guard, 2 Chronicles 36: 10-21 – see also 3rd captivity.
Jeremiah 39: 9-10; 52: 12-27.
End Of Captivity
2 Chronicles 25: 12; 29: 10; 36: 22-23 – Ezra 1: 1-4
| THE FASTS OF THE CAPTIVITY |
|---|
| The inquiry as to the need to continue the fasts of the captivity after the return from Babylon is of great interest and importance in our own days of recovery. |
|---|
Zechariah 7: 1-7
"And it came to pass in the fourth year of king Darius, that the word of Jehovah came unto Zechariah on the fourth day of the ninth month, even in Chislev, when Bethel had sent Sherezer and Regem-Melech, and his men, to supplicate Jehovah, and to speak unto the priests that were in the house of Jehovah of hosts, and to the prophets, saying,
- "Should I weep in the fifth month, separating myself, as I have done now so many years?
"And the word of Jehovah of hosts came unto me, saying, Speak unto all the people of the land, and to the priests, saying,
- "When ye fasted and mourned in the fifth and in the seventh month, even those seventy years, did ye really fast unto me, even unto me?
- "And when ye ate and when ye drank, was it not you that were eating and drinking?
- "Are not these the words that Jehovah cried by the former prophets, when Jerusalem was inhabited and at peace, and her cities round about her, when the south and the lowland were inhabited?".
Zechariah 8: 18-19
"And the word of Jehovah of hosts came unto me, saying, Thus saith Jehovah of hosts:
- "The fast of the fourth month and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful gatherings. Love ye then truth and peace".
A Chronological Summary of the Great Disasters
10th month – Jerusalem Besieged
2 Kings 25: 1-2; Jeremiah 39: 1
Jeremiah 52: 4-5; Ezekiel 24: 1-2
In the 10th month, on the 10th of the month – in the 9th year of the reign of Zedekiah – Nebuchadnezzar, the King of Babylon, besieged Jerusalem. The siege lasted 19 months.
4th month – Jerusalem Taken And Destroyed
2 Kings 25: 3-7; Jeremiah 39: 2-10; Jeremiah 52: 6-11
In the 4th month, on the 9th of the month – in the 11th year of the reign of Zedekiah – the famine prevailed. The city was broken into, Zedekiah's army was scattered from him.
- Zedekiah was taken captive to Babylon. There his sons were slaughtered in front of him before his eyes were put out.
5th month – The House Of Jehovah Burned
2 Kings 25: 8-21; Jeremiah 52: 12-28
In the 5th month, on the 7th of the month – in the 19th year of the reign of Nebuchadnezzar – the house of Jehovah was burned.
- The vessels of the house and the people of Judah were take captive to Babylon; only the poor were left to take care of the land.
7th month – Gedaliah Assassinated
2 Kings 25: 24-26; Jeremiah 41: 1-3, 16-18
In the 7th month Gedaliah, who had been appointed governor of Judah by
Nebuchadnezzar, was assassinated.
- Elishama, who was of the royal seed, also murdered the Jews and Chaldeans who were with Gedaliah. The people fled to Egypt despite Jeremiah's warning.
The Origin Of The Four Fasts
The siege and fall of Jerusalem, the burning and pillaging of the house of Jehovah, and the carrying away of the people to Babylon were traumatic experiences.
- However, the severe discipline of God had shocked some of the people at least into a realization of the seriousness of their departure from God.
- As in Elijah's day, God would have set apart the godly for Himself. 1 Kings 19: 18; Psalm 4: 3; Daniel 1: 6-20.
- Such persons would feel deeply the dishonour to God which their failure had caused.
These four great national disasters were commemorated by annual fasts.
- However, the reality that prompted their inception, and continued while the grim memories lingered in the minds of those who had been there,
- had given way to a frigid formalism during the seventy years of captivity.
- A similar decline took place during the forty years of the wilderness journey. Amos 5: 25-27; Acts 8: 42-43.
The passage of time and the fading of memories, the rising up of new generations and the inevitable decline in commitment,
- all contributed to both fasts and feasts becoming empty and meaningless, or only occasions for self-satisfaction.
The Lesson for Today
We, who can look back at the disastrous divisions among those who professed to hold to the unity of the Spirit, should take the experience of the exiles to heart.
- Where is the genuine spirit of fasting and bearing the iniquity of the sanctuary?
- Where is the lowliness and humility which would bear the responsibility personally rather than put all the blame upon those from whom we have been separated for many years? Daniel 9: 23.
- These are solemn considerations which demand our urgent attention, and call for humiliation before God.
The observance of the fasts had continued after the return to the land at the end of the seventy years of captivity.
- Some 20 years after the return, in the fourth year of Darius, the building of the temple had resumed but it was still two years from completion.
- Ezra 4: 24; 6: 1; Haggai 1: 15; Zechariah 7: 1.
- At that time an inquiry was raised as to whether the fast of the fifth
month, in memory of the burning of the house of Jehovah, should be continued.
The inquiry provided an occasion for Jehovah to reveal His purpose to do good to Judah and Jerusalem, and to proclaim
- that the fasts, their purpose now being past, would be turned into joy and gladness, and cheerful gatherings".
- Let us turn to God about past sorrows in the testimony and move on positive lines of recovery.
- Let us commit ourselves afresh to the service of God in His holy
temple. Ephesians 2: 18-22; 3: 20.21.
- May He turn our sadness into joy and our weakness into strength.
