Beneath Our Striving God is Working (Wed. June 19)

The word of the day is "beneath." When we are under duress, we call for the Lord's mercy. Yet, what do we do when we have been delivered from disaster? As time passes, remembering how the Lord answered our prayers often fades into the background. Instead of God's mercy, how we endured and overcame the calamity remains in our memory.

In today's passage (Acts 23:1-11), we read Luke's report that Paul stood before the high priest and council of the Jews. The Jewish leadership was determined to put an end to Paul and his teaching. The apostle did not have a chance to defend himself. But Paul found a way to divert the fury of his persecutors. Paul's words raised such a commotion that the Roman commander, "fearing lest Paul might be pulled to pieces, commanded his soldiers to go down and take him by force among them, and bring them into the barracks" (OSB vs. 10). Thus, Paul was saved for another day.

Today, we reflect on how God works invisibly beneath our actions to deal with desperate circumstances. He uses our striving to face troubles and perils to carry out His will.

Roman Soldiers Rescue Paul from a Mob

In today's reading, we find that Roman troops saved Paul from the rage of the Jews, who believed that he had defiled their temple. The commander of the occupying Roman forces tried to deal with the uproar and restore peace in the city, but he could not find out what was happening (OSB 21:31-34). The Roman officer stopped the mob from beating Paul and even let him speak to the crowd to understand the situation. At Paul's preaching, though, the mob went wild. But the commander still wanted to know the reason for the commotion. So, he whisked Paul away from the crowd and brought him into his garrison.

The commander intended to scourge Paul to get him to divulge why he had caused such commotion. But Paul appealed to his Roman citizenship. He reminded the centurion of the prohibition of scourging Romans without convictions. The next day, the commander ordered the chief priests, the council, and Paul to appear before him. Immediately, Paul got into an altercation with the high priest (Acts 23:2-3). And the fury of the Jews against him only intensified.

Paul Causes a Division Among His Accusers

But then, Paul noticed that part of the group consisted of Sadducees who did not believe in the resurrection and the other part was made up of Pharisees who did. So, to deflect the anger against him, the apostle claimed that he was a Pharisee and that he was arrested because he believed in the resurrection. With that, the Sadducees and Pharisees began fighting among themselves. The Pharisees turned from accusing to defending Paul as one of their own. They said that if "a spirit or an angel has spoken to him, let us not fight against God" (OSB vs. 23: 9).

At that point, the argument became so fierce that the commander again feared the mob would tear Paul apart. So, he ordered Paul to be rescued from them and returned to the barracks. Again, Paul was saved.

If we read on, we would find that Paul's nephew learned that some Jews had vowed not to eat or drink until they had killed Paul (OSB Acts 21:23). In response, the commander decided to get Paul, a Roman citizen, out of danger. So, he arranged for an escort of 200 soldiers, 70 horsemen, and 200 spearmen to take Paul to the legion headquarters in Caesarea.

For Reflection

This series of episodes is like an action movie, full of riots, intrigue, plots, courtroom debates, and armed bodyguards. We might be impressed not only with Paul's bravery but also his cleverness. He has a remarkable presence of mind and uses the situation to his advantage.

Paul Has a Divine Vision

But lest Paul's cunning would overly impress us, Luke reports that Paul had a divine vision, "Be of good cheer, Paul, for as you have testified for Me in Jerusalem, you must also bear witness in Rome" (OSB vs. 11). This message reminds us that it is the will of God and the power of the Spirit at work here. The Almighty was in control. Indeed, the commander was not in charge despite all the men and arms at his disposal. The high priest and the council were not in control, for they were beside themselves with rage, and they had to obey the commands of the clueless Roman commander. And Paul, as clever as he was, was not directing the action. First, he was bound with chains. And then the soldiers had to carry him through the angry crowd. After that, the soldiers bound him with thongs and took him to their barracks. He was beaten and almost scourged, hauled into court to face the false accusations of the Jews, and removed from the same court by force.

The director of this action movie can only be God, who has the script. His will is that Paul should get to Rome, and we must hold our breath at everything that will happen to get him there.

