Then all the city was stirred up, and the people ran together. They seized Paul and dragged him out of the temple, and at once the gates were shut. Acts 21:30 

Acts 21:17–36 – The Story of the Church: Living Into This Drama in the 21st Century
Twenty-sixth Sunday after Pentecost | Reign of Christ – November 21, 2021 (am)
 

Our text this morning is of one piece with the passage Nick will preach next Sunday, God willing, 21:37-22:29. Here we see Paul’s initial reception in Jerusalem (17), first from those in Mnason’s house (16) and then, the [next] day, from James and all the elders of the Jerusalem church (18). Luke records that they glorified God when they heard it! (20)

Next, we’ll see the elders’ recommendation to Paul about how he might regain the favor of the [believing] Jews (20b-26). And that is followed by an unmistakable demonstration of the fact that their idea didn’t work very well! (27-36)

That’s as far as we’ll go today. But then, next Sunday we’ll see Paul gain permission to [address this crowd] (37-40) then deliver that [address] (22:1-21) But, once again, he’ll hear the opposition of the Jews and then face the resulting response of the Roman military (22:22-29).

So, this week and next week really are of one piece. And this week is just the set-up to the main event in next week’s text—the first of five recorded speeches from Paul over the next five chapters, defending himself, defending the faith. But Luke gives a fair amount of attention to the set-up, so we’re going to give our attention to it this morning.

There’s no part of it that’s really that hard to understand, but I do believe there are some helpful insights we could gain from it, some lessons we could learn for our day.

We know what Peter wrote to his people: 1Pe.4:12 … do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. 13 But rejoice insofar as you share in Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed. Paul wrote to Timothy: 2Ti.3:12 Indeed, all who desire to live a godly life in Christ Jesus will be persecuted. And with regard to Paul in particular, Jesus said to Ananias: 9:16 … I will show him how much he must suffer for the sake of my name. Persecution is a fact of Christian life.

We see that in Paul’s life this morning. And while it’s less evident in our lives, we can learn through him some of the most unfair and offensive characteristics of persecution so that we’re better equipped not to be surprised by them. Let’s do this in two parts this morning.

The Wide-Ranging Experiences of Paul’s First Week in Jerusalem

We’ve already mentioned that Paul was gladly received by the brothers (17) in Mnason’s house (16) when he and his team initially arrived in Jerusalem (17). And then on the following day, James and all the elders of the Jerusalem church (18) glorified God when they heard all that [He] had done among the Gentiles through [Paul’s] ministry (20). But the positive responses ended there.

After their rejoicing, James and the elders began to inform Paul of what was happening in Jerusalem (20b-21), what he was going to face, why the promised persecution was going to arise. 20 … You see, brother, how many thousands there are among the Jews of those who have believed. They are all zealous for the law, 21 and they have been told about you that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children or walk according to our customs. Now this surely wasn’t true! There are many evidences of that in Paul’s letters that were being written during these very days. But we also know that this is a confusing topic. Gentiles surely don’t need to observe Jewish law to become Christians. But also, Jews don’t need to lay down their Jewish practices just because they became Christians. This is clear. But it’s also complicated. In several familiar texts (Rom.14-15; 1Co.8-10), Paul explained in detail the need to show toleration for [each] other in these disputable matters (Marshall 1980 364). So, anyone who didn’t like what Paul was preaching, or maybe just didn’t like Paul, could easily build a case that he was saying whatever they needed him to be saying to justify their canceling his message, or perhaps even canceling him personally! Cancel Culture is not new! It goes way back in history! And Christianity has long been a unique target of it.

It’s important for us to see, though, that those whom James and the elders were identifying as zealous for the law (20) were Christians! They were like those at the Jerusalem Council 15:5 … who belonged to the party of the Pharisees, and who rose up and said, “It is necessary to circumcise [the Gentiles] and to order them to keep the law of Moses.” The reason it’s important for us to see this is that we need to recognize and to remember that it’s possible for Christians to get extraneous ideas so intertwined with their faith that they unwittingly add them into the gospel. They make them necessary for saving belief.

Political ideas are especially ripe for inclusion in this recipe in our day. I’m actually acquainted with some genuine, fruit-bearing Christians who are part of a church where the majority of people honestly cannot believe it’s possible to be Republican and be a Christian! How can a lover of Christ, a lover of God’s Word, support a party that places such a low priority on care for the poor and oppressed among us, and seems so strongly opposed to caring well for God’s creation by fighting every initiative to address global warming?

Meanwhile, in other churches—perhaps ones a bit more familiar to us—I’m actually acquainted with some genuine, fruit-bearing Christians honestly cannot believe it’s possible to be a Democrat and be a Christian! How can a lover of Christ, a lover of God’s Word, support a party that places such a low priority on the value of unborn human life, and seems so strongly opposed to caring well for God’s creation by endorsing fluid gender and same-sex marriage?

