HOW GOD APPROACHES MEN IN HIGH PLACES
[p. 15] HOW GOD APPROACHES MEN IN HIGH PLACES
Acts 18:14 - 17; Acts 24:24 - 27; Acts 26:24 - 32; Acts 13:12
I thought it well to select these scriptures for this service for various reasons, as I hope to show as I proceed, but primarily that we may see how God approaches men in high places, for He is “no respecter of persons”, Acts 10:34. Christ having become Man is the “mediator between God and men” 1 Timothy 2:5, whether these be kings or governors, or whether they be paupers, and these scriptures speak of five men occupying leading positions in the world, one of them occupying a throne, being a royal personage; but God in spite of the distinction or distinctions caused His testimony in Christ to be presented to them, and out of the five He got one — a fair percentage as gospel results go. If I could hope to get one out of every five unconverted persons here tonight, I should feel that the meeting was worth while and so would heaven feel that, for, as you all know, “there is joy in the presence of the angels of God over one sinner that repenteth” Luke 15:10 — how much more if it be one out of every five. I am not assuming that there are five unconverted people here tonight — it may be there are more; I hope not, for I have no difficulty at all in preaching to converted people, in fact I find more liberty in preaching to them than to unconverted people. So that I hope from the bottom of my heart that there is not an unconverted person in this audience, I hope you are all saved. Did I know you were all saved I should not be in the least hampered in speaking to you, but the rather helped; but if there be five here and I get one, as I said, I shall be more than thankful. But these are five distinguished men, the leading men of the world, as if it were King George or the President of France, the [p. 16] President of the United States, the Governor-General of Canada, and so on; were there five such persons here tonight, if five such persons attended a gospel meeting together, I suppose it would be heralded abroad in the newspapers tomorrow; heaven would not herald it abroad specially, for there is no respect of persons there — it is a question of their being men. But still heaven would be pleased were they to hear, to attend, to listen to the gospel, and if one of them were saved, what joy; what a brand plucked from the burning is a royal personage converted, or a great person of this world of any kind. And yet we find one deputy actually converted, indeed, as far as we can see, he was Paul’s first convert after he was commissioned, after he was sent out on his first great missionary journey.
Gallio is the first one who is in my mind, and he represents just myself or yourself in his circumstances, for, generally speaking, a man is just what his circumstances make him. We are all in general of the same kind, “I was shapen in iniquity; and in sin did my mother conceive me”, Psalm 51:5 only our circumstances alter us, make us different externally. Gallio was a distinguished man, a governor, a proconsul of Rome in the province of Achaia, and Paul is brought before him. These things are not recorded as mere historical matters, they are put down here as material for gospel preachers; the Holy Spirit has narrated these things so that they could be used in after years in the service of the gospel. Therefore Gallio is just one of us in his circumstances. That is to say, he represents some young man here tonight who has no interest really in what I am saying, he is here maybe because he is obliging somebody. Gallio was there because he was the governor, the deputy — that was all, he had no interest beyond that. And it may be you are here tonight, some young man, without any interest save to oblige somebody, to [p. 17] please somebody. It may be you will be glad when the time comes for me to stop speaking. Now that is Gallio — a heartless kind of a man, and yet not a man full of hate or feeling against anybody. You may pride yourself in that, that you do not hate people, nor indeed that you oppose the servants of God or the preaching; you have nothing special in regard of that. There is not an atom of opposition to what I am saying in you, that is what you would say of yourself. You are just indifferent. But what is to be noticed in this man’s case is that when Paul was about to open his mouth Gallio intervened. Not that he meant to shut up Paul, I do not think he did, but he did it. It is results we have to take account of and that God takes account of. He prevented Paul from speaking; he shut the door, as it were, against the voice of heaven, not meaningly — it is not so put; it is just to bring out what a careless person is and what the result may be of his carelessness, not his wickedness or his hatred of God, but just his carelessness — he shut