Likewise, it is the same with us. We may act skillfully or clumsily, live wisely or foolishly, or be clever or clueless, but the Almighty is with us. He is always working beneath what we do to fulfill His will in our lives. So let us abandon our pride and give Him the glory, whether what we do turns out well or badly. Thus, let us trust that, ultimately, His will be done in our lives. 

What Defiles and What Is Defiled (Tues. June 18)

The word of the day is "defile."  What makes someone, something, or somewhere holy or unholy? In our reading of Acts 21:26-32, that question put Paul in jeopardy of his life. When Paul entered the temple in Jerusalem, the Jews thought he had brought a Gentile into their holy place. Thus, he had defiled it.

Seeing Paul in the temple courts, "some Jews from Asia" cried, "Men of Israel, help! This is the man who teaches all men everywhere against the people, the Law, and this place, and furthermore, he has brought Greeks [Gentiles] into the temple and has defiled this holy place" (OSB 21:28). The claim about the defilement was false, but it started a riot. Paul was saved from death only when the Roman commander sent his soldiers to rescue him. Today, we consider what it meant to the Jews to defile the temple and how the faith in Christ has altered what the temple means and how it is defiled.

We find in our reading that Paul has arrived in Jerusalem, and the leaders of the Jerusalem church have received his visit (OSB Acts 21:17). However, when Paul told them about all that God had accomplished among the Gentiles, they wanted to test whether Paul was faithful to his Jewish roots. Setting aside the question of the Gentiles, was he keeping the Law of Moses (OSB vs. 21-22)? Therefore, they proposed that Paul join a group of four men who had taken some vow. Further, they stipulated that he sponsor these pious Jews.

Paul Is Falsely Charged with Defiling the Temple

Paul willingly purified himself, shaved his head, and fulfilled all that the Law of Moses required. At the end of the days of purification, Paul went into the temple with the men to mark their vow's fulfillment and make an offering for each one (OSB 21:26).

But when some Hellenistic Jews from Asia spotted Paul in the temple, they supposed that he had taken one of his companions, an uncircumcised Gentile from Ephesus, into the temple. They claimed that Paul was preaching "against the Law and this place" (OSB vs. 28), and when he brought Trophimus into the temple, he proved it. Moreover, he defiled its holiness.

The Temple: The Crux of the Difference

The temple was the crux of the differences between Judaism and the way of Christ. The Lord had driven out the vendors and money changers of the temple, charging that they had made this "house of prayer for all nations" a "den of thieves" (OSB Mark 11:17). Moreover, one of the charges against Jesus at this trial was that he would destroy the temple and, within three days, build another made without hands (OSB Mark 14:57).

The temple was constructed to separate the ritually pure from the impure. The Gentiles and those Jews who were ritually "unclean" were only allowed in the outer "Court of the Gentiles." A five-foot wall and fourteen steps separated this courtyard from the inner courts. The second court excluded all but Jews; the third, all that were not ritually clean and purified; the fourth, all but priests in their vestments; and the fifth, the Holy of Holy, everyone but the High Priest and then only once a year.

The Background of the Concern for the Purity of the Temple

The Jews were especially sensitive about the temple because of their history. In the Hellenistic era after Alexander the Great, the Seleucid (Syrian) Emperor Antiochus III appointed his deputy to raid the temple treasury[i] (2 Maccabees 3:17). But in response to the people's prayers, a terrifying vision struck down the emperor's agent as he tried to enter the temple (2 Maccabees 3:23-29).

However, to unify his empire, the emperor's successor, Antiochus IV (Epiphanes), declared himself to be a god. Unlike his deputy, he entered the temple (2 Maccabees 5:15) and plundered its treasury (2 Maccabees 6:21). Then Antiochus Epiphanes made the holy temple of Almighty God into a shrine to Zeus (2 Maccabees 6:2) and sacrificed a pig upon the Altar of Incense (Josephus 1960, Chapter 5). This pollution of the temple was the precipitating event of the Maccabean Revolt.

This background explains why the Jews were so angry about the supposed defilement of their temple. A sign on the wall separating the Court of the Gentiles from the inner courts pronounced that "no alien" should enter within, and those who did were to be killed. Thus, the Jews intended to execute Paul. So that they would not pollute the holy place with violence and death, they dragged the apostles out of the temple and closed the doors behind them (OSB vs. 30).