That’s where the arguments begin. And then they heat up pretty quickly from there. And there surely are strong feelings on each side. But, bottom line for this morning, let’s be reminded from Paul’s experience here in Jerusalem how easy it is for Christians to get extraneous ideas intertwined with the gospel to the point where they can actually become a test for genuine, saving belief, and surely are already a prerequisite for Christian fellowship.

The public demonstration the elders recommended to Paul (22-24) was his participation in and funding of the completion of a Jewish vow ritual for four unnamed men the elders identified (23). Through this action, the elders anticipated that all the people will know that there is nothing in what they have been told about [Paul], but that [he lived] in observance of the law (24). Now, according to the Mishnah (Naz.3:6), since Paul was coming from overseas, he would have had to regain ceremonial purity by a seven-day ritual… before he could be present [in the… temple] at the [completion] ceremony [for these] four [men]. So, what Paul did was [report to the priest at the start of his seven days of purification, to] inform him that he [would be] providing the funds for the offerings of [these] four… men…, and then return to the temple at regular intervals during the week for the appropriate rites for his own purification to be completed (Longenecker 1038). But that didn’t work very well!

27 When the seven days were almost completed, the Jews from Asia, seeing him in the temple, stirred up the whole crowd and laid hands on him, 28 crying out, “Men of Israel, help! This is the man who is teaching everyone everywhere against the people and the law and this place—so, against the Jews, the law, and the temple. Moreover, he even brought Greeks into the temple and has defiled this holy place.” Now, we find out in the very next verse (29) that this latter part wasn’t true. And we already know from previous scenes in this history that the other parts aren’t true either. I mean, Paul had Timothy circumcised (16:3) when he joined the team because his Jewish mother hadn’t already done so!

But the facts (cf. 34) didn’t matter to these Asian Jews because their minds were already made-up about Paul. 30 Then all the city was stirred up, and the people ran together. They seized Paul and dragged him out of the temple, and at once the gates were shut. What an amazingly ironic and symbolic description! The temple of God (on which Jesus had pronounced judgment [Luk.21:5-6]) was closing its gates to the one who was God’s chosen instrument… to carry [His] name before the Gentiles and kings and the children of Israel! (9:15) This crowd was ready for a public lynching! (31) And the only thing that stopped it was the arrival of the Roman tribune with his soldiers and centurions (31-32). They intervened, arrested Paul (33-35), and tried to get him to safety, but 36 … the mob of the people followed, crying out, “Away with him!”

Learning with Paul in the School of Persecution in Jerusalem

So, this is what happened during Paul’s first week in Jerusalem. Persecution began in earnest! And how it showed itself is still instructive to us in our day, even all these centuries later.

But first, some introductory thoughts: persecutors have no interest in fairness. Learning to defend the truth is good for conversations with people who’re open to relationship with God. But truth is of no consequence to persecutors. It’s not really the truth about what you’re preaching that bothers them. They just don’t get that angry about truth and error. What makes them mad is when they feel like they’re going to lose something. And they get really mad when they think they’re going to lose something of great value to them. That’s what’s happening in Muslim countries. But there are manifestations of the same much closer to home than that!

For instance, for those who support abortion rights, the truth of the argument on whether a fetus is a person really doesn’t matter. It’s put up against their freedom to do what you want to do. And that battle will never be won! Some want the freedom to be sexually active without life-long consequences. Others just want freedom of self-determination. And if someone has to die in defense of that freedom, so be it. That’s the way it’s been throughout human history: some people die in defense of freedom for others. And in that battle, if it has to be unborn tissues and organs that die, so be it—in fact, all the better. Those people have never known self-determination in any case. They’ve not yet been born into this world, so they don’t know what they’re missing, or what they’re losing!

The problem here is that those little beings themselves never had the freedom to choose whether they’d like to lay down their lives for this cause. And the fact that they don’t yet have a voice is enough for others to fill in that void and speak for them, on their behalf.

But just think of the freedom that’s forfeited in that exchange! If you can’t speak for yourself, defend your own freedom, we’ll just use you to defend ours? We’ll sacrifice your life to secure our good, at least our current perception of our good? And no one’s worse off? Really?

That’s how persecution works. Truth doesn’t matter. My freedom, my self-determination, my perception of my good is what matters to me. If you threaten that, I’m against you. And if you’re not strong enough to defend yourself, I’ll stop at nothing, not even murder, to silence you. That expression of injustice is really hard to take when it’s aimed at you! But that’s just what Jesus said would be aimed at us, at believers, as the last days progress: Luk.21:16 You will be delivered up even by parents and brothers and relatives and friends, and some of you they will put to death. 17 You will be hated by all for my name’s sake. And I believe that distilling three principles from right here would be helpful for us as we prepare for these coming days.

