went to Saint<\/p>\n
674
\n00:47:07,440 –> 00:47:09,960
\nPaul, to Rome was a little bit
\nfast. <\/p>\n
675
\n00:47:09,960 –> 00:47:13,160
\nWhat to write.
\nSo there was a very obviously <\/p>\n
676
\n00:47:13,160 –> 00:47:15,760
\nnot a very clear cut case
\nagainst the apostle. <\/p>\n
677
\n00:47:16,080 –> 00:47:18,880
\nAnd King Agrippa said if he
\nhadn’t appealed to see there, he<\/p>\n
678
\n00:47:18,880 –> 00:47:21,360
\nmight have been set at liberty.
\nThere was nothing worthy of <\/p>\n
679
\n00:47:21,360 –> 00:47:24,520
\ndeath.
\nIn view of these preliminary <\/p>\n
680
\n00:47:24,520 –> 00:47:27,520
\npronouncements that there was
\nnothing worthy of death, and the<\/p>\n
681
\n00:47:27,520 –> 00:47:31,480
\npoor ought to be acquitted, what
\nwas the issue of the trial? <\/p>\n
682
\n00:47:32,000 –> 00:47:35,920
\nNow, when we come to the end of
\nthe Acts of the Apostles, we <\/p>\n
683
\n00:47:35,920 –> 00:47:39,560
\nappear to find the matter
\nundetermined. <\/p>\n
684
\n00:47:40,080 –> 00:47:42,640
\nPaul met the Jews in Rome and
\ntalked with them. <\/p>\n
685
\n00:47:44,240 –> 00:47:49,360
\nAnd then Luke says, And Paul
\ndwelt 2 whole years in his own <\/p>\n
686
\n00:47:49,360 –> 00:47:54,960
\nhired house, and received all
\nthat came in unto him, preaching<\/p>\n
687
\n00:47:54,960 –> 00:47:58,160
\nthe Kingdom of God, and teaching
\nthose things which concerned the<\/p>\n
688
\n00:47:58,160 –> 00:48:02,480
\nLord Jesus Christ with all
\nconfidence, no man forbidding <\/p>\n
689
\n00:48:02,480 –> 00:48:05,200
\nhim.
\nAnd it would seem to us English <\/p>\n
690
\n00:48:05,200 –> 00:48:09,440
\nreaders as though the matter
\nhadn’t come to trial. <\/p>\n
691
\n00:48:09,880 –> 00:48:13,000
\nBut it had, and Luke tells us
\nthat it had. <\/p>\n
692
\n00:48:13,400 –> 00:48:17,600
\nNow it is clear that when men
\nfrom the provinces were sent to <\/p>\n
693
\n00:48:17,600 –> 00:48:22,320
\nRome with all the possibilities
\nof delay that marked even Paul’s<\/p>\n
694
\n00:48:22,320 –> 00:48:27,080
\njourney to Rome, that there
\ncould be long delays before the <\/p>\n
695
\n00:48:27,080 –> 00:48:29,400
\nmatter was brought to the issue
\nin a court. <\/p>\n
696
\n00:48:29,720 –> 00:48:33,760
\nAnd if a man had a very bad
\ncase, but that somehow managed <\/p>\n
697
\n00:48:33,760 –> 00:48:37,480
\nto get his opponent under
\narrest, it was obviously good <\/p>\n
698
\n00:48:37,480 –> 00:48:41,680
\npolicy that he should delay as
\nlong as possible his appearance <\/p>\n
699
\n00:48:41,680 –> 00:48:46,000
\nat court to present his case.
\nHis opponent was out of the way,<\/p>\n
700
\n00:48:46,560 –> 00:48:48,320
\nand that was the most he could
\nexpect. <\/p>\n
701
\n00:48:48,880 –> 00:48:53,080
\nAnd therefore there was an abuse
\nof law in accusers delaying to <\/p>\n
702
\n00:48:53,080 –> 00:48:58,360
\ncome before the authorities.