What Defiles Someone or Someplace?

But what makes something, someone, or someplace common, unclean, and defiled? The Greek word "defile" means to make common instead of sacred (Strong's #2839, 141). But the term " defile "has a moral connotation. It means that what was dedicated to God and thus made "uncommon" or "sacred" was now polluted.

The Lord responded to the Pharisees who charged that his disciples ate without ritually washing their hands in the "tradition of the elders" (Mark 7:5). He said that the ceremonial washing of pots, pans, and couches and many other rituals are only outward acts. And they are unnecessary because these objects cannot make anyone unholy or holy since they are external. He said that what corrupts is what comes out of a man's mouth (Mark 7:1-15). The mouth expresses the inner nature of the speaker. Dirty talk is a sign of an unclean heart. Thus, from within, out of the heart of men, proceed evil thoughts and every kind of evil (Mark 7:21). "All these evil things come from within and defile a man" (Mark 7:23).

The Book of Hebrews applies this teaching of what defiles to the sacrifices in the temple. The apostle says that the restriction that the High Priest can only go into the Holy of Holies once a year is symbolic. It means that the "gifts and sacrifices" offered in the temple cannot make those who offer it "perfect" in conscience (NKJV Hebrews 9:9). They only concern "foods and drinks, and various washings, and fleshly ordinances which were given until the "present reformation," that is, until the Christ fulfilled the Law (NKJV Hebrews 9:10).

The Sacredness of the Temple Was Ceremonial

In other words, the sacredness of the temple was a ceremonial holiness. The temple sacrifices dealt with the external status of worshippers according to the labels of ritually "clean" or "unclean," sacred or profane. They did not change the inner condition of the hearts of those who offered them.

The psalms and the prophets also taught this distinction between outward rituals and the spirit of inner repentance. The psalmist said, "The sacrifices of God are a broken spirit, A broken and a contrite heart— These, O God, You will not despise" (OSB Psalm 51:17). And the prophet Jeremiah said, "Jerusalem, wash your heart from wickedness, That you may be saved. How long shall your evil thoughts lodge within you" (Jeremiah 4:14)?

Therefore, the defilement of the temple was ceremonial. It was a sin against the ritual rules of the Law of Moses. The ritualism of the Mosaic Law established the identity of the Jews as the Chosen People of God. The debasement of the temple was, therefore, a transgression against their unique identity.

But now that the Messiah had fulfilled the Law, true worship would not be in the temple on Mt. Zion of the Jews nor the temple on Mt. Gerizim of the Samaritans. But the Lord said, "True worshippers will worship the Father in spirit and in truth" (John 4:23).

For Reflection

Elder Paisios of Mt. Athos said, "But for one who is praying, it should make no difference if he is on the train, in the cave, or on the road. God has made each one of us into a small temple, and we always have it wherever we go" (Paisios, 114).

The Temple That Replaced the Temple in Jerusalem

Indeed, there is a temple that has replaced the temple in Jerusalem. Paul said, "Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own (1 Corinthians 6:19)? We should guard the sacredness of this temple as fiercely as the Jews guarded their temple against defilement.

Works Cited

Josephus, Flavius. 1960. "From the Death of Alexander the Great to the Death of Judas Maccabeus." In Complete Works of Flavius Josephus: The Antiquities of the Jews Grand Rapids, MI: Kegel Publications.

Paisios, Elder. Spiritual Counsels Vol. II: Holy Cross Monastery.

Notes

 [i] The Temple kept the collections for the poor and widows and served as a bank for deposits. The rumor was that it had guarded vast sums of money. But Antiochus also pillaged the temples of pagan gods throughout his empire.

cts 21:26-32.

Antiochus IV, Paul charged with bringing a gentile into the temple, sacredness of the temple was ceremonial, worship the Father in spirit and in truth. 