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| EZEKIEL'S "THIRTIETH YEAR" |
"Now it came to pass in the thirtieth year …
it was the fifth year of king Jehoiachin's captivity", Ezekiel 1: 1-2.
|
|---|
There have been many speculations as to "the thirtieth year", but the explanation is simple, as the following table shows.
- Feeling the severe discipline of the captivity, Ezekiel dates everything from Josiah's great passover –
- as we, in that sense, date everything from
the beginning of the last great assembly revival which began c. 1827.
| EZEKIEL'S "THIRTIETH YEAR"
|
|---|
Scriptures
2 Chronicles 34: 1
2 Chronicles 35: 18-19
2 Chronicles 36: 2
2 Chronicles 36: 5
2 Chronicles 36: 9
Ezekiel 1: 2
Ezekiel 1: 1
|
Events
Josiah reigned 31 years;
Great Passover in his 18th year
Years to the end of Josiah's reign =
Jehoahaz reigned 3 months
Jehoiakim reigned 11 years
Jehoiachin reigned 3 mos., 11 days
5th year of Jehoiachin's captivity
"the thirtieth year" =
|
Years
31.00
-17.50
13.50
.25
11.00
.25
5.00
30.00
|
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| JESUS – HIS PERSONAL NAME |
| The Lord Jesus has many names or titles which cover both His personal and official glories – both divine and human (i.e., in His Manhood). But as Man He only has one personal name – Jesus! |
This personal name is used many times in the gospels and elsewhere to refer to the Lord, but there are three distinct and special uses of it – at the beginning, middle and end of the New Testament.
- The first time it is used by an angel of the Lord to indicate the name to be given to Him.
- The other two times Jesus uses it to identify Himself.
- In each instance the personal name is used in a very intimate manner – not with the sense of distance that an official title would imply.
The name of Jesus is used in each of these instances to identify the Lord
personally, in some unique way, with the peculiar circumstances of His people.
- "Thou shalt call His name Jesus, for He shall save His people from their sins", Matthew 1: 21.
The name is divinely assigned to Him in connection with
the deep need of His people.
The name Jesus (the Greek form of Joshua, i.e., Jah the Saviour – see Hebrews 4: 8) defines who He is and how deeply He will involve Himself to save His people from their sins.
- "I am Jesus, whom thou persecutest", Acts 9: 5.
This goes further. The people whom He has saved to be His own are, in their faithfulness to Him, being viciously persecuted.
He intervenes on their behalf, stopping the persecutor, Saul, and converting him as well. He thus closely and intimately identifies Himself with His suffering people. To persecute the people of Jesus is to persecute Jesus Himself!
- "I Jesus have sent Mine angel to testify these things to you in the assemblies", Revelation 22: 16.
He again, and finally, identifies Himself as Jesus. John has been shown many terrible things to come and also the final triumph – but what about the saints? Will they be left to go through those dreadful times predicted? No, indeed!
Jesus shows again how closely He identifies Himself with His people. He sends a message – a message of hope. He says He is "the bright and morning star" (v. 16) and "Yea, I come quickly" (v. 20).
He is coming for His own and coming soon! He isn't sending anyone else for us. He is coming Himself ! Jesus is coming!
What assurances of His own personal and intimate interest in us in all our circumstances! "I Jesus".
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WOMEN
IN THE GENEALOGY OF JESUS |
| Compared with the features to be pursued in days of breakdown.
"But youthful lusts flee, and pursue righteousness, faith, love, peace, with those that call upon the Lord out of a pure heart", 2 Timothy 2: 22. |
Thamar – Righteousness
"and Juda begat Phares and Zara of Thamar", Matthew 1: 3.
"And Judah acknowledged them, and said, She is more righteous than I, because I have not given her to Shelah my son", Genesis 38: 26
Rachab – Faith
"and Salmon begat Booz of Rachab", Matthew 1: 5.
"By faith Rahab the harlot did not perish along with the unbelieving, having received the spies in peace", Hebrews 11: 31.
Ruth – Love
"and Booz begat Obed of Ruth", Matthew 1: 5.
"… but Ruth clave to her … And Ruth said, Do not intreat me to leave thee, to return from following after thee; for whither thou goest I will go, and where thou lodgest I will lodge: thy people shall be my people, and thy God my God; where thou diest will I die, and there will I be buried. Jehovah do so to me, and more also, if aught but death part me and thee!",
Ruth 1: 14-17.
- While the actual word love is not used in connection with Ruth, her absolute and unconditional commitment to Naomi, to Naomi's people and to Naomi's God is, in fact, the definitive exptression of love. Compare the Hebrew bondman, Exodus 12: 1-6.
Her of Urias – Peace
"And David begat Solomon, of her that had been the wife of Urias", Matthew 1: 6.
"and she bore a son, and he called his name Solomon;" i.e., peaceful "and Jehovah loved him", 2 Samuel 12: 24.
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| GATHERED TO HIS NAME |
"For where two or three are gathered together unto My name,
there am I in the midst of them", Matthew 18: 20.
|
|---|
There are those who take up this verse, some even putting it on their notice boards, in a futile attempt to distinguish themselves from the sects with their various denominational names.
- This is a presumptuous and unworthy use of His Name as such
groups are often identified with many unscriptural practices, thus violating "the Lord's commandment", 1 Corinthians 14: 37.
- If we are to truly gather together unto His Name we should understand the force of His Name, and His character – and in the light of that give Him the central place in all our gatherings.
Matthew introduces Him as "Jesus Christ, Son of David, Son of Abraham",
Matthew 1: 1 – Jehovah's Anointed, in whom the promises will be fulfilled that to Him were made.