up Paul’s mouth. As far as the narrative goes, he does not say one word at all. He turns against the Jews. ‘Well’, you say, ‘there is something in that. Apparently he thought less of the Jews than he did of Paul, apparently he had a certain resentment of them’. Well, there is no virtue in resentment of the Jews. The Jews are a peculiar people; although they have rejected and crucified Christ, they have a mark put on them like Cain by God, and anyone who interferes with them will come under divine retribution. Gallio therefore did not incur any favour from heaven in his resentment of the Jews. You may say, ‘He was more favourable to the christians’ — but that is no virtue. You might have a certain respect for me, because I am speaking of the Lord Jesus here — well, of course, I am thankful — but you go out of that door and that is the last of it; you would not turn a finger to help me. There is not a single bit of [p. 18] evidence that Gallio did a thing to help Paul, it was just that he was careless and being careless, he intervened when Paul was about to speak, and, as far as we know, he never heard Paul. And so it may be that you will leave this room tonight, and you will never hear again the voice of the Spirit of God speaking to your soul about Christ. You may go outside the door and light your cigarette and walk off, and that is the end of this matter. “Gallio cared for none of those things”. Here is a poor man beaten in his presence; he is an utterly unfeeling man; if he had any feeling in him he would resent a man being taken and beaten before his judgment-seat, but he did not care — he “cared for none of those things”. That is the point, you see — he did not care. Whether it was Paul speaking or a man being beaten because of the truth, he “troubled himself about none of these things”. Not that he did not care for other things, we are not told what he did care for; were we to know the man much could be said of what he did care for. You may be sure he had his likes and his appetites; we may be sure he was not behind his day in worldliness and sinfulness, but he cared for none of these things — that is what the Holy Spirit tells us.
Well now, passing on to the next governor, Felix, he is a different sort of man, he had some interest. I am going over ground familiar to most of you no doubt, but some points may not be familiar, and these are the points the Holy Spirit may use. Felix was a man of some interest, but he was an unconverted man of double motives. You are not here it may be to please somebody, you have a motive in being here different from that, and you would fain make belief that you are interested. It may be there is some pecuniary matter in it, it may be that you wish to incur some favour from some person who has invited you, and people begin to say, ‘I have not seen such interest before with this young man’. Had we known [p. 19] Felix before and had we heard him send for Paul, we might have been apt to say, ‘Felix is converted’. A great man sending for a prisoner, surely there is something behind this! But is there? “The heart is deceitful above all things, and desperately wicked”, Jeremiah 17:9. That one should come to a gospel meeting with ulterior motives, to gain some pecuniary advantage! I have known that. Heaven resents that, there is no joy in heaven over that move. But in spite of this, the apostle Paul was faithful and he reasoned with Felix “of righteousness, temperance, and judgment to come”. Doubtless the apostle with his usual power of perception knew his man. The Holy Spirit here tonight knows just where you are, and He may use what I am saying to pierce your armour so that you do not get off, you do not go out of that door just as you came in. Oh, may God grant it! Even if you are not saved I would earnestly hope you will be made to tremble. Felix trembled, but then that was all. He did not get off free. The Holy Spirit tonight would seize the opportunity to pierce your armour and make you tremble even if you are not converted, Felix trembled, we are told, but then the Spirit of God does not leave him there. He sent for Paul the oftener, we are told, In spite of the faithfulness of the apostle, the servant of Christ, this man with a steel conscience sent for him, and sent for him, You say, ‘Surely something is going on with Felix! Whatever is Felix communing with this prisoner Paul, this christian, this ringleader of the sect of the Nazarenes, for? Is Felix exercised about his soul?’ Not a bit: O, the deceitfulness of the heart! What was he after? He was after a bribe, as I was saying before. “The love of money” the Spirit of God tells us, “is the root of all evil”, 1 Timothy 6:10. A remarkable statement! The love of money — as I said before, someone may be here tonight with that in view, with some pecuniary gain in view. Oh, heaven hates it!
