And after some days Paul said unto Barnabas, Let us return now and visit the brethren in every city wherein we proclaimed the word of the Lord, and see how they fare.
\nActs 15:36<\/p>\n
The second missionary journey took approximately three to four years to complete. It began some time around A.D. 48 or 49 and ended around A.D. 51 or 52. The study of the second missionary journey will be subdivided into ten sections.<\/p>\n
I. THE SCHISM BETWEEN PAUL AND BARNABAS\u2014ACTS 15:36\u201340<\/p>\n
The second missionary journey began with Paul\u2019s suggestion in verse 36: And after some days Paul said unto Barnabas, Let us return now and visit the brethren in every city wherein we proclaimed the word of the Lord, and see how they fare.<\/p>\n
The timing was: after some days, that is, after a period of ministry in Antioch, beginning with their return from the Jerusalem Council. It was probably some time after the events Paul wrote about in Galatians 2:11\u201321.<\/p>\n
The suggestion was: to revisit the churches they had planted during their first missionary journey. The purpose was: to see how they fare; in other words, to see how they have developed spiritually. In light of what happened earlier in Acts 15, he wanted to see if they had been disturbed by the Judaizers. Paul wanted to disciple those further who had become believers as a result of the first missionary journey.<\/p>\n
Paul\u2019s suggestion led to a suggestion by Barnabas in verse 37: And Barnabas was minded to take with them John also, who was called Mark.<\/p>\n
The Greek word for minded means \u201cto will\u201d or \u201cto wish.\u201d The point is that Barnabas wished to take John Mark with them and he stuck to that idea. Mark served as an attendant on the first missionary journey according to Acts 12:25, but left for reasons that are not spelled out in Scripture.<\/p>\n
Because of Mark\u2019s abrupt departure, Paul refused to consider Barnabas\u2019 suggestion in verse 38: But Paul thought not good to take with them him who withdrew from them from Pamphylia, and went not with them to the work.<\/p>\n
Paul deemed it unwise to take the one who withdrew from them before they had completed their work (Acts 13:13). Barnabas wanted to give John another chance, but Paul thought it was a bad idea to take him along again in the work of missionary evangelism, since he failed to follow through with them on their first missionary journey.<\/p>\n
This disagreement between Paul and Barnabas led to a schism in verse 39: And there arose a sharp contention, so that they parted asunder one from the other, and Barnabas took Mark with him, and sailed away unto Cyprus.<\/p>\n
In verse 39a, the Greek word for contention means \u201ca very sharp disagreement.\u201d It seems that Barnabas, whose name means \u201cson of conciliation,\u201d lost his temper. This led to Barnabas\u2019 departure in verse 39b. The Greek word means \u201cto separate,\u201d \u201cto sever.\u201d It is a word found only once more in the New Testament in Revelation 6:4. The sharp words between Paul and Barnabas led to a separation. There was no personal slander; they disagreed sharply only over the issue at hand.<\/p>\n
Barnabas stuck with his idea to take Mark with him. This is the last mention of both Barnabas and Mark in the Book of Acts. These two now disappear from early Church history. This is not to say that Paul was right and Barnabas and Mark were wrong, it simply shows that the writer\u2019s intent was to trace the work of Peter and Paul. Luke relates the history of others only as they come in contact with these two apostles. In any case, Barnabas took Mark and sailed away to Cyprus, which was the home of Barnabas. Cyprus was also where Barnabas and Paul had begun their first missionary journey.<\/p>\n
Some later developments of this contention are known from other Scriptures. Paul and Barnabas, in spite of their disagreement over Mark, maintained fellowship. This is evident from 1 Corinthians 9:6, which was written during the third missionary journey and shows that the schism had healed. Colossians 4:10 also shows that they maintained fellowship. Furthermore Paul himself was reconciled to Mark later on (Col. 4:10; 2 Tim. 4:11; Philem. 24). There was one positive thing that came out of this split in that there were two missionary teams instead of just one.<\/p>\n
Verse 40 records the one Paul chose to replace Barnabas and his departure: but Paul choose Silas, and went forth, being commended by the brethren to the grace of the Lord.<\/p>\n
Now that Barnabas had departed for Cyprus with Mark, Paul felt that he, too, needed another partner to go with him, so in verse 40a, in place of Barnabas he took Silas, who is also known in the Scriptures by his Roman name \u201cSylvanus\u201d (2 Cor. 1:19; 1 Thes. 1:1; 2 Thes. 1:1). Silas was a key individual: he was a leading Jerusalemite believer according to Acts 15:22 and 27; he had the gift of prophecy, receiving direct revelation from God according to Acts 15:32; he, like Paul, was a Roman citizen, which would help him later according to Acts 16:37; and in the Book of Acts, while Silas was associated with Paul, at times he was also associated with Peter (1 Pet. 5:12\u201313).<\/p>\n
Verse 40b states that Paul and Silas were sent out by the Church of Antioch, just as earlier Paul and Barnabas were sent out on the first missionary journey by the same church in Acts 13:1\u20133. The Scripture does not say that the Church of Antioch commended Barnabas and Mark. This may imply that the congregation sided with Paul in his disagreement with Barnabas, but not necessarily. More likely, the church itself stayed neutral on the issue, since it was a personal matter between Paul and Barnabas over the issue of whether Mark was qualified for such a ministry, in light of his previous actions. Luke simply chose not to record the fact that the church may have also commended Barnabas and Mark to their area of ministry, as they were now commending Paul and Silas.<\/p>\n
II. THE MINISTRY IN SYRIA AND CILICIA\u2014ACTS 15:41\u201316:5<\/p>\n
A. The Confirmation of the Churches\u2014Acts 15:41<\/p>\n
And he went through Syria and Cilicia, confirming the churches.<\/p>\n
Paul and Silas traveled through these two territories and visited the churches which had been planted earlier. The churches of Syria and Cilicia were probably planted by the Church of Antioch. Cilicia was the area in which Tarsus was located, so this was Paul\u2019s home territory. Just as Barnabas began his second missionary journey with his home in Cyprus, so Paul began his second missionary journey with his home in Tarsus. It may very well have been that some of these churches were planted while he was in Tarsus for those ten years before he was fetched by Barnabas to come to Antioch.<\/p>\n
The specific ministry of Paul and Silas was: confirming the churches. At this point, they were not doing evangelism but discipleship, showing that there is room for both. Sometimes it is necessary to do the work of discipleship rather than the work of evangelism, but sometimes it is necessary to do both.<\/p>\n
B. The Introduction of Timothy\u2014Acts 16:1\u20132<\/p>\n
Verse 1 describes the journey and introduces an important individual in Paul\u2019s life: And he came also to Derbe and to Lystra: and behold, a certain disciple was there, named Timothy, the son of a Jewess that believed; but his father was a Greek.<\/p>\n
Lystra was the home of Timothy. Concerning his status, the fact that he was already called a disciple at this point shows that he already was a believer. He became a believer during the first missionary journey, and it was Paul who led him to the Lord according to 1 Timothy 1:2.<\/p>\n
1. The Background of Timothy<\/p>\n
The name Timothy in Greek means \u201cGod honored.\u201d All together, Timothy\u2019s name appears seventeen times in the ten Pauline Epistles. He is mentioned more frequently than any of Paul\u2019s other companions.<\/p>\n
Two of Paul\u2019s letters, 1 and 2 Timothy, are addressed to him. From those letters, more things can be known about Timothy than are revealed by Luke in the Book of Acts. For example, he was trained in the Scriptures from childhood (2 Tim. 3:15). His Jewish mother was named Eunice, and she was also a believer as a result of Paul\u2019s first missionary journey (2 Tim. 1:5). His Jewish grandmother was named Lois (2 Tim. 1:5). His father he was a Greek Gentile, but his name is not known. The tense Luke used of Timothy\u2019s father points out that he was dead. Biblically, Jewishness is traced through the father, and because Timothy\u2019s father was a Gentile and his mother was Jewish, Timothy\u2019s Jewish identity might be a matter of question.<\/p>\n
Verse 2 reveals Timothy\u2019s reputation: The same was well reported of by the brethren that were at Lystra and Iconium.<\/p>\n