- The following passages from Matthew, should be considered. Only a few thoughts which come immediately to mind can be shared here.
"And she shall bring forth a son, and thou shalt call His name Jesus, for He shall save His people from their sins … Behold, the virgin shall be with child, and shall bring forth a son, and they shall call His name Emmanuel, which is, being interpreted, ' God with us ' … and he called His name Jesus", Matthew 1: 21-25.
- As Jesus – Jah the Saviour – He is the great Deliverer, acting as Jehovah of old to save His people from that which the Egyptian bondage typified – bondage to the god of this world.
- If we have not experienced deliverance from the religious and commercial entanglements of the world we cannot gather to His Name.
"Behold My servant, whom I have chosen, My beloved, in whom My soul has found its delight. I will put My Spirit upon Him, and He shall shew forth judgment to the nations … and on His name shall the nations hope", Matthew 12: 18-21.
- We must joyfully share God's delight in Him and in the divine distinctions placed on Him if we are to hope on His Name – and gather to it.
"And Jesus coming up spoke to them, saying, All power has been given Me in heaven and upon earth. Go therefore and make disciples of all the nations, baptising them to the name of the Father, and of the Son, and of the Holy Spirit; teaching them to observe all things whatsoever I have enjoined you. And behold, I am with you all the days, until the completion of the age", Matthew 28: 18-20.
- He now has "all power" and is presently using it for blessing as He will soon use it in the judgment of evil.
- He is not here personally but His Name remains.
- In the waiting time we can and should gather together in the sense of His power, not as defeated but as overcomers awaiting His glorious manifestation.
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| PARALLELISMS IN JOHN'S MINISTRY |
| John's gospel seems to provide the answers to the failures, or the means of strengthening what is right, as seen in the Lord's evaluation of the assembly in its prophetic history – and would thus be used by the Spirit to guide us into a path pleasing to the Lord in these days of breakdown. |
Ephesus
“thou hast tried them who say that themselves are apostles and are not, and hast found them liars”, Revelation 2: 2.
“Jesus answered and said to him, Thou art the teacher of Israel and knowest not these things!”, John 3: 10.
Smyrna
“those who say that they themselves are Jews, and are not, but a synagogue of Satan”, Revelation 2: 9.
“for Jews have no intercourse with Samaritans”, John 4: 9.
Pergamos
“Antipas My faithful witness”, Revelation 2: 13.
An unfaithful witness: “The man went away and told the Jews that it was Jesus who had made him well”, John 5: 15.
Thyatira
“she teaches … to … eat of idol sacrifices … and her children I will kill with death”, Revelation 2: 20.
“Unless ye shall have eaten the flesh of the Son of man, and drunk his blood, ye have no life in yourselves”, John 6: 53.
Sardis
“thou hast a name that thou livest, and art dead”, Revelation 3: 1.
“Has not Moses given you the law, and no one of you practises the law?” John 7: 19.
Philadelphia
“behold, I have set before thee an opened door, which no one can shut, because thou hast a little power, and hast kept My word, and hast not denied My name”, Revelation 3: 8.
“If ye abide in My word, ye are truly My disciples; and ye shall know the truth, and the truth shall set you free”, John 8: 31-32.
Laodicea
“knowest not that thou art … blind … I counsel thee to buy of Me eye-salve to anoint thine eyes, that thou mayest see”, Revelation 3: 17-18.
“A man called Jesus made mud and anointed mine eyes … I saw … that they which see not may see, and they which see may become blind”, John 9 11, 39.
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| TIME IN JOHN'S GOSPEL |
| It is generally accepted that John wrote his gospel near the end of the first century, approximately 98 AD. By that time the Lord's words had been fulfilled: "Jerusalem shall be trodden down of [the] nations until the times of the nations be fulfilled", Luke 21: 24.The ancient Jewish customs would no longer hold sway among believers and those to whom he wrote would by then be more familiar with Roman time. |
John uses Roman time – as we do – starting the day from midnight and counting the hours from that point.
- In this he differs from the other gospel writers who use Jewish time, counting the hours from dawn – approximately 6:00 am.
The following passages are clearly understandable by Roman time – otherwise some of them are incomprehensible.
- “He says to them, Come and see. They went therefore, and saw where He abode; and they abode with Him that day. It was about the tenth hour”, John 1: 39.
- It was about 10:00 am. On Jewish reckoning it would be 4:00 pm which would hardly justify “abode with Him that day.”
- “Now a fountain of Jacob's was there; Jesus therefore, being wearied with the way He had come, sat just as He was at the fountain. It was about the sixth hour”, John 4: 6.
- It would be about 6:00 pm, after a day’s journey – not 12:00 noon by Jewish reckoning.
- “He inquired therefore from them the hour at which he got better. And they said to him, Yesterday at the seventh hour the fever left him”, John 4: 52.
- This is the only passage where there could be any question as to which method of reckoning was used.
- “(now it was the preparation of the passover; it was about the sixth hour;) and he says to the Jews, Behold your king!”, John 19: 14.
- It was about 6:00 am, the Jewish trials having taken place in the night, not 12:00 noon – as the synoptics confirm.