[p. 20] And with all, as you will notice here, the apparent interest of Felix, he does nothing for Paul, he left him bound. That is the way you will treat us. Coming to these meetings Sunday after Sunday with some ulterior motive, as I said, but you will leave us bound, so to speak, you will not do anything for us, you will not raise a finger. It is not that you hate the servants of Christ, but you will not raise a finger to help them. That marks a selfish person, a covetous person — that is what Felix was — not only covetous, but unlawfully covetous, he would get a bribe from the servants of Christ. The servants of Christ do not give bribes, you will be disappointed if you are looking for anything like that from those who are serving the Lord Jesus, they will not give that, you may as well give up at once and commune with them no more on those lines. And as soon as you discover that, you will leave us bound, you will not help us — nor are we looking for help from you. Felix might have helped the people of God, but he would not. The Spirit of God paints the picture for us: it is a man in a certain position exposed by the testimony of God.
Now Festus is another distinguished man. He is a man taking a second place. Agrippa was the king and Festus is the official governor, but he is a man who can take a second place. A good sort of man, he makes a very good politician, he can pander to other people, and even show that he is more or less fair, a man who would pride himself on not looking for a bribe, he is fair. He said, I have no charge to lay against this man. I do not know what to do, I want to be right. How many there are like that, and men of that kind, you know, are popular men. I suppose one of the most deceptive positions is the desire for popularity, to be a good mixer, as they say — many are like that. No politician can be successful if he has not the ability to take a second place. He has the desire for the first place, if possible, everyone has [p. 21] that in mind, but a politician is a time-server and he takes a second place. So he invites Agrippa, and there is a woman, Bernice, sister of the king, she is there with pomp — it is a show day. Oh, how we do like show! It may be you are making a show here tonight, a show of religion, a show of interest in religious things. Well, that is not of any interest to heaven either. But the servant of God is there, and we have the most wonderful address, one of the finest addresses in Scripture is this one before this august company sitting there in their royal robes and pomp. And here is a poor man — as far as outward appearances went — a chain on his hand, he is a prisoner, and he is preaching. Would to God I could preach like Paul! He is not a bit dismayed by the character of his audience, he unfolds the truth in wonderful terms, it was in the power of the Spirit of God. Agrippa and Festus never heard such speaking, I am sure. Not in the Forum of Rome could such speaking be heard; there can be no speaking like that which is energised by the Spirit of God, and such was Paul’s address in the ears of these sinners, and Festus would say something, and in saying something he disclosed how utterly hardened his heart was. So, it may be you are sitting here tonight listening to what I am saying, and your heart is adamant. Were you to say anything in the way of comment or criticism, you would expose the state of your heart. He says, “Thou art mad, Paul; much learning turns thee to madness”. He could hardly have said anything more out of place. Think of the hardness of his heart, unaffected by the wonderful address in the power of the Spirit of God by the great apostle Paul. And Paul said, “I am not mad, most excellent Festus”. How beautifully he answers, how seemly his answer is as is befitting in the vessels that serve Christ, not to provoke any irritation, the gospel is not for that, the gospel is that you might be saved. “I am not mad, most excellent Festus, but utter words of truth and soberness”.
[p. 22] That man has finished. Will he ever hear the gospel? I do not think so.
The apostle now turns to Agrippa. Will he get Agrippa? You see, I am speaking of different characteristics in men. Agrippa is a royal personage, a man with some knowledge of the gospel and not indifferent. He did not say Paul was mad. Another kind of man is listening to me here tonight from Festus. Maybe you have read the Bible from the outset and heard the gospel, and heard of conversions, heard of the power of God working here and there, and you are not indifferent exactly. “King Agrippa, believest thou the prophets? I know that thou believest”. How near the Spirit of God is coming to that man and what credit He is giving him. So it is the Holy Spirit would accredit you with every bit of knowledge you have of God and of Christ, so that you might be saved; He will give you all the credit possible. If you have been listening to things about Christ and of the work of God and reading the Bible, the Holy Spirit will give you credit. “I know that thou believest”. What are you going to say in your inmost heart, friend, to this? Are you going to say what Agrippa said, “Almost thou persuadest me to be a Christian”. Is this the first time he had used the word ‘christian’? I do not think so, that word had been in vogue for some time, and Agrippa had used it before. It is a beautiful term, an appellation referring to a certain class of people, no longer the sect of the Nazarenes, but dignified by the name of christian, a noble name corresponding with Christ, a derivative of Christ, involving a certain distinction practically. Persons who are anointed, who have part in the anointing, who have part in heavenly dignity here on earth, a dignity far excelling anything that Agrippa ever knew as to the significance of it. And so he says, “Almost thou persuadest me to be a Christian”.