The Greek tense emphasizes that this was a continuous witness. It shows that Timothy had the approval of the local churches in his own area. Timothy may very well have been commissioned by the elders of the Church of Lystra (1 Tim 4:14; 2 Tim. 1:6). As a result, Timothy became an apostolic legate, because he received authority through the Apostle Paul.<\/p>\n
2. The Circumcision of Timothy\u2014Acts 16:3<\/p>\n
Him would Paul have to go forth with him; and he took and circumcised him because of the Jews that were in those parts: for they all knew that his father was a Greek.<\/p>\n
Paul desired that Timothy take the place of John Mark, just like Silas took the place of Barnabas. However, Paul realized that his not being circumcised would have limited his ministry. The reason given in this text is: because of the Jews that were in those parts: for they all knew that Timothy\u2019s Jewish origins were on his mother\u2019s side, not on his father\u2019s side. So, the fact that Timothy was uncircumcised was public knowledge among the Jewish population.<\/p>\n
Having Timothy circumcised was not a violation of Paul\u2019s own teachings in the Book of Galatians or Acts 15. Rather, it is a clear example of Paul\u2019s policy stated in 1 Corinthians 9:20: that \u201cto the Jews, he became as a Jew.\u201d The circumcision of Timothy was necessary because everybody knew that Timothy\u2019s father was a Greek and Greeks were opposed to practices such as circumcision. In fact, when the Greeks controlled the Land during the inter-Testamental period, they outlawed circumcision, even for Jews.<\/p>\n
3. Some Observations<\/p>\n
Because Gentile believers have been unable to understand the difference between Titus and Timothy, they have condemned Paul\u2019s actions. One New Testament commentator wrote: \u201cNo act of Paul\u2019s whole life is more difficult to sympathize with. None cost him dearer.\u201d Another New Testament commentator wrote: \u201cIt appears that hard on Paul\u2019s heels came missionaries of the Judaizers. Their actions must have made him bitterly regret the second mile of well meaning compromise he had gone in the matter of Timothy.\u201d However, Paul did not compromise his principles; rather, the circumcision of Timothy was a necessary act on the basis of the Abrahamic Covenant, which demanded circumcision for all Jews.<\/p>\n
Titus was a Gentile with no Jewish origins and did not fall into this category. The distinction is this: circumcision for Titus was over the issue of salvation and concerned Jewish believers who believed in the necessity of circumcision for all. There was no biblical basis under the New Covenant to circumcise Titus, so Paul refused to have him circumcised. However, with Timothy, the issue was obedience to the Abrahamic Covenant and his ministry of evangelism. The object here was unbelieving Jews, not believing Jews.<\/p>\n
This leads to another conclusion: Those who have a Jewish father have no choice; their identity is purely Jewish regardless of the nationality of the mother. But those who come from a mixed situation, where the father is Gentile and the mother is Jewish, although technically by line they are not Jews, nevertheless they have the right to choose with which group to identify themselves. They could identify with the Gentile side and refer to themselves as Gentiles or they can do as Timothy did and identify themselves with the Jewish side and call themselves Jews. In these cases, either choice is legitimate.<\/p>\n
C. The Delivery of the Jerusalem Council\u2019s Decrees\u2014Acts 16:4\u20135<\/p>\n
The delivery of the decrees of the Jerusalem Council of Acts 15 is recorded in verse 4: And as they went on their way through the cities, they delivered them the decrees to keep which had been ordained of the apostles and elders that were at Jerusalem.<\/p>\n
The process was: they went to the cities and churches established during the first missionary journey in the southern part of Asia Minor. And they delivered them, that is, they kept on delivering them from city to city.<\/p>\n
The missionary party now included the recently circumcised Timothy. This, again, shows that Paul saw no inconsistency with what the decrees said about the circumcision of Gentiles and the circumcision of Timothy, because Timothy\u2019s Jewish origins required circumcision on the basis of the Abrahamic Covenant.<\/p>\n
The decrees to keep, issued by the Jerusalem Council, were: first, that salvation was by faith, not by Law or by circumcision; secondly, that fornication was forbidden to all; and thirdly, that meats offered to idols or from animals which were strangled and that blood was forbidden as a point of fellowship with Jewish believers. Outside of the issue of fellowship, they were permitted (1 Cor. 8\u201310; 1 Tim. 4:4\u20135).<\/p>\n
The source of these decrees was: the apostles and elders that were at Jerusalem. The decrees, then, came from the leaders of the mother Church of Jerusalem. The apostles were the temporary leaders and the elders were the permanent leaders. This showed the churches that it was Paul who was loyal to the leadership of the Church of Jerusalem, not the Judaizers.<\/p>\n
Luke gives a summary statement in verse 5: So the churches were strengthened in the faith, and increased in number daily.<\/p>\n
The Greek word for strengthened means \u201cto make firm,\u201d \u201cto make solid,\u201d like the muscles of a body. The Gentile believers in the churches were strengthened by these decrees, since now they clearly understood the basis of both salvation and spirituality; they now understood that it was by grace that they would grow spiritually.<\/p>\n
They also increased in numbers daily. There was not only spiritual growth, there was also numerical growth. Now, with the basis of salvation settled, the spread of the gospel could continue.<\/p>\n
III. THE MACEDONIAN CALL\u2014ACTS 16:6\u201310<\/p>\n
A. The Prohibited Territory\u2014Acts 16:6\u20138<\/p>\n
1. Phygia and Galitia\u2014Acts 16:6<\/p>\n
And they went through the region of Phrygia and Galatia, having been forbidden of the Holy Spirit to speak the word in Asia.<\/p>\n
Paul, Silas, and Timothy started out toward Asia, which was the western part of Asia Minor or modern day Turkey: through the region of Phrygia and Galatia, where the key cities of Antioch of Pisidia and Iconium were located. At this point, they were forbidden: to speak the word to Asia; they were not allowed to proceed any further east. This explains why they had to turn toward Phrygia and Galatia, because they were forbidden by the Holy Spirit to continue through Asia proclaiming the message. The text does not say exactly how the Holy Spirit forbade them, but they were forbidden to go to western Asia Minor, where the key cities of Ephesus and Laodicea were located. Paul went there later, during the third missionary journey in Acts 19.<\/p>\n
2. Bithynia\u2014Acts 16:7<\/p>\n
and when they were come over against Mysia, they assayed to go into Bithynia; and the Spirit of Jesus suffered them not.<\/p>\n
They then tried for Bithynia or the Province of Bithynia, which was north of Galatia. Mysia was northwest of Phrygia and had large Roman cities on the shore of the Black Sea. This was the same area in which the Book of 1 Peter was written and, probably, 2 Peter as well.<\/p>\n
Paul went through northern Galatia and was now standing in front of Bithynia, but the Spirit of Jesus suffered them not; He forbade them to go into this territory as well. The Holy Spirit of verse 6 is called the Spirit of Jesus here. This is the only time the Holy Spirit is referred to as simply the Spirit of Jesus. In Romans 8:9, He is referred to as the Spirit of Christ and as the Spirit of Jesus Christ in Philippians 1:19.<\/p>\n
3. Troas\u2014Acts 16:8<\/p>\n
and passing by Mysia, they came down to Troas.<\/p>\n
This verse records their arrival at Troas. They passed alongside or skirted Mysia without stopping to preach the gospel at this time, as it was necessary for them to get to Troas.<\/p>\n
Troas was on the coast of the Aegean Sea. Its full name was Alexandria Troas. It was the seaport for Mysia, and was founded by Alexander the Great in the fourth century B.C. near the ancient city of Troy. It was a free Greek city, which Augustus Caesar made a Roman colony; it was the main port-of-call for ships sailing between Asia Minor and Macedonia. From Troas, it is possible to see Greece across the Aegean Sea.<\/p>\n
Paul will be in this city at least two more times according to 2 Corinthians 2:12; and Acts 20:6.<\/p>\n
B. The Permitted Territory\u2014Acts 16:9\u201310<\/p>\n
And a vision appeared to Paul in the night: There was a man of Macedonia standing, beseeching him, and saying, Come over into Macedonia, and help us. And when he had seen the vision, straightway we sought to go forth into Macedonia, concluding that God had called us to preach the gospel to them.<\/p>\n