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| THE TRIAL OF JESUS |
| The Trial Of Jesus: Jewish (1-3) and Roman (1-3)
|
|---|
THE JEWISH TRIALS
Jewish 1 – before Annas – peculiar to John
John 18: 13-23
Jewish 2 – before Caiaphas and the Sanhedrim at night
Matthew 26: 57-66; Mark 14: 53-65; Luke 22: 54, 63-65; John 18: 24
Jewish 3 – before the whole Sanhedrim in the morning
Matthew 27: 1; Mark 15: 1; Luke 22: 66-71; John 18: 28
THE ROMAN TRIALS
Roman 1 – before Pilate
Matthew 27: 11-13; Mark 15: 2-5; Luke 23: 1-5; John 18: 28-38
Roman 2 – before Herod – peculiar to Luke
Luke 23: 6-12
Roman 3 – before Pilate
Matthew 27: 15-26; Mark 15: 6-15; Luke 23: 13-25; John 18: 39 – 19: 16
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| THE SEVEN CRIES FROM THE CROSS |
| “that the scripture might be fulfilled” |
|---|
1 – Luke Only
“And Jesus said, Father, forgive them, for they know not what they do. And, parting out his garments, they cast lots”, Luke 23: 34.
“and made intercession for the transgressors”, Isaiah 53: 12.
2 – Luke Only
“And Jesus said to him, Verily I say to thee, To-day shalt thou be with Me in paradise”, Luke 23: 43.
“He shall see of the fruit of the travail of His soul, and shall be satisfied”, Isaiah 53: 11.
3 – John Only
“Then He says unto the disciple, Behold thy mother. And from that hour the disciple took her to his own home”, John 19: 27.
“Honour thy father and thy mother”, Ex. 20: 12.
4 – Matthew And Mark Only
“… but about the ninth hour Jesus cried out with a loud voice, saying, Eli, Eli, lama sabachthani? that is, My God, My God, why hast thou forsaken Me?”, Matthew 27: 46.
“… and at the ninth hour, Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, My God, why hast thou forsaken Me?”, Mark 15: 34
“My God, My God, why hast thou forsaken Me?”, Psalm 22: 1.
5 – John Only
“After this, Jesus, knowing that all things were now finished, that the scripture might be fulfilled, says, I thirst”, John 19: 28.
“Yea, they gave Me gall for My food, and in My thirst they gave Me vinegar to drink”, Psalm 69: 21.
6 – John Only
“When therefore Jesus had received the vinegar, he said, It is finished; and having bowed His head, He delivered up His spirit”, John 19: 30.
“They shall come, and shall declare His righteousness unto a people that shall be born, that He hath done it”, Psalm 22: 31.
7 – Luke Only
“And Jesus, having cried with a loud voice, said, Father, into Thy hands I commit My spirit. And having said this, He expired”, Luke 23: 46.
“Into Thy hand I commit My spirit”, Psalm 31: 5.
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GALATIANS
TO WHOM WAS IT WRITTEN AND WHEN? |
| Scholars are divided on the identification of "the assemblies of Galatia" and consequently on the time when Paul wrote the epistle. |
Some, espousing the North Galatian theory, contend that "Galatia" should be understood in its older sense as referring only to that part of central Asia Minor originally occupied by the Gallic Celts.
- They reason that Paul established assemblies there on his second missionary journey – Acts 16: 6 – re-visiting them on his third journey – Acts 18: 23 – and wrote the epistle subsequently.
Others, preferring the South Galatian theory, hold that Paul refers to the Roman province of Galatia established by Augustus in 25 B.C. This province included additional territory to the south, in which Pisidian Antioch, Iconium, Lystra and Derbe were situated.
- These then would be "the assemblies of Galatia" established on Paul's first journey, accompanied by Barnabas. The date of the epistle could thus have been much earlier.
The internal evidence all favours the South Galatian theory.
- Being a Roman citizen – Acts 22: 25-29 – Paul would be far more likely to use "Galatia" to denote the Roman province rather than use it in the older and then obsolete sense.
- Paul and Barnabas did establish assemblies in the southern part of the Roman province of Galatia. Acts 13: 13 – 14: 23.
- The statement "And having passed through Phrygia and the Galatian country" clearly refers back to Acts 16: 1-5 – note especially Acts 15: 41 and 16: 4 – and not to some otherwise undocumented trip in which new assemblies were established in northern Galatia.
- "I marvel that ye thus quickly change", 1: 6, indicates that the letter was written shortly after the assemblies were established, which is contrary to the northern theory.
- It also alludes to the well known national trait of fickleness which characterised Galatians.
- Luke gives an example of this idiosyncrasy in recording the quickly changing attitude of the inhabitants of Lystra, and their susceptibility to influence outside influence. Acts 14: 18-19.
- The statement that "even Barnabas was carried away too", 2: 13. would be meaningful to the assemblies of south Galatia, which were the fruit of the labours of Paul and Barnabas.
- It is unlikely that the supposed assemblies of north Galatia – even if such actually existed – would know Barnabas personally, as he and Paul had taken separate paths before Paul's second journey. Acts 15: 36-41.
- There is no evidence that Barnabas returned to Antioch at a later date.
- "As they" Paul and Silas "passed through the cities they instructed them to observe the decrees determined on by the apostles and elders who were in Jerusalem", Acts 16: 4.
- Surely if the decision of Acts 15 had already been made Paul would have referred to it in combating the troublers of the Galatians.
- Can it be believed that after such a landmark decision Peter and Barnabas would be affected by those who came "from James" – especially as James had such a prominent place in that decision? Galatians 2: 12-13; Acts 15: 13-21.
- See 'Sauls' Early History' (in Studies: The Inspiration of the Scriptures) for the chronological sequence and comparison of parallell passages in the relevant sections of Acts and Galatians.