[p. 23] If some emissary from Rome had come to offer him imperial dignity, what would he have said? Almost thou persuadest me to be emperor? Is that what he would have said? No, he would have grasped at the dignity at once. But here is a dignity far superior to any dignity ever known in this world, the name of christian. It may be there are those here who are looking for earthly honours: there is no greater honour than that you should belong to the noble band of christians. We shall have other titles in heaven — indeed we have them here, too — but this name of ‘christian’ is a glorious title. But it is one that incurs suffering, and Agrippa was not ready to suffer for Christ. “If any man suffer as a Christian”, says Peter, “let him glorify God on this behalf”, 1 Peter 4:16. Let him glory in the name — as we christians do. And so when Agrippa says, “Almost thou persuadest me to be a Christian”, he is implying that he is not going to be persuaded. Is that your decision? Is that your resolve? You may say, ‘That man influences me, but I am resolved never to be a christian’. I do not believe Agrippa ever became one, “Almost thou persuadest me ...” — but he lost the dignity. Are you prepared to lose it, and all that goes with it? It is not only the dignity, but all that goes with it, it is rich with the accompaniments. The accompaniments of a christian are great and glorious. Are you prepared to forfeit them here tonight? The Spirit of God is here as really as He was in that court at Caesarea, and He speaks to you as He spoke to Agrippa. What are you saying in your inmost heart? Are you resolved to refuse ever to be a christian? God forbid. You will notice that at this point Paul said, “I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds”. I suppose words were never uttered with more feeling in the testimony of Christ than those words. Out of [p. 24] the depths of a feeling heart, the great apostle, the minister of Christ, spoke of what he was, the enjoyment that he had in the energy and power of the Spirit of God operating in him. He would that Agrippa should share it. And so here tonight those of us who are christians with myself can say with all truthfulness, that we would to God you were like us; poor though we are, we are infinitely better off than you, unconverted one here tonight: we would to God you had what we have, that you enjoyed what we enjoy, and we offer it to you in the Lord’s name. It is for you, as it has been for us. Will you not share it with us? Did Agrippa? No. He stood up and those who were with him (all these things are mentioned) and they conferred; they conferred without Paul, they conferred without God, they conferred without the Spirit of God: what is the good of conferring like that? No good at all; the result was that Paul was left, bound. ‘Oh, but’, you say, ‘They say, “This man might have been set at liberty, if he had not appealed unto Caesar”’. But is there not a way to set him at liberty? If Agrippa were touched divinely Agrippa would have found a way to release Paul. Well, you see, that is the position of persons who resist the gospel, they are indifferent to Christ and His interests, and the time is coming when He will be indifferent to them and their interests, when He will say, “I never knew you: depart, from me”. Matthew 7:23.