In verse 9, Paul was given a vision of the permitted territory. It appeared to Paul in the night, perhaps through a dream. In this vision, he saw a man of Macedonia, who was probably wearing the distinctive Macedonian dress. Some believe that this man was Luke himself, but there is no biblical evidence to draw such a conclusion. In this vision, a Macedonian was beseeching Paul, saying: Come over into Macedonia, and help us. The pronoun us is in the plural indicating that man of Macedonia and others as well. It is this vision that opened the continent of Europe for the gospel.<\/p>\n
Verse 10 records that the conclusion of the group was immediate; there was no question that this was a vision of God, so straightway they did what was necessary to go to Macedonia. The reason they tried to get to Macedonia was that they had concluded that: God had called [them] to preach the gospel to them.<\/p>\n
The use of the pronouns we and us in this verse show that Luke himself joins Paul\u2019s party and he remains with them until Acts 16:40, where the term we is dropped. The text then goes from the first person to the third person, until Luke rejoins the party in Acts 20:5, when again the pronoun we is used.<\/p>\n
IV. THE WITNESS IN PHILIPPI\u2014ACTS 16:11\u201340<\/p>\n
A. The Story of Lydia\u2014Acts 16:11\u201315<\/p>\n
1. The Journey to Neapolis\u2014Acts 16:11<\/p>\n
Setting sail therefore from Troas, we made a straight course to Samothrace, and the day following to Neapolis.<\/p>\n
The number of the missionary group is now increased to four. Paul, Silas, Timothy, and Luke departed by sailing from Troas. The word therefore shows that this action was based on the vision found in verses 9\u201310.<\/p>\n
They made a straight course to Samothrace. Samothrace is an island in the Aegean Sea, mid-way between Troas and Neapolis, about eighty-five miles from Troas. It was the seat of the mystery cult known as Cabiri.<\/p>\n
On the second leg of the trip, they went the day following to Neapolis. Ancient Neapolis is known today as Kavalla, located 175 miles from Troas and ten miles before Philippi; it is the port city of Philippi. It was the terminus of a famous road called the Via Egnatia or Egnatian Way, which linked the Adriatic Sea with the Aegean Sea. The Egnatian Way ran through Philippi across Macedonia to Italy, where it connected with the Appian Way all the way to Rome. The other end of the road, the opposite terminus, was known as Dyrrachium and located on the Adriatic Sea.<\/p>\n
2. The Arrival in Philippi\u2014Acts 16:12<\/p>\n
and from thence to Philippi, which is a city of Macedonia, the first of the district, a Roman colony: and we were in this city tarrying certain days.<\/p>\n
Their arrival at Philippi is recorded: from thence, from Neapolis, they went to Philippi, ten miles away. Originally, the city was known as Crenides. It was a Thasian settlement that was later enlarged, fortified, and renamed by Philip II of Macedon as Philippi, and became a Roman colony in 168 B.C. It was in this area that the Second Triumvirate, Octavius or Augustus Caesar, Antonius or Mark Anthony, and Lepidus, defeated Cassius and Brutus in 42 B.C., bringing the Roman Republic to an end. It was later, with the collapse of the Second Triumvirate, that the empire was born. Today, the town is known in Turkey by the name of Felibedjik.<\/p>\n
Thus, they arrive at their first European city. Philippi, at this point, had a very small Jewish community. It was part of the Province of Macedonia: the first of the district. The word first does not mean it was the capital of the district, since Amphipolis, mentioned in Acts 17:1, was actually the capital of Macedonia. Macedonia had been a Roman province since the year 146 B.C. The Romans divided Macedonia into four distinct districts in 167 B.C., and this was the first of the four administrative districts. Philippi was merely a city of the first district of Macedonia. Philippi was made a Roman colony by Augustus Caesar in honor of his victory in this vicinity. People living in a Roman colony were automatically given Roman citizenship, and therefore, lived under the same laws and rights as those living in Rome. It was like a piece of Rome transplanted abroad. It was settled by Romans, mostly retired or active military men. Other Roman colonies mentioned in the New Testament include: Antioch of Pisidia, Lystra, Troas, Ptolemais, and Corinth.<\/p>\n
Paul and his companions stayed in this city a number of days. They had to wait a few days before they could preach the gospel, because the Jewish community in Philippi was too small to maintain a synagogue. Since they had no specific place to go in order to preach, Paul had to wait until the Sabbath day to find a Jewish prayer meeting in order to present the gospel. Before he could start proclaiming the gospel to the Gentiles of Philippi, he must first present it to the Jews, and he would not be able to find the Jews until the Sabbath day.<\/p>\n
3. The Sabbath Meeting\u2014Acts 16:13<\/p>\n
And on the sabbath day we went forth without the gate by a river side, where we supposed there was a place of prayer; and we sat down, and spake unto the women that were come together.<\/p>\n
This verse deals with the Jewish Sabbath meeting: on the sabbath day they went outside the gate or outside the city, by a river side. This river is known as Gangites and Angites and is outside of town about 1\u00bd miles away. By Jewish law, a minyan of at least ten Jewish men over the age of thirteen are required to maintain a public synagogue and worship. If there were not enough adult men, then worship must take place in a clear area, preferably by a river side. Knowing this Jewish custom and law, Paul supposed that, if he went out by the riverside, he would find a Jewish prayer meeting. He found a place of prayer, an open-air enclosure by the river. They sat down, and spake unto the women that were come together. Only women were present on this occasion.<\/p>\n
4. The Conversion of Lydia\u2014Acts 16:14\u201315<\/p>\n
And a certain woman named Lydia, a seller of purple, of the city of Thyatira, one that worshipped God, heard us: whose heart the Lord opened to give heed unto the things which were spoken by Paul. And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.<\/p>\n
In verse 14, Paul and the others began witnessing to these women and that led to the conversion of Lydia. She became their first European convert. Apparently, the \u201cman of Macedonia\u201d in the vision turned out to be a woman. She was a seller of purple or, more literally from the Greek, a woman who sold purple fabrics. This fabric was in great demand, since it was used on the official toga in Rome and in Roman colonies. Furthermore, she was originally from the city of Thyatira, but had migrated to Philippi for business purposes. The city of Thyatira, which was famous for its dyes since the days of Homer, had a union of dyers.<\/p>\n
Lydia was one that worshipped God, showing that she was a Jewish woman, though there is a possibility that she was a proselyte. Luke then describes the process of her conversion. First, she heard us; she listened to the message. Secondly, the Lord opened her heart; this is the divine side of conversion. Thirdly, she gave heed unto the things which were spoken by Paul; this was the human side of conversion. Thus, she became a believer.<\/p>\n
Verse 15 gives the results. First, she was baptized in that same river along with her household of servants. Secondly, she provided her home as new base of ministry for Paul, Silas, Timothy, and Luke in the city of Philippi. She insisted on this and finally got her way.<\/p>\n
B. The Soothsaying Maiden\u2014Acts 16:16\u201318<\/p>\n
The encounter with the maiden is introduced in verse 16: And it came to pass, as we were going to the place of prayer, that a certain maid having a spirit of divination met us, who brought her masters much gain by soothsaying.<\/p>\n
While their ministry was going on in Philippi: as we were going to the place of prayer; the place where they first met these Jewish women had now become a messianic place of prayer, where Jewish believers were gathering to pray together.<\/p>\n
It was then that a certain maid having a spirit of divination began following them. The Greek word here is most interesting. Literally, the Greek word means \u201ca pythian spirit\u201d or, more literally, \u201ca spirit, a python.\u201d The concept of a snake shows its relationship to Satan. In Greek mythology, this was a pythian god, inspired by the Greek god Apollo. This was the god that was worshipped at Pytho or Delphi, which was part of the Delphic Oracle. This maid was a girl from the countryside in whom it was believed the god Apollo entered and spoke, so she was known as Pythia. In Greek mythology, the python was a legendary dragon or serpent that guarded the Delphic Oracle and was smitten or killed by Apollos. Later, this became the generic name for the inspiration of diviners in general. In fact, the Septuagint, the Greek version of the Old Testament, used this same word to describe one with a familiar spirit (Lev. 19:31; 20:6, 27). Thus, this became the name for a prophetic demon.<\/p>\n