When Others Discourage Us from Fulfilling Our Calling (Mon. June 17)

 The Word of the day is "discourage."  If others try to discourage us from doing something we believe that God has called us to do, do we listen to them? How do we tell whether our resolve is not mere stubbornness? In our reading of Acts 21:8-14, Paul is bound to go to Jerusalem, although a prophet tells him that in the Holy City, the Jews will "bind" him and hand him over to the Gentiles. But Paul replies, "I am ready not only to be bound but also to die at Jerusalem for the name of the Lord Jesus" (OSB vs. 13). Today, this incident suggests how we can tell that our purposes are right even if the opinion of those we love and respect is against them. 

A Symbolic Prophecy of Warning 

When Paul met with Ephesian elders, he said that if I go to Jerusalem, "the Holy Spirit testifies in every city, saying that chains and tribulations await me"(OSB Acts 20:23).  On the doorstep of Jerusalem, in Caesarea, a prophet bound Paul's hands and feet with his sash. This symbolic action signified that the Jews would bind the apostle and deliver him to the Gentiles. In other words, he would be arrested, tried, and possibly killed in the Holy City. Luke says that out of concern for their leader, "Both we and those from that place pleaded with him not to go up to Jerusalem" (OSB vs.12).  Note that "we" indicates that even Luke joined in the appeal for Paul to change his plans. Thus, Paul stood alone in his resolve to go to Jerusalem to present the money he had collected for the poor in the Holy City to the church leaders there. 

Paul was distressed but not dissuaded by these appeals. He stated, "What do you mean by weeping and breaking my heart?" (OSB 13). The Greek text reveals Paul's feelings as he responds to his friends' advice. It uses the Greek term "to do," which means to make, cause, or produce (Strong's #4160, 205). Thus, instead of translating the sense of Paul's response as "What do you mean?" other versions say more strongly, "What are you doing…."? This rendering expresses Paul's exasperation with his followers' weeping. Their dismay is breaking his heart. The Greek term breaking comes from the idea of crumbling and means breaking into pieces or crushing. Thus, the misgiving of Paul's followers is crushing his spirit. 

Paul's Resolve Does not Weaken

But is it weakening his resolve? Paul's reply cuts off this possibility. Just as the Lord said, "Get behind me, Satan" (Matthew 16:23), when Peter tried to dissuade Jesus from taking the way of the cross, so Paul answered with quick resolve. He says, "I am ready not only to be bound but also to die at Jerusalem for the name of the Lord Jesus" (OSB Acts 21:13). Thus, Paul puts away any thought turning back from his plans. His fellow believers can only accept his resolution saying, "The will of the Lord be done" (OSB vs. 25) 

When Others Undercut Our Sense of God's Call

What should we do when others try to undercut our good intentions? Paul's response to his detractors suggests helpful ways to test our resolve. First, Paul has an inner conviction. He says to the elders of Ephesus, "I go bound in the Spirit to Jerusalem (OSB Acts 20:22). Likewise, we may believe that the spirit is inspiring our purpose. If so,  it may be difficult to explain our motivation to others. But in response to their discouragement, we can pray for discernment. We can put our motives to the test to ensure that they are not our interests and desires but the Lord's. Paul shows that purity of purpose when he says that he wants to "finish my race with joy, the ministry I received from the Lord Jesus" (OSB Acts 20:24) and again that he will proceed "for the name of the Lord Jesus" (OSB 21:13).

Second, Paul does not minimize the dangers or difficulties. Again, Paul says to the leaders from Ephesus, "I go…not knowing the things that will happen to me there except that… chains and tribulations await me" (OSB Acts 20:23). Just as the warnings of prophecy and concern identified the perils that Paul faced, so our loved ones can help us see the risks of what we plan to undertake more clearly. If we deny the difficulties that others point out, we must ask ourselves whether we are being foolhardy or brave, stubborn or faithful. 

Third, Paul is willing to accept the consequences of his decision to forge ahead with his plans. Paul says to the Ephesians, "None of these things move me…" (OSB 20: 24), and to the believers in Caesarea, "I am ready…" (OSB vs. 13). Paul is prepared to suffer imprisonment, brutality, and even death. Our readiness to suffer the consequences of our course of action is a further test of our intentions. Our spiritual willingness to face the results of our plans is a sign that we believe that our calling is "of God."  If so, we can trust that the Lord will provide what is necessary for us to fulfill the calling He has given us. 