Taking all the internal indications into account, it seems clear that Paul wrote the epistle to the Galatians from Antioch in the long interval – "no little time", Acts 14: 28 – between his return, with Barnabas, from his first journey and their trip to Jerusalem in Acts 15.
Luke's purpose in writing Acts was not to blame or expose. Luke 1: 1-3; Acts 1: 1.
- Therefore he says, "And certain persons, having come down from Judæa, taught …", Acts 13: 1 – without saying, as Paul did, "… from James …", Galatians 2: 12.
- James, whose name was very likely falsely used as authority by those who came to Antioch, dispels any suspicions of having supported that line in his decisive statement at Jerusalem. Acts 15: 13-21.
Peter's dissimulation in Galatians 2: 11-12 is likewise not mentioned by Luke.
- He who had been used to introduce the Gentiles into the assembly, in Acts 10 – 11, does not have his momentary weakness exposed.
It is unlikely that Paul would have mentioned either Peter or James unless it had been necessary in order to emphasize the seriousness of the whole matter to the Galatians.
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In English, 'the Lord's Supper' is equivalent to 'Supper of the Lord' which is not the thought.
- The original does not use a genitive, i.e., 'of the Lord' but an
adjective 'dominical' which means 'lordly'.
- Compare Ministry by F. E. Raven, 6: 119-20.
The English word 'lordly', however, usually refers to the personal manner – not the character – and ordinarily carries an uncomplimentary connotation. The other English adjective for lord is 'noble' but this is hardly suitable either.
To paraphrase – it would be more in keeping to call it the 'regal' or 'imperial' supper – but these adjectives are derived from the words for 'king' and 'emperor', not 'lord' – so there is still some difficulty, although Jesus is "King of kings, and Lord of lords".
Although not the institution of the Lord's Supper, the best illustration is: "There therefore they made Him a supper", John 12: 2.
- Such an occasion takes its dignified character from the personal and official worthiness of the One who is honoured: "to us there is … one Lord, Jesus Christ", 1 Corinthians 8: 6 –
- in contrast to both the "lords many" of the heathen and to the heathen Roman emperor who demanded that divine honours be rendered to him.
- In an unusual flash of brilliance, the usually misleading NIV reads, "Here a dinner was given in Jesus' honour".
- Although on a much higer level, it is analogous to what men call 'a testimonial dinner'.
The other Scriptural term, "breaking of bread", is connected with "remembrance".
- But it is not mere remembering. The divine thought is a memorial.
- Christ has been rejected and cast out but we own Him as the rightful King and sovereign Lord, affirming our allegiance and devotion by the weekly commemoration or memorializing of Him, whose return we await to take up His rightful throne.
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| IMPRISONMENTS OF PAUL |
| Luke ends the Acts with Paul in Rome as a prisoner for “two whole years in his own hired lodging” – but that is not the end of Paul’s history.A comparison of Paul’s personal references in his letters strongly suggests that he was released from prison – presumably after the “two years” – and then was at liberty for an indeterminate period before being again imprisoned.The relevant Scriptures, on which this view is based, are quoted following: |
Paul's First Imprisonment
“But when it had been determined that we should sail to Italy, they delivered up Paul and certain other prisoners to a centurion, by name Julius, of Augustus' company. And going on board a ship of Adramyttium about to navigate by the places along Asia, we set sail, Aristarchus, a Macedonian of Thessalonica, being with us”, Acts 27: 1-2.
“And when we came to Rome, the centurion delivered up the prisoners to the praetorian prefect, but Paul was allowed to remain by himself with the soldier who kept him . . . And he remained two whole years in his own hired lodging, and received all who came to him, preaching the kingdom of God, and teaching the things concerning the Lord Jesus Christ, with all freedom unhinderedly”, Acts 28: 16, 30-31.
“For this reason I Paul, prisoner of the Christ Jesus for you nations … I, the prisoner in the Lord, exhort you therefore to walk worthy of the calling wherewith ye have been called … and for me in order that utterance may be given to me in the opening of my mouth to make known with boldness the mystery of the glad tidings, for which I am an ambassador bound with a chain, that I may be bold in it as I ought to speak”, Ephesians 3: 1; 4: 1; 6: 19-20.
“praying at the same time for us also, that God may open to us a door of the word to speak the mystery of Christ, on account of which also I am bound … Aristarchus my fellow-captive salutes you, and Mark, Barnabas's cousin, concerning whom ye have received orders, (if he come to you, receive him,) … The salutation by the hand of me Paul. Remember my bonds. Grace be with you”, Colossians 4: 3, 10, 18.
“for love's sake I rather exhort, being such a one as Paul the aged, and now also prisoner of Jesus Christ. I exhort thee for my child, whom I have begotten in my bonds, Onesimus … whom I was desirous of keeping with myself, that for thee he might minister to me in the bonds of the glad tidings … But withal prepare me also a lodging; for I hope that I shall be granted to you through your prayers. Epaphras salutes thee, my fellow-prisoner in Christ Jesus”, Philemon 1: 9-10, 13, 22-23.
“Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace …“so that my bonds have become manifest as being in Christ in all the praetorium and to all others; and that the most of the brethren, trusting in the Lord through my bonds, dare more abundantly to speak the word of God fearlessly … but remaining in the flesh is more necessary for your sakes;“and having confidence of this, I know that I shall remain and abide along with you all, for your progress and joy in faith; that your boasting may abound in Christ Jesus through me by my presence again with you … All the saints salute you, and specially those of the household of Caesar”, Philippians 1: 7, 13-14, 24-26; 4: 22.