This maiden was really a spiritistic medium with powers of prophetic utterance, but who was controlled by a demon. It was a demon that gave forth various prophecies. Luke points out that she: brought her masters much gain by soothsaying. Because this maiden had a demonic spirit of prophecy, she was responsible for a steady source of income for her owners.<\/p>\n
Verses 17\u201318 describe her actions: The same following after Paul and us cried out, saying, These men are servants of the Most High God, who proclaim unto you the way of salvation. And this she did for many days. But Paul, being sore troubled, turned and said to the spirit, I charge you in the name of Jesus Christ to come out of her. And it came out that very hour.<\/p>\n
She recognized Paul to be the leader, but she also followed us, the others, as well. Demons not only recognized who Yeshua (Jesus) was, they also recognized who the servants of Yeshua were. This was clear demonic recognition of who they were: servants of the Most High God.<\/p>\n
Furthermore, demons not only know who Jesus is, and who His servants are, but they also know and recognize what the true way of salvation is: that salvation comes by faith in the substitutionary death of Yeshua the Messiah. Though demons know that, being demons, they cannot respond to it. That is why James wrote: the demons also believe, and shudder (Jas. 2:19).<\/p>\n
In verse 18, she continued doing this for many days; in other words, she kept it up for some time. Paul apparently decided to tolerate it for a while, but then chose to exorcise the demon. The Greek word for sore troubled means \u201cto be worked up,\u201d \u201cto be displeased,\u201d \u201cto be worn-out.\u201d Paul was grieved, annoyed, and indignant. He did not want any kind of testimony coming on his behalf from a demon. At that point, he turned, faced the maiden following him: and said to the spirit [he addressed the demon, not the girl], I charge you in the name of Jesus Christ to come out of her. He used his apostolic authority to order the demon out. The result was: it came out that very hour. Literally, the Greek says \u201cat the hour itself.\u201d In other words, the result was instantaneous.<\/p>\n
C. The Imprisonment of Paul and Silas\u2014Acts 16:19\u201334<\/p>\n
1. The Arrest\u2014Acts 16:19<\/p>\n
But when her masters saw that the hope of their gain was gone, they laid hold on Paul and Silas, and dragged them into the marketplace before the rulers.<\/p>\n
The real issue was economics; her masters were losing their source of income. They then laid hold on Paul and Silas. The Greek word means they \u201ctook hold with hostile intent.\u201d For some reason, they left Timothy and Luke alone, but dragged [Paul and Silas] into the marketplace before the rulers. The marketplace was a public place; it was the Roman Forum; it was the place where the rulers assembled, where the court of law was located.<\/p>\n
2. The Accusation\u2014Acts 16:20\u201321<\/p>\n
and when they had brought them unto the magistrates, they said, These men, being Jews, do exceedingly trouble our city, and set forth customs which it is not lawful for us to receive, or to observe, being Romans.<\/p>\n
When they brought them unto the magistrates or the governors, they issued trumped up charges: These men, being Jews, do exceedingly trouble our city. The expression being Jews shows that there were anti-Semitic overtones. They did not see the message of these Jewish believers as being any different from those of other Jews. They accused these two men of troubling the city exceedingly by setting forth: customs which it is not lawful for us to receive. Suddenly, the accusers got very nationalistic.<\/p>\n
The real issue was economic, but the given issue was nationalism and religion. At that time, Judaism was a legal religion, but it was not allowed to make proselytes of Roman citizens. What these disciples were being accused of is trying to convert Roman citizens. In contrast to being Jews, they state, \u201cWe are Romans,\u201d and they try to make it sound patriotic to hide the real issue: their love of money.<\/p>\n
3. The Beating\u2014Acts 16:22<\/p>\n
And the multitude rose up together against them: and the magistrates rent their garments off them, and commanded to beat them with rods.<\/p>\n
The beating shows that they experienced mob violence that was based upon nationalism. This included the magistrates, the city leaders themselves, who took the initiative. The Greek word for rent used here is a strong one, meaning \u201cto strip off all around.\u201d The magistrates took the lead in stripping Paul and Silas of their outer garments. This was part of the shameful treatment that Paul refers to as having received in Philippi when he wrote 1 Thessalonians 2:2.<\/p>\n
These same magistrates commanded that Paul and Silas be beaten with rods. 2 Corinthians 11:25 is a reference to this event and the only other place where beating with rods is mentioned. This was the first of three times that Paul was beaten with rods (2 Cor. 11:25), but there is no record of the other two, since not everything that happened to him in the course of his ministry is recorded.<\/p>\n
These actions against Paul and Silas were illegal actions inflicted upon two Roman citizens. Apparently, Paul and Silas did not have a chance to make their Roman citizenship known, because of the mob situation.<\/p>\n
4. The Imprisonment Itself\u2014Acts 16:23\u201324<\/p>\n
And when they had laid many stripes upon them, they cast them into prison, charging the jailer to keep them safely: who, having received such a charge, cast them into the inner prison, and made their feet fast in the stocks.<\/p>\n
Verse 23a states that they were beaten with many stripes. If they had been beaten by a Jewish audience, it would have been limited to thirty-nine, because the Jewish practice was forty stripes, save one. In the Roman practice, the number was dependent upon the will of the judges. Since this was a Gentile mob, there was no guarantee that it was limited to thirty-nine stripes.<\/p>\n
The magistrates then threw them into prison in verse 23b, and the jailer was charged: to keep them safely. Indeed, he would want to keep them safely because, failure to keep this charge was punishable by death. According to Roman law, if he failed to keep them safe, meaning to keep them from escaping, it would cost him his life.<\/p>\n
After having received such a charge in verse 24a, the jailer threw Paul and Silas into the inner prison, because his life depended upon it. The Roman public prison had a vestibule, followed by the outer prison. Then came the inner prison, which was the worst part. The inner prison was a dungeon with no light or air except what came through when the door was opened. This confinement in the inner chamber would make escape that much more difficult. In fact, it was virtually impossible to escape from the inner prison.<\/p>\n
But to make it even more sure that they did not escape, in verse 24b, the jailer: made their feet fast in the stocks. But this was a very unnecessary, cruel addition. The stocks was made from a piece of wood, such as a cross or a log or a large piece of timber, some of which had five holes; two for the wrists, two for the ankles, and one for the neck. Some had only two holes for the feet, which appears to be the case here. Their feet were shackled after being painfully stretched apart. All this shows that they underwent a very painful enclosure into the stocks and spent a very uncomfortable night, while their backs were still in pain from being beaten with the rods.<\/p>\n
5. The Earthquake\u2014Acts 16:25\u201326<\/p>\n
But about midnight Paul and Silas were praying and singing hymns unto God, and the prisoners were listening to them; and suddenly there was a great earthquake, so that the foundations of the prison-house were shaken: and immediately all the doors were opened; and every one\u2019s bands were loosed.<\/p>\n
In verse 25, the timing of the earthquake was: about midnight; literally, \u201cin the middle of the night\u201d. The occasion was: Paul and Silas were praying and singing hymns unto God. This illustrates the very theme of Paul\u2019s letter to the Philippians: to have joy in all circumstances. This happened in Philippi where Paul proved that he could have joy in all circumstances. In spite of being in pain from the rods, in spite of being stretched out with the stocks and being seated in a very uncomfortable position, they were singing praises and praying to God. The other prisoners were: listening to them, because this was not the usual kind of sound one would expect to hear from the inner prison. It was these actions of Paul and Silas that kept the others from taking the opportunity to escape later.<\/p>\n