For Reflection

When God calls us to carry out a mission in His name, he does not promise that it will be easy. He only promises to be with us. He does not promise to give us magical powers to accomplish it; He only promises to empower us with the gifts of the Spirit. He does not demand that we be successful. He only asks us to be faithful.  

Paul said to the Philippians,  "For to you it has been granted on behalf of Christ, not only to believe in Him but to suffer for His sake" (OSB Philippians 2:29). God is all-powerful and does not need us to fulfill His will. He could say the Word, and it would be done. Or He could make His assignment comfortable for us to carry out. But the Lord gives us the privilege to serve Him. He honors us with His calling not only for His sake but also for the sake of others. He gives us His work to do for our sake. Every calling, every challenge, and every mission that comes from the Lord benefits our souls. Despite the difficulties, fulfilling the Almighty's will strengthens our faith, bolsters our willingness to obey the Lord, and increases our love for God and those we are called to serve. 

The Comfort of Commending Ourselves and One Another to the Lord (Sun. June 16)

   Blessed Feast!

The Word of the Day is '"commend." This term holds an essential place in our spiritual life. It's not easy to part with loved ones. At times of parting, we are sadly aware that we will no longer be present with them. They will not be able to care for us, nor will we be able to care for them. But there is one thing that can give us comfort. We can commend those we love to the Lord.

In our reading of Acts 20:16-18, 28-36, Paul meets with the elders of the church in Ephesus for what was likely to be the last time (Acts 20:25). He gives his farewell instructions that they are to take care of the flock to which they have been entrusted. Then, in a touching act of faith, he commends them "to God and to the Word of His grace" (OSB Acts 20:32). Today, we will learn from our study what it means to "commend ourselves, and each other and our whole life to Christ our God" (St-Tikhon's 1984, 31, passim).

A Sad Farewell

Few places in the scriptures have such gravity as this scene of Paul parting with the Ephesian elders. Paul is on his way to Jerusalem and wants to get there before Pentecost. Therefore, to save time by traveling into the city, he requests that the elders of Ephesus meet with him at Melitos on the coast of Anatolia.

In portions of the chapter not assigned, Paul says that he knows that trials and imprisonment will come to him. And he says that they will "see his face no more" (OSB Acts 20:25). Therefore, he reminds them of his ministry along them "with all humility, with many tears and trials" (OSB Acts 20:19). He recalls his open preaching to both Jews and Gentiles of "repentance toward God and faith toward our Lord Jesus Christ" (OSB Acts 20:21). And he says that since he declared "the whole counsel of God," he is not responsible for those who have rejected it (OSB 26 and OSB note on 20:26).

Thus, Paul puts the church in the hands of the elders that he has trained and ordained. He tells them to "take heed to yourselves and to all the flock among which the Holy Spirit has made you overseers" (OSB vs. 28). The phrase "take heed" is a Greek word that is derived from the idea of to hold the mind—we might say, "Keep in mind."  It, therefore, means to "pay attention to" or to "watch out for" (Strong's #4337, 213). Thus, Paul warns against the wolves that will try to snatch disciples from the flock.

What Paul Can Do as He Departs

But having given his final instructions, what else can Paul do? He must put them in the hands of the Lord. Luke quotes him, "I commend you to God and to the Word of his grace" (OSB vs. 32). The term comes from the thought of "placing beside" and means entrusting or commending to another's care (Strong's 3908, 192). Paul thus hands over his church leaders to the One who has far greater power to care for them than he does.

Accordingly, Paul puts the elders and the church in Ephesus into the embrace of God and the Word of grace. God can shelter them from every harm. On the other hand, the Word of grace is able "to build you up" (OSB vs. 32). That is, the Word of God will "edify" them, nurturing them in the ways of God and the virtues of discipleship. However, the Word is also able "to give you an inheritance among all those who are sanctified" (OSB vs. 42). The Word not only leads to repentance and justification, but it produces sanctification. As a transitive verb, the term sanctified means "to be set apart for the purposes of God," and as an intransitive verb, it means to "be made holy" (Strong's #37, 3).