1. Persecutors rarely have a clear idea of what you’re teaching. We can see that right here when they say that Paul is [teaching] all the Jews who are among the Gentiles to forsake Moses (21), and that he’s teaching everyone everywhere against the [Jews] and the law and [the temple] (28). These were straight-up lies! They were provable as false! But persecutors don’t care about that. They feel threatened so the turn to attack mode. This is good for us to know!

2. Persecutors rarely have accurate information on what you’re doing. We can see that right here where the Jews supposed that Paul had brought [Trophimus the Ephesian] into the temple and… defiled [the] place (29). Assumptions are as good as facts to persecutors! And oftentimes they’re even better sometimes. It’s good for us to know this! And it’s good for us to remember when we hear accusations about brothers and sisters. Press on in love at such times! [Bear] all things, [believe] all things, [hope] all things, [endure] all things (1Co.13:7), until truth (or falsehood) is proven.

3. Persecutors rarely have any interest is due process. What would’ve happened if word hadn’t [come] to the tribune of the cohort that all Jerusalem was in confusion? (31) What would’ve happened if he hadn’t at once [taken] soldiers and centurions and [run] down to them? (32) Would the Jews have stopped beating Paul on their own? (32) I don’t think so! Due process isn’t a high priority for persecutors. In fact, at times it’s an obstacle. It’s good for us to know that, and to keep it in mind as a biblical precedent!

Conclusion

This is just some of the instruction we can discern and draw from Paul’s first week in Jerusalem. Persecution isn’t pretty. It isn’t petty. And it isn’t fair—no part of it. It’s ugly in every expression. And yet it’s our inheritance in this life, as true believers in likeness to our Savior. So, it’s good for us to understand some things about it, to be prepared when we see it so that we’re not surprised, as though something strange were happening to [us] (1Pe.4:12).

And even while we’re largely free of this level of opposition and suffering in our area of the world, one of the ways we can keep fresh in our understanding of it is to pray faithfully for our brothers and sisters around the globe who face it daily. That would be the majority of Christians of the face of the planet, I believe. Heb.13 tells us to: 3 Remember those who are in prison, as though in prison with them, and those who are mistreated, since you also are in the body. We’re part of the same body of Christ together. And praying for them in this way could be great preparation toward handling such treatment when it comes our way.

This could sound like a downer of a take-away this morning—pray for those is persecution so that you’ll be more likely to recognize it and endure well when it comes on you—but there are rich and sweet promises that Jesus makes to us in the midst of it that remove a bit of the sting. For instance, to the church in Smyrna (from the same Region where these Jews came from who stirred up Jerusalem against Paul [27]) Jesus said: Rev.2:10 Do not fear what you are about to suffer. … Be faithful unto death, and I will give you the crown of life. 11 He who has an ear, let him hear what the Spirit says to the churches. The one who conquers will not be hurt by the second death. Do you hear what he’s saying? He’s saying that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us! (Rom.8:18) He’s saying that this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison! (2Co.4:17) He’s saying, yes, there’s suffering in this life. What else would you expect from a fallen world? But walking with Him, suffering with Christ, is worth it! It will not be wasted! His own suffering-unto-glory proves that!

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Resources

Beale, G. K. and D. A. Carson, eds. 2007. Commentary on the New Testament Use of the Old Testament. Acts, by I. Howard Marshall, 513-606. Grand Rapids: Baker Academic.

Beveridge, Henry, ed. Commentary upon the Acts of the apostles, vol. 1, by John Calvin. Translated by Christopher Featherstone.

Bruce, F. F., ed. 1988. The New International Commentary on the New Testament. The book of Acts, revised, by F. F. Bruce. Grand Rapids: Eerdmans.

Carson, D. A., R. T. France, J. A. Motyer, and G. J. Wenham, eds. 1994. New Bible Commentary 21st Century Edition. Acts, by Conrad Gempf, 1066-1114. Leicester, Eng.: InterVarsity.

Dockery, David S, ed. 1992. New American Commentary. Vol. 26, Acts, by John B. Polhill. Nashville: Broadman & Holman.

Grudem, Wayne, ed. 2008. ESV Study Bible. Study notes on Acts, 2073-2156, by John B. Polhill. Wheaton: Crossway.

Longman III, Tremper and David E. Garland, eds. 2007. Expositor’s Bible Commentary. Vol. 10, Acts, by Richard N. Longenecker, 665-1102. Grand Rapids: Zondervan.

Morris, Leon, ed. 1980. Tyndale New Testament Commentaries. Vol. 5 Acts, by I. Howard Marshall. Downers Grove: InterVarsity.

Stott, John, ed. 1990. The Bible Speaks Today. The Message of Acts, by John Stott. Leicester, Eng.: InterVarsity.

NEXT WEEK: Acts 21:37–22:29, Nick Conner