Well now, the fifth man is Paul’s first convert, in this great missionary enterprise. I reserved him for the last, although he comes first in the narrative. They went from Antioch and took boat across to Cyprus, and it is noticeable they are not told where to go, as far as the record shows, they were sent forth by the Spirit, but they went to Cyprus and went the whole length of the island, and the first person they met is a man called Bar-jesus, the son of Jesus. A remarkable thing that they should meet a man [p. 25] like that: surely a son of Jesus would be an interesting subject for the gospel — but is he? The most damnatory statement you can get in the whole history of the gospel is applied to this man by Paul — son of the devil, enemy of all righteousness: he is made blind for a season. But look, beloved friends; this man, Bar-jesus, is with the deputy, he is with the man whom God has singled out to be saved. There is somebody here tonight it may be whom heaven has singled out to be saved, and there is some son of the devil interfering with him. I am not charging anybody with being a son of the devil, but I mean there is someone with whom you keep company who has influence with you, who is keeping you away from the faith. Now, you are entirely different from anyone else, you are singled out by the eye of heaven for salvation, for there are the elect, and he is doing all he can to divert this man from the faith. Now look round among your acquaintances and see if there is anyone with whom you have to do who is interfering with your soul’s salvation, who is hindering you. This matter is most important, for you are being hindered, and it is by some companionship. He was with the deputy; it does not say he had any official place, he was just with him, and he was darkening his soul. Oh, I would warn you against such companionship, the devil uses it to darken your soul and keep you away from Christ, and the apostle Paul, full of the Holy Spirit, meets this man and causes him to be blind for a season. It is the power of God against evil. Thank God for that! Here is concentrated power of evil in one man, Bar-jesus — his name by interpretation means a sorcerer. You have to interpret names to see what they really mean, he is a son of the devil and he is set for the destruction of your soul — keep away from him. Here the servant of God relieved the deputy from that influence, and the result was he was saved. As far as we know, he [p. 26] was the only one saved in the island, though I quite believe there were others; but there he is, the governor is a converted man. Is that not like God! What an advantage for the island for the governor to be a converted man. We may assume he is really converted and that he is a christian and in fellowship, and there is no evidence that anybody was left to look after him. Think of the eunuch going down to Ethiopia, a converted man, with the Holy Spirit in him, rejoicing, with the Bible in his hand. That is like God, that is how God worked at the beginning, He saved the great men of this world, and what a thing for Cyprus that the deputy was converted. It was the power of God. And what does it say about him? He was amazed, we are told, when he saw what had happened. The man was stricken blind, and the deputy was amazed, we are told, “at the teaching of the Lord”. Now this is the kind of convert that I believe corresponds with much that is going on today. Persons need teaching; the greatest need in christendom, I believe today is teaching. This man was said to be an intelligent man; it is not merely that he had a good intellect and a good education, but undoubtedly the work of God was there in the man, he was intelligent, and the point that struck him was the teaching. I do not know whether there are those here tonight who just come to the gospel meeting — I thank God if you do — but I would urge you to come to the Bible reading. If there is a work of God going on in your soul, you will be struck with the teaching; it is different from what is current abroad in denominational circles — it is the teaching of the Lord. That is the kind of teaching to get. Many are like this deputy, they are exposed to bad companionships, evil associations, but they need teaching, and this man got the teaching. No doubt much more was said by Paul and Barnabas than is recorded, but he was amazed at the teaching. I [p. 27] would urge christians here — I do not know what associations you may be in, but I would urge you to consider the teaching, what teaching you are under. This man was “amazed at the teaching of the Lord”, not the catechism or the creed of christians, but the teaching of the Lord, it is a question of the authority of the Lord asserted in the teaching, and the deputy was saved. May God grant that some of our brethren who may be here tonight who are in evil associations or evil companionships, may be amazed at the teaching, may recognise the authority of Scripture, and may believe. The next verse tells us that Paul had a company — “Paul and his company” — it is a remarkable thing, it is brought in early. Would you not like to belong to that company? It is not a sect, you know. If anyone there were to say, “I am of Paul”, 1 Corinthians 3:4. Paul would say, ‘Do not say that, that is sectarian’, yet the Holy Spirit says, “Paul and his company”: that is to say, it is another companionship. Would you not like companionship with Paul? — that is the one I have. It is companionship with Christ, of course, but think of the companionship of Paul, and contrast that with Bar-jesus. Do you not want to make a change? I think you should. It is “Paul and his company”; that is, the Holy Spirit would suggest to us the wonderful companionship there is for christians, the circle where Paul’s teaching is, the teaching of the Lord through Paul.