It was their intention to put Paul to death. These Asian Jews called upon the Jerusalem Jews to help them be rid of Paul once for all. They jumped to the conclusion that Paul had brought him into the temple to defile it. At the end of seven days, some Asian Jews spotted Paul in the temple, and also Trophimus, a Gentile from Ephesus. Paul took their advice and went to the temple, along with the four men whom the elders had recommended, to purify himself and to make sacrifices, paying their expenses, and thus identifying himself with all that they did. In other words, they asked Paul to prove that he was still, as a Christian, “zealous for the law” (21:17b-25). They further urged Paul to correct some misconceptions about his ministry and message by demonstrating that in coming to faith in Christ he had not completely rejected Judaism, and especially its ceremonial worship. When he finally reached Jerusalem, he met with James and the elders of the church, who gladly received his report of God’s work through the Gospel in the lives of the Gentiles (21:17-20a).
As Paul began to approach Jerusalem, he was warned in every city that his arrival would result in “bonds and afflictions” (20:22-24). The Settingįor some time, Paul has had his sights set toward Jerusalem, and then toward Rome (see 19:21). For those of us who find waiting a frustrating experience, there is much to learn from this passage. In our lesson, we will seek to learn why Paul’s imprisonment was prolonged, and how God used this in accomplishing His purposes. Many good things must have resulted from this two year period, but Luke chose to tell us only of one of Paul’s ministries. The delay was a part of God’s divine design. But God “waylaid” him in a prison cell, on charges which were totally unfounded, and all because of a politician who would not risk offending some of his constituency. We can imagine all sorts of places that Paul could have traveled, and ministries he could have been performing. The two years which Paul spent in his Caesarean cell would have been a source of great irritation and frustration to some of us. An immediate “not guilty” verdict could and should have been pronounced, but this would not have been politically advantageous, so far as Felix was concerned. In Paul’s situation, there was no good reason for a delay. In this case, Paul will wait for two years, and still not have a verdict pronounced by this politician. In our chapter, Paul will find himself waiting for a decision from Felix. We, like the apostles and the early church, wait for the Lord’s return, for our complete sanctification, and for the perfection of heaven. Waiting is one of the duties of every saint. In the New Testament, it is no different.
When I read Hebrews 11, I must come to the conclusion that all of the Old Testament saints waited on God, and are still waiting, for the full and final fulfillment of His promises. Israel had to wait for her restoration, and for the Messiah to come. David had to wait to take the throne of Israel. Indeed, Moses still waits to enter into God’s rest, because he sinned in the wilderness. I see Moses, waiting for 40 years, to become the deliverer of Israel, and then another forty years before Israel could enter the promised land. I see Joseph waiting for his dreams to be fulfilled. I find Abraham and Sarah, waiting for the promised son, and the blessings which God promised him and his seed. Have you ever stopped to think how much of our time, as Christians, is spent waiting on God? As I read through the Old Testament, I see many “divine delays,” requiring saints to be constantly waiting. Waiting is an accepted (though not without complaint) part of everyday life. Some of you may be waiting for this message to end. We wait at the checkout stand in the grocery store.
We wait for traffic jams to clear, or to muddle on, or for the light to change. Waiting has become an accepted part of life. As a husband and especially as the father of five daughters, I have spent a fair amount of my life waiting.