Let's Get Radical
Paul is giving a quick pep talk to the church leaders from Ephesus on his way back to Jerusalem (Acts 20:16-17). He is hurrying to bring much needed famine relief to the church in Jerusalem (2Cor 8-9) and hoping to make it there by the Pentecost holidays.
The Ephesians have a special place in the apostle's heart. Earlier on this third missionary expedition, he lived and taught among them for three years (Acts 20:18, 31). While he doesn't have time to stop and see everyone on his return home, he meets with the elders in Miletus, about 30 miles away. He reminds them of their time together, about the tears and trials they shared (Acts 20:19) and how he held nothing back (Acts 20:20).
Paul recalls how he was "testifying both to Jews and to Greeks of repentance toward God and of faith in our Lord Jesus Christ" (v21). In essence this is one of the mega-themes of the book of Acts. God is reaching out in a radical new way to not only His chosen people but to non-Jews around the world.
It is hard to comprehend just what a revolutionary change that salvation to Gentiles was in the first century. Through Jesus, God has swung the front door of His kingdom open for all people, not just the Israelites. The Lord's last words before heading to heaven were quite clear. "You will receive power when the Holy Spirit has come upon you, and you will be My witnesses in Jerusalem and in all Judea and Samaria, and to the end of the world" (Acts 1:8). There were glimpses of this revolutionary invitation to the Gentiles in the Gospels as Jesus reached out to people like the Samaritan woman (Jn 4:1-42). But with His resurrection and ascension, the game was on!
For millennia, non-Jews could convert to Judaism through a process that included circumcision and following the Torah. But this was different. This was new. This was extreme. Now Gentiles could enter God's kingdom AS GENTILES!
Throughout Acts, we see people wrestle with the "Gentile Problem." There's no better example than the Apostle Peter. God sends him to see His move among the hated Samaritans (Acts 8:14-16). The man Jesus nicknamed Rocky later has a divine dream reinforcing that the Gospel is for both Jew and Gentile (Acts 10:9-16). This leads Pete to share Jesus with the non-Jewish Cornelius, a commanding officer in the Roman army (Acts 10:34-48). It was then that he was blown away "because the gift of the Holy Spirit was poured out even on the Gentiles" (Acts 10:45, emphasis added).
Pete goes so far as to report back to the home office about what Jesus was doing outside God's chosen people (Acts 11:1-18). Church leaders (remember, they are all Christian Jews at this point) wholeheartedly agree, "Then to the Gentiles also God has granted repentance that leads to life" (Acts 11:18). But this is something that Rocky wrestles with for sometime. Later, his buddy Paul will bust his chops for buddying up to those Jews who demand that non-Jews must be circumcised to join God's family (Gal 2:11-14).
We continually see the struggle over what to do with Gentiles during Paul's travels. Time and time again, Jews freak out as God uses the man from Tarsus to reach out to non-Jews. In Pisidian Antioch (Acts 13:45, 50). In Iconium (Acts 14:2, 5). In Lystra (Acts 14:19). In Thessalonica (Acts 17:5). In Berea (Acts 17:13). In Corinth (Acts 18:5, 12-17). In Ephesus (Acts 19:9). In Greece (Acts 20:3).
Again, it is difficult to wrap our minds around what a radical change this was for first century Jews. Looking back, God had clearly hinted at such an inclusion throughout the Law and the Prophets (Is 42:1, 6; 49:6). It's only in the shadow of the cross and the obedience to Christ's commission that these Christian Jews begin to realize the scope of the message Jesus has called them to preach.
No one would have been more blown away than Paul. Before Jesus knocked him off his horse, Saul was a one-man Jewish wrecking crew. He was going to personally put a stop to this silly notion that some dead Carpenter from Nazareth is Messiah. He confesses to the Philippians that no one was prouder of their Jewish heritage than Paul (Phil 3:4-6). It was only after the risen Christ mugged him on his way to Damascus that he came to understand that his resume meant nothing compared to "the surpassing worth of knowing Christ Jesus my Lord" (Phil 3:8).
This passage causes us to look in the mirror and ask who are the folks we fail to tell about Jesus. Is it a particular people group? Is it people in a political party? Is it people in an certain economic strata? Is it people in a particular part of town or neighborhood? Is it people in a certain culture?
Jesus not only died for you and me. He bled and died for them too. And He's called us to take that message of grace, mercy and forgiveness to everyone. Not just our favorites. His grace knows no cultural boundaries. His love knows no political borders. We all need Him.
Paul reminds the Ephesian leaders of how he was "testifying" about Jesus to all people in the city (v21). The Greek verb here is diamarturomai. The meaning is to solemnly affirm or earnestly charge someone with a very special message. It is a variation of martureo, which means to bear witness or testify. The addition of the little prefix dia is interesting. This preposition means through or to act as a channel for something. It is not a stretch to understand this compound verb as God testifying or proclaiming His Gospel through His people.
Is Jesus testifying through you? Is He testifying through me? Remember, He promised His followers that they would be His witness (Acts 1:8). We are all witnesses. The question is: What kind of witness are you and I being?
Paul tells the Ephesian elders that his message was "of repentance toward God and of faith in our Lord Jesus Christ" (v21). Repentance is the Greek word metanoia. It literally means to think after or to think again. It is the idea of a new way of thinking after realizing our sin and what Jesus has done for us. This causes us to re-think. This causes us to turn from our sinful selves and turn to our gracious God. We make a 180, not only mentally but in how we live our lives.
The apostle also reminds them that his message included "faith in our Lord Jesus Christ" (v21). This is so much more than the mental acknowledgement that Jesus was a historical person who died on a Roman cross. It is embracing the truth that He lived the perfect life that we didn't live. He died the perfect death that we should have died. He did for us what we couldn't do for ourselves. This is a Gospel we must preach to ourselves DAILY! And don't miss that Paul refers to Jesus as Lord. This is a submission to His leadership and guidance in our lives. When we make Christ our Lord, we do what He says.
Have you and I submitted to His lordship and His leadership? Jesus guides us not only for His glory but for our good.
The Gospel of Christ that Paul proclaimed to the people of Ephesus was radical. It was revolutionary. It was extreme. And it still is. The Message describes it as "a radical life-change before God and an equally radical trust in our Master Jesus" (Acts 20:21 MSG).
Let's get radical.
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