Noting that he had supported himself in his ministry to them and urging them to help the poor and weak, Paul finished his farewell. Then "He knelt down and prayed with them" (vs. 36). After many tears and embraces, Paul left, and his ship set sail for Cos, Rhodes, and Patra (Acts 21:1) on the way to Jerusalem.

For Reflection             

Just before He took his last breath, the Lord Jesus cried out, "Father into thy hands I commit my spirit" (OSB Luke 23:46). The Merriam-Webster dictionary defines "commit" as "to put into charge or trust." A better translation wold be "I commend my spirit." The dicttonary defines commend as "to entrust into the care."[ii]  The difference between the two terms "commit" and "commend" may be subtle, but it is essential. Both mean placing something or someone into the hands of another. But "to commend" specifically means to put something or someone into caring hands. Therefore, the translations that Paul says, "I commend you to God and the Word…" and that the Lord Jesus cries, "I commend m spirit" (KJV Luke 23:46) are best.

Putting It All in God's Hands

In the Divine Liturgy, the prayer "we commend ourselves, and each other, and our whole life to Christ our God" (St-Tikhon's 1984, 31 passim) follows a series of petitions of supplication to the Lord. But in the commendation, we do not merely make requests to God. We gather up all the concerns and needs for which we have prayed, and we put all of them into God's hands. God's goodness is greater than our goodness. His wisdom is wiser than our wisdom. His knowledge of what we need to sustain our bodies and heal our souls is more discerning than ours. Therefore, we pray in the spirit of the petition of the Lord's prayer, "Thy will be done." We leave our prayers' concerns and desires to God's mercy.

Our Heavenly Father knows what we need before we ask (Matthew 6:8). Accordingly, it is a great comfort to cast our burdens on the Lord and to let Him take care of them according to His good will. Likewise, placing "each other," our fellow members, family, and loved ones in the Lord's good keeping is a great comfort. Thus, we know He will watch over and care for them when we cannot. The same goes for us. It is a relief to hear His Word, "Cast your cares on the Lord, for He cares for you" (1 Peter 5:7). We do not know what will happen to us even today or tomorrow. But we can confidently commend ourselves and our whole lives to Him at every moment.

Works Cited

St-Tikhon's. 1984. Service Books of the Orthodox Church. Third ed. South Canaan, PA: St. Tikhon's Monastery Press.

Notes

[i]  Merriam Wester https://www.merriam-webster.com/dictionary/commit).

[ii] Merriam-Webster (https://www.merriam-webster.com/dictionary/commend).

 

Are You Asleep During the Sermon? (Sat. June 15)

The Word of the Day is “preach.” Remember the last sermon that you heard? What was it about? What was the main point? Many of us would have a hard time answering unless, perhaps, the day of the church year reminds us of the subject of that day’s preaching. But do you remember something that happened in worship? Do you recall the visit of a bishop or other church leader, an especially stirring anthem, or even an accident or humorous incident? You could probably call to mind the event rather than the sermon’s message.

Today, in our reading of Acts 20:7-12, Paul preaches in an upper room until midnight. A young man who was sitting on a window ledge falls asleep and tumbles to the ground from the building’s third floor. Paul went down, hugged the boy, and said, “Do not trouble yourselves, for his life is still in him” (vs. 10) and then went back up to the gathering, ate, and continued preaching until daybreak (vs. 11).

What Was Memorable and What Was Most Important

The revival of the young man was indeed remarkable, yet Luke’s focus was on the proclamation of the Gospel. The boy's revival was almost an afterthought. This incident serves as a reminder that our attention should be on the Word, not the distractions around us in church. We should be particularly attentive when the Gospel is preached, as it brings us 'the words of eternal life' (John 6:68).

Today’s reading comes at the end of Paul’s Third Missionary Journey. He spent two months in Ephesus, and now he intended “in the Spirit” to get to Jerusalem (Acts 19:21). He stopped for three months in Corinth (Acts 20:3). And then he changed his plans. He had arranged to sail to Syria, but he learned of a plot to kill him. Rather than taking a ship, he decided to travel through Macedonia. He paused at Philippi for the “Days of the Unleavened Bread” of the Passover. Then, at Troas, he joined the delegation of representatives who were taking the offering for the poor to the church in Jerusalem (Acts 20: 4-6).