It was in this context that the earthquake hit in verse 26. The earthquake came very suddenly. The results were: first, the foundations of the prison-house were shaken; secondly, immediately all the doors were opened, meaning the doors of the vestibule, the doors of the outer prison, and the door of the inner prison; and thirdly, every one\u2019s bands were loosed, because the earthquake shook the wall and the chains were loosened from the wall. They were not loosened from their hands necessarily, but they were no longer chained to the wall. This meant that the prisoners were free to flee, to escape. But they did not do so, thanks to the influence of Paul and Silas. By not fleeing, the jailer was able to escape with his life; he was physically saved by the intercession of Paul and Silas.<\/p>\n
6. The Salvation of the Jailer\u2014Acts 16:27\u201332<\/p>\n
Verse 27 gives the jailer\u2019s response: And the jailer, being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, supposing that the prisoners had escaped.<\/p>\n
The jailer was suddenly roused out of sleep by the earthquake. When he saw that the prison doors were opened, he drew a logical conclusion: the prisoners had escaped. Knowing he would suffer badly at the hands of Roman law, he chose to draw his own sword and, true to his Roman calling: was about to kill himself for failing his Roman responsibility. In that day, the one in charge of a prisoner who had escaped would have to die (Acts 12:19; 27:42).<\/p>\n
Verse 28 reveals Paul\u2019s response: But Paul cried with a loud voice, saying, Do yourself no harm: for we are all here.<\/p>\n
Because he could see what was about to happen, Paul said: Do yourself no harm: for we are all here. This action by Paul saved the physical life of the jailer, which will lead to his spiritual salvation.<\/p>\n
Verses 29\u201330 provide the jailer\u2019s reaction: And he called for lights and sprang in, and, trembling for fear, fell down before Paul and Silas, and brought them out and said, Sirs, what must I do to be saved?<\/p>\n
In verse 29, his actions were to call for lights or torches to be able to see into the inner chamber, because there was no light, day or night, in that inner chamber. He sprang in, showing eagerness. He was: trembling for fear and in terror, because he saw something divine in the events which had just occurred. Literally, Hell was scared out of him and he wanted to know what he had to do to be saved. He fell down before Paul and Silas as an act of worship.<\/p>\n
In verse 30, he brought them out of the inner prison, leaving the other prisoners there, because he obviously recognized that this supernatural event was somehow connected with Paul and Silas. He then asked the crucial question: Sirs, what must I do to be saved? This question has to do with spiritual salvation because, with all the prisoners there, he knew he will not die physically now. He, too, had overheard the praying and singing of Paul and Silas, and knew that they did indeed have the message of spiritual salvation.<\/p>\n
The answer is in verse 31: And they said, Believe on the Lord Jesus, and you shall be saved, you and your house.<\/p>\n
Believe the gospel and the results will be that you will be saved, you and your house. Sometimes this verse is misinterpreted to mean that if one person in a family is saved, the others will be saved sooner or later, but too many saved people have seen members of their family die without the Lord. Paul did not say that his family would be saved just because the Philippian jailer was saved.<\/p>\n
When Paul and Silas stated: you and your house, it did not mean that they will be saved because of the jailer\u2019s faith, because they, too, must believe. The expression, believe on the Lord Jesus Christ, applied to both groups: the jailer and the house of the jailer. In the situation of that day, the role of the father in strict Roman families was that of the pater familias, and was so authoritative that the decision of the father to believe would free the others to believe, and believe they did.<\/p>\n
Having explained to him the essence of the gospel, they continued with their evangelistic ministry in verse 32: And they spoke the word of the Lord unto him, with all that were in his house.<\/p>\n
It is obvious that the jailer had brought Paul and Silas to his own home. They gave a fuller exposition of salvation, which led the jailer to the Messiah. It also led to the salvation of his house, which included the jailer\u2019s family and servants.<\/p>\n
7. The Results of the Jailer\u2019s Salvation\u2014Acts 16:33\u201334<\/p>\n
And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, immediately. And he brought them up into his house, and set food before them, and rejoiced greatly, with all his house, having believed in God.<\/p>\n
There were four results of the Philippian jailer\u2019s salvation. First, he treated the wounds they received from the beatings earlier in the day. The timing was: the same hour of the night. He washed their stripes; this is the first time these wounds had been treated since they were inflicted, the first time any form of medical attention was provided.<\/p>\n
Secondly, he was baptized, he and all his [family], showing they also had believed. They were baptized immediately; they did so without delay. This is a natural act following salvation. The Bible does not teach infant salvation or baptism prior to believing. Once a person has believed, he is then qualified for baptism; the jailer and his family had believed, therefore they were baptized.<\/p>\n
The third result was hospitality: he brought them up into his house. It was not unusual for a jailer\u2019s house to be over the prison; indeed, the house may have been above the prison. The baptisms may have been performed in a Roman bath, which was common in all cities. Those who were wealthy had their own Roman bath in the courtyard, and this jailer may have had one. He set food before them; this is the first food that they have had since their beating. One of the marks of a true believer is hospitality (Heb. 13).<\/p>\n
The fourth result was fellowship: he rejoiced greatly, with all his house. That last phrase: having believed in God, shows that they all individually believed and therefore, were able to participate in the fellowship of the saints.<\/p>\n
D. Paul\u2019s Departure from Philippi\u2014Acts 16:35\u201340<\/p>\n
1. The Decision of the Rulers\u2014Acts 16:35\u201336<\/p>\n
But when it was day, the magistrates sent the serjeants, saying, Let those men go. And the jailer reported the words to Paul, saying, The magistrates have sent to let you go: now therefore come forth, and go in peace.<\/p>\n
The timing of the rulers\u2019 decision was given in verse 35: when it was day. The act was: the magistrates sent the serjeants. The Greek word for serjeants is \u201clictors,\u201d and it refers to those who hold the rods. There were two lictors in attendance of each magistrate, both protecting him and executing his orders. They are the ones who carried the bundles of rods with an axe, and it is with these rods that Paul and Silas were beaten. The message was: Let those men go; that is, after using the serjeants or lictors to beat them earlier, now they want to let them go.<\/p>\n
Verse 36 gives the jailer\u2019s report to Paul. The jailer reported their words to Paul. No doubt, the jailer was happy about the news, because by now, he was hoping that Paul and Silas would be allowed to leave the prison with no further problems.<\/p>\n
2. The Response of Paul\u2014Acts 16:37<\/p>\n
But Paul said unto them, They have beaten us publicly, uncondemned, men that are Romans, and have cast us into prison; and do they now cast us out privily? Nay verily; but let them come themselves and bring us out.<\/p>\n
But Paul\u2019s response was not to let them get away that easily with what they had done. He issued a charge against them in that they violated Roman law: They have beaten us publicly; beating them publicly only added insult to injury. Furthermore, they were uncondemned, that is, they had never received a trial, for it was only after a trial that a sentence was to be passed out. They were sentenced before they were given a chance to make a defense.<\/p>\n
Paul and Silas were not even given the opportunity to let them know that they were Roman citizens. So now they point out that they are men that are Romans. What had been done to two Roman citizens was illegal by Roman law. In fact, it violated two Roman laws. The first one was called lex valeria, which was passed in the year 509 B.C. The second law was lex poscia, which was issued in 248 B.C. Both of those laws forbade Roman citizens to be beaten without a trial. Cicero wrote:<\/p>\n
\u201cTo fetter a Roman citizen was a crime; to scourge him was a scandal; to slay him, parricide.\u201d<\/p>\n