Paul At Liberty
“Even as I begged thee to remain in Ephesus, when I was going to Macedonia, that thou mightest enjoin some not to teach other doctrines”, 1 Timothy 1: 3.
“For this cause I left thee in Crete, that thou mightest go on to set right what remained unordered, and establish elders in each city, as I had ordered thee”, Titus 1: 5.
“These things I write to thee, hoping to come to thee more quickly; but if I delay, in order that thou mayest know how one ought to conduct oneself in God's house, which is the assembly of the living God, the pillar and base of the truth”, 1 Timothy 3: 14-15.
“When I shall send Artemas to thee, or Tychicus, use diligence to come to me to Nicopolis; for I have decided to winter there. Zenas the lawyer and Apollos set forward diligently on their way, that nothing may be lacking to them”, Titus 3: 12-13.
“whenever I should go to Spain; (for I hope to see you as I go through, and by you to be set forward thither, if first I shall have been in part filled with your company;) … Having finished this therefore, and having sealed to them this fruit, I will set off by you into Spain”, Romans 15: 14, 28.
Paul's Second Imprisonment
“in which I suffer even unto bonds as an evil-doer: but the word of God is not bound”, 2 Timothy 2: 9.
“For I am already being poured out, and the time of my release is come. I have combated the good combat, I have finished the race, I have kept the faith. Henceforth the crown of righteousness is laid up for me, which the Lord, the righteous Judge, will render to me in that day; but not only to me, but also to all who love his appearing.“Use diligence to come to me quickly; for Demas has forsaken me, having loved the present age, and is gone to Thessalonica; Crescens to Galatia, Titus to Dalmatia. Luke alone is with me. Take Mark, and bring him with thyself, for he is serviceable to me for ministry. But Tychicus I have sent to Ephesus. The cloak which I left behind me in Troas at Carpus's, bring when thou comest, and the books, especially the parchments.“Alexander the smith did many evil things against me. The Lord will render to him according to his works. Against whom be thou also on thy guard, for he has greatly withstood our words.“At my first defence no man stood with me, but all deserted me. May it not be imputed to them. But the Lord stood with me, and gave me power, that through me the proclamation might be fully made, and all those of the nations should hear; and I was delivered out of the lion's mouth. The Lord shall deliver me from every wicked work, and shall preserve me for his heavenly kingdom; to whom be glory for the ages of ages. Amen.“Salute Prisca and Aquila, and the house of Onesiphorus. Erastus remained in Corinth, but Trophimus I left behind in Miletus sick. Use diligence to come before winter. Eubulus salutes thee, and Pudens, and Linus, and Claudia, and the brethren all. The Lord Jesus Christ be with your spirit. Grace be with you”, 2 Timothy 4: 6-22.
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MARK and TIMOTHY
THE MORAL SUCCESSORS TO PAUL |
| The following biographical sketches set out what can be gleaned from the Scriptures as to these two young men in their historical setting – and especially in relation to Paul.
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There is a great need of committed young men to day to carry on what has been opened up in the ministries of the revival and the recovery of the truth.
- It is hoped that the experiences of Mark and Timothy will provide stimulation to young men – and young women – even if they have failed to pursue the truth or declined spiritually,
- to take up the great challenge of maintaining the truth which underlies and supports the Lord's Supper and the service of God, until He comes.
- I say this not critically but feelingly, as one who has experienced failure to pursue the truth and spiritual decline – but who has been shown great grace and mercy, and drawn back by the Spirit to our the blessed Lord Jesus.
The many references to Mark show his importance as a warning to all, and especially younger brethren, of the consequences of lack of commitment to the Lord's interests, and as an encouragement that there is ample grace to recover and restore to serviceability.
It is probable that Mark made a veiled reference to himself and his failure when he said,
- "And a certain young man followed Him with a linen cloth cast about his naked body; and the young men seize him; but he, leaving the linen cloth behind him, fled from them naked", Mark 14: 51-52.
- The Lord may have held His last passover in Mark's father's house.
- Judas had gone out before the institution of the Supper to make the final arrangements to betray the Lord. He may well have come with the soldiers and the band to the house, only to find that the Lord and the other disciples had already departed.
- Judas would then suppose that the Lord would have gone to his accustomed resort at Gethsemane, and would lead the band there.
- Mark, hearing the commotion outside, would have thrown the linen sheet about him and hurriedly followed.
- This would account for the presence of the young man who was, clearly, neither part of the Lord's company nor of the crowd with Judas.
While Barnabas and Saul were first in Antioch, prophets came down from
Jerusalem. One of them, Agabus, prophesied that a severe famine was coming.
- The brethren in Antioch sent Barnabas and Saul with aid to the brethren in Judaea. Acts 11: 25-30.
During the time they were in Jerusalem – Acts 12: 1-24 – several notable events took place:
- Herod slew James, the brother of John,
- Then he put Peter in prison, during the days of unleavened bread, purposing to deliver him to the Jews after the passover,
- An angel of the Lord released Peter from prison,
- The Lord smote Herod.
When Peter was released from prison, and had "become clearly conscious in himself, he came to the house of Mary, the mother of John who was surnamed Mark, where were many gathered together and praying", Acts 12: 12-17.
- This is the first mention of Mark by name.