\nAnd therefore, not very long <\/p>\n
703
\n00:48:58,360 –> 00:49:03,200
\nbefore Paul was in Rome, an
\nedict was passed by the emperor <\/p>\n
704
\n00:49:04,000 –> 00:49:07,880
\nthat if there was a delay
\nextending beyond the period of <\/p>\n
705
\n00:49:07,880 –> 00:49:12,360
\nsomething like 18 months and the
\naccusers did not appear, there <\/p>\n
706
\n00:49:12,360 –> 00:49:15,640
\nhad to be a formal trial and an
\nacquittal. <\/p>\n
707
\n00:49:16,040 –> 00:49:17,880
\nAnd Paul therefore, by telling
\nus that. <\/p>\n
708
\n00:49:18,000 –> 00:49:23,200
\nPaul and Luke, therefore, by
\ntelling us that Paul wrote two <\/p>\n
709
\n00:49:23,200 –> 00:49:26,720
\nwhole years in his own hired
\nhouse, he’s telling us that the <\/p>\n
710
\n00:49:26,720 –> 00:49:31,040
\naccusers did not appear, that
\nthere was a formal trial, and <\/p>\n
711
\n00:49:31,040 –> 00:49:33,920
\nthat Paul was acquitted.
\nBut think what he carried with <\/p>\n
712
\n00:49:33,920 –> 00:49:37,560
\nhim in his acquittal.
\nRoman law did not allow any form<\/p>\n
713
\n00:49:37,560 –> 00:49:42,040
\nof worship, as we have said, and
\nthe test case that Paul took to <\/p>\n
714
\n00:49:42,040 –> 00:49:46,000
\nthe highest authorities secured
\nfor the brethren for the time <\/p>\n
715
\n00:49:46,000 –> 00:49:50,240
\nbeing, a charter of freedom to
\nworship God according to the <\/p>\n
716
\n00:49:50,240 –> 00:49:54,200
\nChristian profession, without
\nthe law having any right to <\/p>\n
717
\n00:49:54,200 –> 00:49:57,640
\ninterfere.
\nNay, since they were thus <\/p>\n
718
\n00:49:58,600 –> 00:50:02,440
\npursuing their course with the
\nlegal sanction of Rome, they <\/p>\n
719
\n00:50:02,440 –> 00:50:05,160
\nwere entitled to to Roman
\nprotection. <\/p>\n
720
\n00:50:05,520 –> 00:50:08,560
\nThere was a change not long
\nafterwards. <\/p>\n
721
\n00:50:08,760 –> 00:50:14,200
\nThe early years of Nero were
\nspent under the influence of two<\/p>\n
722
\n00:50:14,200 –> 00:50:18,920
\nwise councillors, whom with
\nNero’s growing strength in <\/p>\n
723
\n00:50:18,920 –> 00:50:23,680
\nyears, in strength, in power,
\nand in years, he dismissed, and <\/p>\n
724
\n00:50:23,680 –> 00:50:28,040
\nthe Nero whose name has become
\nso infamous in history, began to<\/p>\n
725
\n00:50:28,040 –> 00:50:34,960
\nappear, and he caused a change
\nin policy after the fire of <\/p>\n
726
\n00:50:34,960 –> 00:50:38,320
\nRome, and the blame was put upon
\nthe Christians. <\/p>\n
727
\n00:50:38,320 –> 00:50:41,840
\nIt had the effect of a knowing
\nthis freedom that Paul had <\/p>\n
728
\n00:50:41,840 –> 00:50:44,680
\nsecured by this test case in
\nRome. <\/p>\n
729
\n00:50:45,680 –> 00:50:48,640
\nAnd when Peter writes his
\nepistle, he speaks of any man, <\/p>\n
730
\n00:50:48,640 –> 00:50:53,320
\nanyone suffering as a Christian.
\nThat means to say that any <\/p>\n
731
\n00:50:53,320 –> 00:50:57,200
\nfollower of the Lord Jesus
\nChrist from the time of the <\/p>\n
732
\n00:50:57,200 –> 00:51:02,880
\nRoman fire was suspect, and if
\nproved to be a follower of <\/p>\n
733
\n00:51:02,880 –> 00:51:04,840
\nChrist, he could be punished
\nwith death. <\/p>\n
734
\n00:51:05,680 –> 00:51:10,160
\nNow that was the position of the
\nbrethren and sisters after that <\/p>\n
735
\n00:51:10,160 –> 00:51:14,400
\nperiod in Nero’s life.
\nWhat then, does this record tell<\/p>\n
736
\n00:51:14,400 –> 00:51:17,600
\nus in the light of that?