In other words, it was a crime to inflict blows on a Roman citizen; the law protected a Roman citizen from scourging for any reason whatsoever. It was a capital offense to make a false claim of Roman citizenship. If someone claimed to be a Roman citizen and he proved not to be, he would be executed. Consequentially, no one made such a claim lightly. In light of the fact that here were two Roman citizens who have been mistreated and Roman law has been violated, it is they, Paul and Silas, who now issued a demand.<\/p>\n
Finally, Paul points out the contrast: [they] have cast us into prison; and do they now cast us out privily? He contrasts the magistrates\u2019 present conduct of doing things privately with their earlier conduct, which was very public. In other words, they were treated as criminals; they were beaten publicly, so will they now try to hush this thing up privately? Paul will not let them get away with it; he said: Nay verily. In Greek, it is a very emphatic statement, \u201cNo indeed!\u201d So in light of these unlawful actions, Paul demanded: let them [the magistrates] come themselves and bring us out; let the magistrates themselves lead Paul and Silas out of the prison as a public acknowledgment that they had done wrong. To protect his rights, Paul used civil law to his advantage. There is nothing wrong with using civil law to our advantage as long as we do not use it wrongfully or try to hide behind it when we are guilty.<\/p>\n
3. The Response of the Ruler\u2014Acts 16:38\u201339<\/p>\n
And the serjeants reported these words unto the magistrates: and they feared when they heard that they were Romans; and they came and besought them; and when they had brought them out, they asked them to go away from the city.<\/p>\n
The serjeants or \u201clictors\u201d gave the report to the magistrates. The result was: the magistrates feared when they heard that they were Romans. They became afraid, for now their own lives were at stake for what they had done to two Roman citizens. In fact, Emperor Claudius once deprived the city of Rhodes of its freedom for having crucified a Roman citizen.<\/p>\n
The reaction on their part was: they came and besought them. They did as Paul requested. It was the magistrates who escorted Paul and Silas out of the prison at their request. This was a public acknowledgment that they had done wrong. But then they asked Paul and Silas to go away from the city so that there would be no more trouble for the magistrates. The Greek tense means they kept on begging them. The last thing these magistrates needed was for any word to get out that they had beaten two Roman citizens with rods.<\/p>\n
4. The Departure of Paul and Silas\u2014Acts 16:40<\/p>\n
And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed.<\/p>\n
They left the prison and first went back to their own base, the house of Lydia, the headquarters for Paul\u2019s ministry in Philippi. They did not leave Philippi immediately; they took their time to organize their departure. Luke states: when they had seen the brethren. These brethren would be people they had led to the Lord as a result of their witness in Philippi. This shows that a church had been planted in Philippi, as is also clear from Paul\u2019s letters to the Philippians. Paul and Silas comforted them in light of the persecution which they had just experienced.<\/p>\n
They then departed. The pronoun they shows that at this point the we section ends. Luke now switches from the first person pronoun to the third person pronoun, which shows that Luke stayed behind in Philippi to pastor the church. The first person pronoun we does not begin again until Acts 20:5\u20136 where Paul again returns to Philippi, showing that Luke joins them again at Philippi. By comparing verse 40 with Acts 20:5\u20136, it becomes clear that Luke stayed behind to help out in the ministry with the Church in Philippi.<\/p>\n
V. THE WITNESS IN THESSALONICA\u2014ACTS 17:1\u20139<\/p>\n
A. The Journey to Thessalonica\u2014Acts 17:1a<\/p>\n
Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica.<\/p>\n
Leaving Luke in Philippi, Paul, Silas, and Timothy took the famous Egnatian Way. First, they passed through the town of Amphipolis, which was thirty-two miles from Philippi. This was the capital of Macedonia Prima, located three miles inland from the sea, and it was a free city. There was no synagogue where Paul could go \u201cto the Jew first,\u201d so they simply passed through.<\/p>\n
The second city that they passed by was Apollonia, which was thirty-two more miles from Amphipolis, also on the Egnatian Way. There was no synagogue here either, so they passed through because they could not fulfill Romans 1:16 in a town that had no Jews.<\/p>\n
It was then that they came to the city of Thessalonica, which is known today as Salonicki in Turkey. It was formerly known as Therma, but it was renamed by Cassander in 315 B.C. after his wife, who was the step-sister of Alexander the Great. Cassander was one of the four generals who divided Alexander the Great\u2019s Empire after his death. It was one hundred miles southwest of Philippi on the Egnatian Way and about thirty-seven miles west of Apollonia. Thessalonica became part of the Roman Empire in 168 B.C., but it was declared a free city in 146 B.C. The Romans allowed them to have a people\u2019s assembly led by five or six city rulers known as \u201cpolitarcs.\u201d<\/p>\n
Originally, the Romans divided Macedonia into four districts and made Thessalonica the capital of the second district. But later, Thessalonica became the capital of all Macedonia or the Province of Macedonia. It became a very important commercial center and, by Paul\u2019s day, it had a population of about 200,000 people.<\/p>\n
B. Paul\u2019s Preaching in Thessalonica\u2014Acts 17:1b\u20133<\/p>\n
where was a synagogue of the Jews: and Paul, as his custom was, went in unto them, and for three sabbath days reasoned with them from the scriptures, opening and alleging that it behooved the Christ to suffer, and to rise again from the dead; and that this Jesus, whom, said he, I proclaim unto you, is the Christ.<\/p>\n
Paul went again to the Jews first. He skipped the first two towns, because there were no synagogues or Jews. When they came to Thessalonica, he saw there was a synagogue and they stopped there in verse 1b. He fulfilled Romans 1:16: to the Jew first. Although it is a very populous city, the Jewish population itself was small, but large enough to maintain a synagogue.<\/p>\n
Verse 2 spells out Paul\u2019s pattern: Paul, as his custom was. The very same construction was used of Yeshua in Luke 4:16. This custom of Paul\u2019s was based upon Romans 1:16: to the Jew first. The length of his ministry in the synagogue was: three sabbath days, and he reasoned with them from the scriptures. For the first of several times, Luke used the word reasoned. The Greek word means, \u201cto revolve in the mind,\u201d \u201cto converse with an interchange of ideas,\u201d \u201cto teach in the dialectic method of questions and answers.\u201d This word describes Paul\u2019s approach: discussing by means of questions and answers, trying to lead them logically to the conclusion that Yeshua was the Messiah. This was done: from the scriptures, because that was the source of Paul\u2019s evidence and the basis for proving the Messiahship of Jesus.<\/p>\n
Verse 3 reveals the content: opening and alleging. The term opening refers to the Scriptures; he opened the Scriptures; he expounded the meaning of the Scriptures, just as Yeshua had done in Luke 24:32 and 45. The term alleging means, \u201cto propound the truth.\u201d He propounded the truth, proving that He is the Messiah; this will naturally follow the opening or expounding of the text of Scripture.<\/p>\n
He explained to them the gospel: that it behooved the Christ [the Messiah] to suffer. This was the major premise: that the Messiah had to suffer, and that His suffering included His death. Because the cross was a stumbling block to the Jews, this was the major issue that he had to prove from the Scriptures. He had to prove that it was prophesied that the Messiah would die and then rise again from the dead. This is also part of the gospel, but this was the minor premise in this case.<\/p>\n
The point he made then was: that this Jesus, whom \u2026 I proclaim unto you, is the Christ, the Messiah. Literally, the text reads, \u201cThis is the Messiah, Yeshua, whom I am proclaiming unto you.\u201d This was Paul\u2019s conclusion in his line of argument from the major premise and the minor premise.<\/p>\n
C. The Results of Paul\u2019s Preaching\u2014Acts 17:4<\/p>\n
And some of them were persuaded, and consorted with Paul and Silas, and of the devout Greeks a great multitude, and of the chief women not a few.<\/p>\n
There were positive results among several groups. First, among the Jews: some of them were persuaded; some of the Jews believed, among whom was Aristarchus (Acts 20:4; Col. 4:10) and Secundus (Acts 20:4). These Jews consorted with Paul and Silas; this small group of Jews became believers and associated or identified themselves with Paul.<\/p>\n