Certain inferences may be made:
- Mary – one of the six in New Testament – was a godly sister, qualified to have the brethren in her home for meetings – compare Lydia, Acts 16: 15,
- She was a woman of means, having a house large enough for many to gather in, and at least one maid – named Rhoda,
- She was a widow, her husband not being named,
- The Lord may have held the last passover and instituted the Supper in this house while her husband was still alive – Mark 14: 12-16,
- This would account for Peter's familiarity, going there first, for he and John had been sent there to make preparations – Luke 22: 7-13,
- Peter may have often been in Mary's house as his voice was easily recognized by Rhoda, the maid,
- Mark's father being dead, Peter undoubtedly took a special interest in him, for he calls him "my son", 1 Peter 5: 13.
After the events of Acts 12, "Barnabas and Saul returned from Jerusalem, having fulfilled the service entrusted to them, taking also with them John, surnamed Mark", Acts 12: 25.
- Barnabas, who was a relative – Colossian 4: 10 – may have suggested taking the fatherless Mark back to Antioch in a sense of responsibility for him.
Barnabas and Saul were sent out from Antioch for a special work and, perhaps at the suggestion of Barnabas, "they had John also as their attendant", Acts 13: 1-5.
- Mark was not chosen by the Spirit for the work and he did not seem to have any exercise himself, for early on in their journey, "John separated from them and returned to Jerusalem", Acts 13: 13.
- Paul and Barnabas completed their mission and returned to Antioch.
After some long time, they returned to Jerusalem again to see the apostles and elders because of the effect of Judaizing teachers who had come to Antioch.
- After spending some time in Jerusalem, Paul suggested to Barnabas that they go back to the places they had visited on their earlier journey and
- "Barnabas proposed to take with them John also, called Mark; but Paul thought it not well to take with them him who had abandoned them, going back from Pamphylia, and had not gone with them to the work".
- This resulted in a separation. Barnabas sailed for Cyprus, his birth place – Acts 4: 36; taking Mark with him.
- "But Paul having chosen Silas went forth, committed by the brethren to the grace of God", Acts 15: 36-40.
Peter may been instrumental in Mark's subsequent recovery, for he says,
- "She that is elected with you in Babylon salutes you, and Marcus my son", 1 Peter 5: 13.
- Peter would doubtless have told Mark of his own failure and of the Lord's service of recovery to himself. Luke 22: 31-34, 61-62; John 20: 15-19; 1 Peter 5: 1-4.
Mark was also reconciled with Paul for, in writing from Rome during his first imprisonment – Acts 28: 30-31 – Paul says,
- "Epaphras salutes thee, my fellow-prisoner in Christ Jesus; Mark, Aristarchus, Demas, Luke, my fellow-workmen", Philemon 23-24.
- "Aristarchus my fellow-captive salutes you, and Mark, Barnabas's cousin, concerning whom ye have received orders, (if he come to you, receive him)", Colossians 4: 10.
In his final imprisonment and facing death, writing to Timothy, Paul says,
- "Take Mark, and bring him with thyself, for he is serviceable to me for ministry", 2 Timothy 4: 11.
- How Paul must have rejoiced, in view of his own imminent departure, to
have Mark available to continue the work of the ministry.
- And what a grand conclusion to have the precious and instructive gospel account, written by Mark in the power of the Spirit.
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On Paul's first journey, with Barnabas, many disciples had been made in Derbe, Timothy's home town – if not his birthplace. Acts 14: 20-21; 20: 4.
- It was likely on that occasion that Timothy's grandmother, Lois, and mother, Eunice, were converted.
- We do know how old Timothy may have been then but he was led to faith in Christ by the prayers and instruction of his grandmother and mother, 2 Timothy 1: 5
- – and through the influence of the Holy Scriptures, as Paul says – "from a child thou hast known the sacred letters, which are able to make thee wise unto salvation, through faith which is in Christ Jesus", 2 Timothy 3: 15.
On his second journey, with Silas, Paul "came to Derbe and Lystra: and behold, a certain disciple was there, by name Timotheus, son of a Jewish believing woman, but the father a Greek, who had a good testimony of the brethren in Lystra and Iconium.
- Him would Paul have go forth with him, and took him and circumcised him on account of the Jews who were in those places, for they all knew his father that he was a Greek", Acts 16: 1-3.
- As Silas replaced Barnabas, so Timothy replaced the unreliable Mark.
- Who could have foreseen that they would be brought together as Paul finished his course?
Timothy was evidently somewhat timid but, nevertheless he was divinely furnished for his service under Paul.
- There had been prophecies as to him and he had received his gift from God by the laying on of hands of the elderhood and of Paul himself. 1 Timothy 1: 18, 4: 14; 2 Timothy 1: 6.
Timothy, though not mentioned by name, was with Paul at Troas, Philippi, Thessalonica and Berea. When the Jews from Thessalonica came to stir up the crowds in Berea
- "immediately the brethren sent away Paul to go as to the sea; but Silas and Timotheus abode there. But they that conducted Paul brought him as far as Athens; and, having received a commandment to Silas and Timotheus, that they should come to him as quickly as possible, they departed", Acts 17: 14-15.
After Silas and Timothy arrived in Athens – not recorded by Luke – Paul was so concerned about the Thessalonians that he sent Timothy back there to confirm and encourage them in their faith.
- As soon as Timothy returned with good news, Paul wrote to them, joining Silas and Timothy with him in the salutation. 1 Thessalonians 1: 1; 3: 18.
- Timothy is also mentioned in the salutation of 2 Thessalonians, which appears to have been written shortly after the first letter.