\nWell, it presents to us a <\/p>\n
737
\n00:51:17,920 –> 00:51:20,600
\nparallel between the case of the
\nLord Jesus. <\/p>\n
738
\n00:51:21,520 –> 00:51:25,280
\nHe, too was declared by the
\nauthorities that there was no <\/p>\n
739
\n00:51:25,280 –> 00:51:29,200
\ncause for death in him.
\nYet such is the character of the<\/p>\n
740
\n00:51:29,200 –> 00:51:34,360
\nworld as embodied in its rulers,
\nthat they encompassed His death.<\/p>\n
741
\n00:51:35,440 –> 00:51:40,040
\nThe course of history of early
\nChristianity, in its conflicts <\/p>\n
742
\n00:51:40,040 –> 00:51:45,440
\nand strifes, in its difficulties
\nwithin and without, yet was <\/p>\n
743
\n00:51:45,440 –> 00:51:51,280
\nfound to be not contrary to law.
\nIt was found to be not <\/p>\n
744
\n00:51:51,280 –> 00:51:55,480
\nrevolutionary in character
\nconcerning this present world <\/p>\n
745
\n00:51:55,480 –> 00:51:58,200
\norder.
\nAnd yet, despite the <\/p>\n
746
\n00:51:58,200 –> 00:52:03,800
\nestablishment of that fact, just
\nas they crucified the Master, so<\/p>\n
747
\n00:52:03,800 –> 00:52:08,680
\nthey reversed the decision, and
\nthe Christians were persecuted. <\/p>\n
748
\n00:52:09,480 –> 00:52:12,920
\nThe better the emperor, the more
\nviolent was the persecution <\/p>\n
749
\n00:52:12,920 –> 00:52:16,800
\nduring the first two centuries.
\nAnd that emperor didn’t bother <\/p>\n
750
\n00:52:16,800 –> 00:52:19,040
\nhis head so much about applying
\nthe law. <\/p>\n
751
\n00:52:19,640 –> 00:52:23,680
\nAnd thus it was that those who
\nwere the ablest emperors because<\/p>\n
752
\n00:52:23,680 –> 00:52:27,600
\nthey applied the law, were the
\nworst enemies of the Christians.<\/p>\n
753
\n00:52:27,640 –> 00:52:31,960
\nBut to anyone during those early
\ndays who tried to examine the <\/p>\n
754
\n00:52:31,960 –> 00:52:35,520
\nbeginnings of the Christian
\nfaith, when they were <\/p>\n
755
\n00:52:35,520 –> 00:52:38,720
\nexperiencing the bitterness of
\nthe conflict with the Roman <\/p>\n
756
\n00:52:38,720 –> 00:52:41,600
\nauthorities must have found a
\nhelp. <\/p>\n
757
\n00:52:42,360 –> 00:52:48,600
\nThat it is possible eludes us as
\nthey read this masterly account <\/p>\n
758
\n00:52:49,160 –> 00:52:54,360
\nfor the inspired pen of Luke, of
\nthe beginnings of Christianity, <\/p>\n
759
\n00:52:54,640 –> 00:52:58,040
\nand it has its value for us.
\nAs we said in the first address,<\/p>\n
760
\n00:52:58,200 –> 00:53:02,280
\nhow much do we know of what
\nhappened after the year 60 in <\/p>\n
761
\n00:53:02,280 –> 00:53:04,760
\nthe 1st century?
\nVery little. <\/p>\n
762
\n00:53:05,400 –> 00:53:08,440
\nWhy?
\nBecause the records are so <\/p>\n
763
\n00:53:08,640 –> 00:53:13,160
\nincomplete, so casual, the
\nhistory has to be inferred from <\/p>\n
764
\n00:53:13,160 –> 00:53:16,480
\nmerely casual references in this
\nor that writing. <\/p>\n
765
\n00:53:17,480 –> 00:53:20,760
\nAnd it would have been the same
\nwith regard to the 1st 40 or 50 <\/p>\n
766
\n00:53:20,760 –> 00:53:23,920
\nyears but for this inspired
\nrecord. <\/p>\n
767
\n00:53:24,560 –> 00:53:29,440
\nBut it was in this inspired
\nrecord, taking it as far as it <\/p>\n
768
\n00:53:29,440 –> 00:53:35,400
\ndoes, that we see the divine
\nenergy at work in the progress <\/p>\n
769
\n00:53:35,400 –> 00:53:38,880
\nof this movement.