A second group they had success with was the Gentiles: the devout Greeks. These were the \u201cGod-fearers,\u201d among whom were \u201cproselytes of the gate.\u201d The verse states: a great multitude, meaning the majority of the people who became believers were Gentiles.<\/p>\n
Both Jews and Gentiles were saved in Thessalonica, but a third group mentioned was the women: of the chief women not a few, meaning women of the upper classes who were also proselytes like those in Acts 13:50.<\/p>\n
D. The Opposition to Paul\u2019s Preaching\u2014Acts 17:5\u20139<\/p>\n
There is a gap of time between the success of the ministry in verse 4 and the opposition that arose in verses 5\u20139. It is obvious that a lot more happened than Luke chose to record. Some of the details of what happened are given only in 1 and 2 Thessalonians.<\/p>\n
The details of the opposition, begin with the stirring up of a mob in verse 5a: But the Jews, being moved with jealousy, took unto them certain vile fellows of the rabble, and gathering a crowd, set the city on an uproar.<\/p>\n
The source of the opposition was the Jewish community in the city which was moved with jealousy. This was the true reason for the opposition: they became jealous over the success that Paul had among the Gentiles. This was the background to what Paul wrote in 1 Thessalonians 2:13\u201316.<\/p>\n
Luke states that they took unto them certain vile fellows of the rabble. These were rabble rousers, which was a common group of people in Greek and Roman cities. They would have been Gentiles who often congregated around the marketplace and would either applaud or heckle anyone, according to the desire of those who paid them. In Roman writings, they are often referred to as \u201cthe bad men from among the market people.\u201d It was from this group that the members of the community had hired certain vile fellows to create a riot, which began in the marketplace. Very quickly, the whole city was in an uproar.<\/p>\n
The mob attacked one individual, Jason, in verses 5b\u20136a: and assaulting the house of Jason, they sought to bring them forth to the people. And when they found them not, they dragged Jason and certain brethren before the rulers of the city.<\/p>\n
They assaulted the house of Jason because he was the host of Paul and Silas. The mob sought to bring Paul and Silas out to the people. The Greek word sought means \u201cto searched up and down.\u201d They burst into the house, searching up and down for Paul and Silas, but they could not find them. At that moment, Paul and Silas were not there. Instead, they dragged Jason out along with some of the other believers and brought them before the rulers of the city.<\/p>\n
Then, they issued their accusations in verses 6b\u20137: crying, These that have turned the world upside down are come hither also; whom Jason has received: and these all act contrary to the decrees of Caesar, saying that there is another king, one Jesus.<\/p>\n
The Greek word for crying means, \u201cyelling.\u201d The charge they issued was twofold. First, disturbing the peace. The Greek word for world means \u201cthe inhabited world,\u201d probably a reference to the Roman Empire, since this was a political charge. They claimed that these men were creating problems throughout the Empire, and Jason had the nerve to receive them. Since it was Jason, not Paul and Silas, who has been brought forward, they have to have something to say against Jason also, so he was accused of complicity in the crime.<\/p>\n
Secondly, because of a Roman law that forbade the proselytizing of Roman citizens, they accused them of treason against Rome. The charge was that these men were proselytizing Roman citizens, claiming that there was another king named Yeshua, a competitor to Caesar. Therefore, they are guilty of treason.<\/p>\n
The results of the action of the mob were in verse 8: And they troubled the multitude and the rulers of the city, when they heard these things.<\/p>\n
The Greek word for troubled means \u201cagitated.\u201d To the multitude, this meant a revolution was at hand. To the rulers of the city, it meant that they, as politarcs, could be charged of complicity in treason if they let it pass.<\/p>\n
Verse 9 records the decision of the rulers of the city: And when they had taken security from Jason and the rest, they let them go.<\/p>\n
The Greek word for security means \u201ca bond\u201d or \u201ca pledge.\u201d In other words, the leaders wanted a guarantee from Jason and the other believers that Paul and Silas would leave the city and not return. That may very well be the reason why Paul wrote later to the Thessalonians that he could not return (1 Thes. 2:17\u201318). They then released Jason and the other believers for lack of evidence.<\/p>\n
Yet, even after Paul and Silas left, the believers in this city suffered some severe persecution, which Paul mentions in 1 Thessalonians 2:14; 3:1\u20135; and 2 Thessalonians 1:6\u20137. While Paul was still in this town, he twice received financial aid from the Church of Philippi (Phil. 4:15\u201316). However, until the money arrived, Paul supported himself by working in tent making (1 Thes. 2:9; 2 Thes. 3:7\u201310).<\/p>\n
VI. THE WITNESS IN BEREA\u2014ACTS 17:10\u201315<\/p>\n
A. The Journey to Berea\u2014Acts 17:10a<\/p>\n
And the brethren immediately sent away Paul and Silas by night unto Beroea.<\/p>\n
It was the brethren who had paid the pledge. The fact that they are now called brethren shows that a church was established in Thessalonica and two of the members, Aristarchus and Secundus, will later accompany Paul to Jerusalem in Acts 20:4. In fact, Aristarchus will go with Paul all the way to Rome in Acts 27:2.<\/p>\n
The fact that they sent them away immediately shows a sense of urgency and they may even have provided an escort all the way to Berea. The fact that it was by night shows there was still danger, since normally people in those days did not travel at night. They arrived in Berea, which was fifty miles southwest of Thessalonica, also on the Egnatian Way. Cicero called Berea an \u201cout of the way city.\u201d<\/p>\n
B. Paul\u2019s Preaching at the Synagogue\u2014Acts 17:10b\u201312<\/p>\n
who when they were come thither went into the synagogue of the Jews. Now these were more noble than those in Thessalonica, in that they received the word with all readiness of the mind, examining the scriptures daily, whether these things were so. Many of them therefore believed; also of the Greek women of honorable estate, and of men, not a few.<\/p>\n
Verse 10b states that they: went into the synagogue, showing there was a Jewish community here large enough to support a synagogue. He then evangelized that synagogue in verse 11. The description of these Jews was that they were more noble than those in Thessalonica. The word means \u201cwell-born,\u201d \u201cnoble-minded,\u201d in other words, they had a generous spirit, free from prejudice. This attitude made them more open to the gospel and their nobleness is seen: in that they received the word with readiness of the mind. While Paul expounded the Scriptures, the Bereans listened carefully. They did not make an immediate decision based on prejudice, but they searched the Scriptures daily for themselves to see if Jesus really was the Messiah.<\/p>\n
The result was in verse 12: Many of them therefore believed. Because they searched the Scriptures, they concluded correctly, and they became believers; Jews and Gentiles, male and female, were saved.<\/p>\n
C. The Jewish Opposition\u2014Acts 17:13\u201315<\/p>\n
But when the Jews of Thessalonica had knowledge that the word of God was proclaimed of Paul at Beroea also, they came thither likewise, stirring up and troubling the multitudes. And then immediately the brethren sent forth Paul to go as far as to the sea: and Silas and Timothy abode there still. But they that conducted Paul brought him as far as Athens: and receiving a commandment unto Silas and Timothy that they should come to him with all speed, they departed.<\/p>\n
Opposition arose again in verse 13. The source was the Jewish community of Thessalonica. When they heard about the successful evangelism in Berea, they came and stirred up this city also.<\/p>\n
This necessitated Paul\u2019s escape down to Athens in verse 14. Immediately, the brethren took Paul away, while Silas and Timothy stayed behind. The use of the term brethren shows that a church was established there; later one of their members accompanied Paul to Jerusalem according to Acts 20:4. In verse 15, they escorted him all the way to Athens, and then they returned to Berea with a command from Paul to Timothy and Silas that they should join him in Athens as quickly as possible.<\/p>\n
VII. THE WITNESS IN ATHENS\u2014ACTS 17:16\u201334<\/p>\n
At this point in the study of the second missionary journey, a synthesis should be made of the relationship of the activities of Paul\u2019s companions and the activities of Paul by comparing other passages of Scripture.<\/p>\n