- Paul appears to have written from Corinth, while staying with Aquila and Priscilla, for Luke says, "when both Silas and Timotheus came down from Macedonia, Paul was pressed in respect of the word, testifying to the Jews that Jesus was the Christ", Acts 18: 5.
- The subject was "the Son of God, Jesus Christ, He who has been preached by us among you (by me and Silvanus and Timotheus)", 2 Corinthians 1: 19.
After more than 18 months in Corinth, Paul left via Cenchrea stopping briefly at Ephesus, where he left Aquila and Priscilla – and went on to Caesarea and to Jerusalem for the feast – Pentecost ?.
- From Jerusalem Paul went to Antioch, and then through Galatia and Phrygia, finally arriving at Ephesus again, where he stayed for at least two years.
- Though unrecorded, it appears that Timothy was with him all this time,
for "when these things were fulfilled, Paul purposed in his spirit to go to Jerusalem, passing through Macedonia and Achaia, saying, After I have been there I must see Rome also. And having sent into Macedonia two of those ministering to him, Timotheus and Erastus, he remained himself awhile in Asia", Acts 19: 21-22.
It is likely that Paul wrote to the Corinthians at this time – 1 Corinthians 16: 5-8 – perhaps even sending the letter with Timothy –
- "For this reason I have sent to you Timotheus, who is my beloved and faithful child in the Lord, who shall put you in mind of my ways as they are in Christ, according as I teach everywhere in every assembly …
- Now if Timotheus come, see that he may be with you without fear; for he works the work of the Lord, even as I", 1 Corinthians 4: 17; 16: 10.
Paul left Ephesus for Macedonia (where he would be rejoined by Timothy) and travelled south to Greece, spending three months there, doubtless visiting Corinth.
- It is likely that he wrote to the Romans while there, accompanied by several including "Timotheus" whom he calls "my fellow-workman", Romans 16: 21.
He intended to sail to Syria but, because of a plot of the Jews, decided to go back through Macedonia – from which he probably wrote the second letter to Corinth,
- in which he associates Timothy with himself in the salutation.
- "And there accompanied him as far as Asia, Sopater son of Pyrrhus, a Berean; and of Thessalonians, Aristarchus and Secundus, and Gaius and Timotheus of Derbe, and of Asia, Tychicus and Trophimus. These going before waited for us in Troas", Acts 20: 4.
Paul made his final journey to Jerusalem from Troas.
- The only one of his seven companions who is definitely said to have been with him in Jerusalem is "Trophimus the Ephesian", Acts 22: 29.
Timothy's whereabouts in this period are not clear.
- Having been chosen by Paul to accompany him, it is inconceivable that he would not remain near Paul – unless sent by Paul on some mission.
- He may have been at Caesarea and allowed access to Paul for Felix, the governor, gave orders "that he should have freedom, and to hinder none of his friends to minister to him", Acts 24: 23.
When Paul is finally sent to Rome, Luke comments only on "Aristarchus, a
Macedonian of Thessalonica, being with us", Acts 27: 2.
- Luke's record of Paul's history ends: "And he remained two whole years in his own hired lodging, and received all who came to him, preaching the kingdom of God, and teaching the things concerning the Lord Jesus Christ, with all freedom unhinderedly", Acts 28: 30-31.
But, clearly, Timothy is with Paul in Rome during that first imprisonment for in three of his letters during that time, Paul joins Timothy with him in his salutations.
- "Paul, apostle of Christ Jesus, by God's will, Timotheus the brother", Colossians 1: 1.
- "Paul and Timotheus, bondmen of Jesus Christ", Philippians 1: 1.
- "Paul, prisoner of Christ Jesus, and Timotheus the brother", Philemon 1: 1.
That Timothy was also imprisoned for a time is confirmed by "Know that our brother Timotheus is set at liberty; with whom, if he should come soon, I will see you", Hebrews 13: 23.
Paul's valuation of Timothy to the Philippians, who knew him personally and could appreciate it, is outstanding:
- "But I hope in the Lord Jesus to send Timotheus to you shortly, that I also may be refreshed, knowing how ye get on. For I have no one like-minded who will care with genuine feeling how ye get on", Philippians 2: 19-20.
Subsequently, after they had both been released, they appear to have travelled together again for some time.
- Later, in writing to "Timotheus, my true child in faith", Paul reminds him, "Even as I begged thee to remain in Ephesus, when I was going to Macedonia, that thou mightest enjoin some not to teach other doctrines",
1 Timothy 1: 2-3.
- Paul's affection for Timothy and his urgent concern that the truth should be maintained in doctrine and practice, both by Timothy and the saints, is evident.
When imprisoned again, and facing imminent death, Paul writes one last letter to "Timotheus, my beloved child", 2 Timothy 1: 1.
- His expressions of affection and concern are touching indeed. In his first imprisonment, he refers to himself as "Paul the aged", Philemon 9.
- How much more so, perhaps some years later and in a dank Roman prison, with few, if any, of the past privileges he was granted.
He exhorts Timothy, who seems to have been declining, "to rekindle the gift of God which is in thee by the putting on of my hands", 2 Timothy 1: 6.
- Then he passes on to him the responsibility for the maintenance of the truth in the difficult times to come when he, Paul, would no longer be present.
- Then he urges: "Take Mark, and bring him with thyself, for he is serviceable to me for ministry", 2 Timothy 4: 11.
- How comforted Paul must have been to face leaving the scene of testimony knowing that he could depend on a revived Timothy and a recovered Mark.
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