Paul’s Sermon Went On and On

Paul stayed a week in Troas. On the last day of his stay, the first day of the week, the believers gathered to “break bread,” that is, to celebrate the Eucharist on the “Lord’s Day.” As the New International Version put it, Paul preached “on and on” (NIV 20:9). It got to be midnight, and the room was stuffy from the burning lamps. A young man named Eutychus fell asleep and fell out of the window where he was sitting. Eutychus means “good luck,” he was fortunate that Paul was there to interrupt his sermon and go down to him. Paul picked him up and embraced him. Then, he assured everyone that “his life is still in him” (OSB vs. 10).

Then Paul went back upstairs as if nothing had happened. Luke does not tell us about the boy’s condition until he reports that Paul has “broken bread.” That is, he celebrated the Eucharist and had a meal. Then the apostle went back to preaching—until it was daybreak and he had to leave (Acts 20:14). Only after reporting how Paul spent the evening does Luke divulge that they brought the young man inside and were “not a little comforted” (OSB Acts 20:12). That is to say that they were encouraged and consoled (Strong’s #3870, 190).

The Emphasis on Preaching

The order of Luke’s narration of the event, his choice of words, and his understatement of the miracle demonstrate that the historian wanted to emphasize Paul’s preaching. The incident had to make an impression on those in the upper room, but Luke downplays the event to stress the importance of Paul’s proclamation of the Gospel.

St. John Chrysostom comments, “See how everything was subordinate to the preaching. It was also, it says, the Lord’s Day. Not even during night-time was he silent, nay he discoursed… [all the more] … and beyond the time of supper itself” (NfPf1, 263). Chrysostom observes that the place was crowded; it was the “dead of night,” and the young man had to sit in a window. Yet, not even the devil could stop Paul from addressing the faithful, “such was their eagerness to hear him,” Luke adds (NfPf1.263).

Then, Chrysostom directly addresses his hearers. “We should be ashamed,” he says. “Don’t excuse yourselves by saying that, after all, it was the apostle Paul who was preaching.” Chrysostom answers the objection,“ Yes, and Paul discourses now, or rather not Paul, either then or now, but Christ, and yet no one cares to hear” (NFPf1, 263).

Chrysostom observes that our place is not crowded. We need not sit in the windows. We have more than adequate food and sleep. But in contrast to the attitudes of many, Chrysostom praises Paul’s congregation: “So fervent was their zeal that they even assembled in a third loft: for they had not a church. And how did they pass the night? They spent it listening to the Word of God!” (NfPf1.264).

For Reflection

Chrysostom’s complaints about his hearers prompt us to ask about our attitudes toward the proclamation of the Gospel. How much time do we spend on social media, watching movies, attending concerts, and hanging out with friends? If we can spend four hours attending or watching a football game, why is it so difficult to spend an hour or two attending worship? If we can spend two hours listening to a music concert, why do we complain that the sermons we hear are too long? And if social media steal an average of two hours, or even up to six or nine hours for tweens and teenagers, why does a sermon lose our attention if it goes past fifteen or twenty minutes?

How Much More Should We Listen with Rapt Attention

St. John Chrysostom suggests that if we listen to musicians, athletes, and speakers with rapt attention, we ought to give even more earnest attention to those who speak about the welfare of our souls. The message of our preachers is not filled with the trivial things of this earth but with the things of heaven. The sound of their voices is more powerful than any rock band, sweeter than any symphony, more important than any presidential speech, and more lasting than any podcast.

Preachers offer us the Gospel of our salvation, the forgiveness of sins, the way of discipleship, the comfort of God’s care, the ways of God, and the hope of the resurrection to eternal life. Preachers proclaim the grace of the Lord Jesus Christ while worship praises the Lord whose grace the sermon declares.

A football game may excite us, a concert may delight us, and a motivational speech may inspire us. Still, if we open our ears, the proclamation of the Word of God stirs our inner being, fills us with the joy of the Spirit, and moves us to repent and reform our lives.

So, let us cherish the time spent listening to preaching and not grumble about the attentiveness required to hear the message of the Word of God wrapped in the words of the sermon. And may we stay wide awake to hear the proclamation of grace.