\nWe see it established in <\/p>\n
770
\n00:53:38,880 –> 00:53:42,360
\nfulfillment of the Lord’s
\ncommand that it should begin in <\/p>\n
771
\n00:53:42,360 –> 00:53:46,720
\nJerusalem and extend to Samaria
\nand go outward to the Roman <\/p>\n
772
\n00:53:46,720 –> 00:53:50,120
\nworld.
\nAnd even in the very head <\/p>\n
773
\n00:53:50,520 –> 00:53:56,200
\ncitadel in the capital city of
\nthe Roman world, it was found <\/p>\n
774
\n00:53:56,560 –> 00:54:01,600
\nthat this Christian faith was
\nnot inimical to human interests,<\/p>\n
775
\n00:54:01,600 –> 00:54:06,720
\nnot revolutionary in character.
\nBut so well established was it <\/p>\n
776
\n00:54:06,720 –> 00:54:10,480
\neven in the lifetime of the
\nfirst generation, that the test <\/p>\n
777
\n00:54:10,480 –> 00:54:15,040
\ncase concerning its standing was
\nbefore the highest authorities, <\/p>\n
778
\n00:54:15,280 –> 00:54:19,200
\nas Paul could say to Agrippa
\nconcerning the things connected <\/p>\n
779
\n00:54:19,200 –> 00:54:21,920
\nwith Jesus.
\nThese things were not done in a <\/p>\n
780
\n00:54:21,920 –> 00:54:24,320
\ncorner.
\nThey turned the Roman world <\/p>\n
781
\n00:54:24,320 –> 00:54:29,960
\nupside down, and there’s no
\nquestion about the truth of the <\/p>\n
782
\n00:54:29,960 –> 00:54:35,240
\norigin of the Christian faith.
\nAnd it couldn’t have been <\/p>\n
783
\n00:54:35,240 –> 00:54:40,360
\nbetter, surely have been
\nestablished than by this writing<\/p>\n
784
\n00:54:40,680 –> 00:54:44,320
\nof Luke.
\nNow we are conscious of many, <\/p>\n
785
\n00:54:44,320 –> 00:54:46,960
\nmany deficiencies in the course
\nof this address. <\/p>\n
786
\n00:54:47,400 –> 00:54:51,280
\nIt really is a course that ought
\nto extend over a whole winter. <\/p>\n
787
\n00:54:52,200 –> 00:54:55,920
\nBut it may be that what has been
\nadvanced will help you in your <\/p>\n
788
\n00:54:55,920 –> 00:55:02,240
\nown individual studies to see a
\nlittle more fuller light on the <\/p>\n
789
\n00:55:02,240 –> 00:55:05,680
\nrecord, the greater
\nunderstanding and appreciation <\/p>\n
790
\n00:55:06,280 –> 00:55:09,720
\nof the blessed truth which has
\nbeen revived in our own day. <\/p>\n
791
\n00:55:10,440 –> 00:55:13,240
\nAnd if it should be, as was
\nsuggested in an address this <\/p>\n
792
\n00:55:13,240 –> 00:55:17,680
\nmorning, that there might be a
\nreversal of our position in any <\/p>\n
793
\n00:55:17,680 –> 00:55:21,600
\nway in the trial, in the
\nstruggles of the last days, why <\/p>\n
794
\n00:55:21,600 –> 00:55:23,960
\nthen actually become a new book
\nto us? <\/p>\n
795
\n00:55:24,960 –> 00:55:30,200
\nBecause it will be a transcript
\nfrom life that will then enter <\/p>\n
796
\n00:55:30,200 –> 00:55:32,320
\ninto our own experiences.\n<\/p><\/div>\n","protected":false},"excerpt":{"rendered":"
Class 4 from this series was used in GCT Episode 381. 1 00:00:00,200 –> 00:00:03,520 And…<\/p>\n","protected":false},"author":1,"featured_media":786,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":{"_monsterinsights_skip_tracking":false,"episode_type":"","audio_file":"https:\/\/anchor.fm\/s\/8765608\/podcast\/play\/112900723\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2025-11-20%2F3289a588-a1bf-552f-33f9-bfc49f7f6116.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:55:24","filesize":"50.73M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[],"series":[18],"class_list":["post-1417","podcast","type-podcast","status-publish","has-post-thumbnail","hentry","series-gct-ext"],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t