Luke did not leave Philippi with the rest of the company, instead, he stayed behind to pastor the Church of Philippi, and was still there when Paul returned to Philippi once again according to Acts 20:1\u20136.<\/p>\n
Silas and Timothy stayed behind in Berea while Paul was escorted by the brethren to Athens. After he arrived there, he sent a message back with the escort for Silas and Timothy to join him in Athens without delay, which they did later according to 1 Thessalonians 3:1. Then, from Athens, Paul sent Timothy back to Thessalonica according to 1 Thessalonians 3:1\u20132, while he sent Silas to minister in some other part of Macedonia, as shown in Acts 18:5.<\/p>\n
After Paul\u2019s ministry in Athens, Paul went alone to the city of Corinth according to Acts 18:1 and 1 Thessalonians 3:6, where he wrote the Epistles of 1 and 2 Thessalonians. Silas and Timothy returned from their different assignments in Macedonia and meet Paul in Corinth, which we understand from Acts 18:5. Luke rejoins the group when Paul returns to Philippi in Acts 20.<\/p>\n
This section of the second missionary journey can be divided into three categories: Paul\u2019s Witness, Paul\u2019s speech, and the results.<\/p>\n
A. Paul\u2019s Witness\u2014Acts 17:16\u201321<\/p>\n
1. The Idolatry of Athens\u2014Acts 17:16<\/p>\n
Now while Paul waited for them at Athens, his spirit was provoked within him as he beheld the city full of idols.<\/p>\n
Verse 16a describes Paul\u2019s wait in Athens. By this time, the former glory of the city had long been eclipsed. However, although she was not the glory she once was, she was still the intellectual center of the Roman Empire. The city was captured and made part of the Roman Empire by Sulla in the year 86 B.C.<\/p>\n
Paul waited here for Timothy and Silas to arrive. The Greek word means \u201cto look with expectation,\u201d \u201cto look out for.\u201d He was anxious for Timothy and Silas to arrive and meet him in Athens, but he was not going to wait idly. So he kept busy in the work of the Lord.<\/p>\n
When he saw the mass of idolatry in Athens in verse 16b: his spirit was provoked because of the existence of idolatry. The Greek word here means \u201cstrongly moved,\u201d \u201cbeing greatly distressed.\u201d Paul was greatly distressed because he saw the city full of idols, and this provoked him to preach.<\/p>\n
But it was not the Jews of Athens who were worshipping these idols, because idolatry ceased being a Jewish problem after the Babylonian Captivity. It was the Gentiles of Athens who worshipped these idols, so he was provoked to preach to these Gentiles.<\/p>\n
2. Paul\u2019s Witness in the Synagogue and Marketplace\u2014Acts 17:17<\/p>\n
So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with them that met him.<\/p>\n
As usual, Paul carried out the principle of Romans 1:16 in that, wherever he went, he always went \u201cto the Jew first.\u201d Verse 17 states: So [for that very reason] he reasoned in the synagogue with those who were born as Jews. The term devout persons means \u201cproselytes of the gate.\u201d<\/p>\n
Paul also reasoned: in the marketplace or the agora, which was the open space in the heart of the city where business, both judicial and commercial, was transacted. Public buildings, such as temples and law courts and shops and colonnades, were located around this public square. Paul went to this place every day and witnessed to those who would talk with him. Simultaneously with his preaching of the gospel in the synagogue, he engaged in conversation during other hours of each day in the marketplace with those who happened to pass by.<\/p>\n
3. The Epicurean and Stoic Philosophers\u2014Acts 17:18\u201321<\/p>\n
And certain also of the Epicurean and Stoic philosophers encountered him. And some said, What would this babbler say? others, He seems to be a setter forth of strange gods: because he preached Jesus and the resurrection. And they took hold of him, and brought him unto the Areopagus, saying, May we know what this new teaching is, which is spoken by you? For you bring certain strange things to our ears: we would know therefore what these things mean. (Now all the Athenians and the strangers sojourning there spent their time in nothing else, but either to tell or to hear some new thing.)<\/p>\n
It was at this point that Paul came in contact with two types of Greek philosophers in verse 18a: the Epicurean and Stoic philosophers.<\/p>\n
The Epicureans were followers of a Greek philosopher known as Epicuris who lived between the years 342\u2013270 B.C. Epicureanism began with the search for pure truth; however, they believed that the search for pure truth by reason was hopeless. In the end, they concluded that the chief end of man was not to try to find pure truth, but happiness; that it should be pleasure, not knowledge, that was the goal of life. They believed that the gods lived in eternal calm, but away from the lives of man, and that man had no after life like the gods either to fear or to hope for. Because there was no after life for either good or bad, they believed that the best thing for man to do was to make the best of it here. While they were not theological atheists, they were practical atheists. Eventually, this philosophical movement degenerated into a low life of sensualism.<\/p>\n
The second main type of Greek philosopher that Paul encountered was the Stoic. They were followers of Zeno, who lived in the third century B.C. The place where Zeno taught was in the Stoa Portico, which means the \u201cpainted portico.\u201d Therefore, they were called \u201cStoics.\u201d<\/p>\n
According to the philosophy of Stocism, wisdom lay in being free from intense emotionalism; therefore, man had to submit himself to natural law and learn to live comfortably with nature. The highest expression of this was reason. To be virtuous was to live in harmony with reason, and this was the only good. Not to be virtuous was the only evil. All other things, such as death or pleasure or pain, were indifferent.<\/p>\n
Theologically, they were pantheists. In their view, the purpose of the gods was in directing history, and man had only to align himself with the purpose of the gods in this purpose. They viewed god as the \u201cworld soul.\u201d The Stoic ideal was to be absolutely brave in the face of pain and death because pain and death were not evils; they were also to be unmoved by either joy or grief; there was a stern self repression on the basis of human self sufficiency. The goal was absolute contentment because pleasure was not good. Absolute justice was not to be influenced by pleasures or favor. They stressed the rational over the emotional in man. They stressed individual self sufficiency including the right to commit suicide. The ideal was a stern and unending endurance. This philosophy was especially attractive to the Roman mind. Seneca was one of the famous Roman Stoics.<\/p>\n
It was the Epicureans and the Stoics together that made up the Areopagus and mocked Paul, calling him a babbler in verse 18b. The Greek word means \u201cseed-picker.\u201d They mocked, \u201cLet us see what this little seed-picker is going to say.\u201d Others were saying, \u201cWell, he seems to be propagating the existence of some strange gods.\u201d They reached that conclusion because he preached the resurrection. The Greek word for resurrection is anastasis, which was also the name of one of the Greek gods, Anastasis.<\/p>\n
In verses 19\u201320, they brought Paul before the Areopagus in order for him to explain these beliefs, because the Athenians were always looking to hear something new in verse 21. Paul now had a golden opportunity to spell out the gospel to these two types of philosophers.<\/p>\n
B. Paul\u2019s Speech\u2014Acts 17:22\u201331<\/p>\n
1. The Areopagus\u2014Acts 17:22a<\/p>\n
And Paul stood in the midst of the Areopagus, and said.<\/p>\n
The word Areopagus means \u201cthe hill of Ares\u201d or, by its more famous Roman name, \u201cMars Hill,\u201d a hill located just northwest of the Acropolis, a lower hill measuring three hundred seventy-seven feet high. It was the hill or the court of the god Ares, the Greek name for the god Mars.<\/p>\n
This was also the place of the Council of Areopagus, a very important tribunal during Roman times because it was composed of the city leaders responsible for supervising religion, culture, and education in Athens. They were in charge of controlling itinerant lecturers which Paul appeared to be. In the case of Paul, however, it was much more of an inquisition than an inquiry. It is to these city leaders that Paul now has a chance to proclaim the Word.<\/p>\n
Earlier, he had presented his message only to the Jews, but now it is also to the Gentiles. Because this was a Gentile audience, this is the first major exposition of the gospel to an audience with no Old Testament background. That is why Paul did not deal heavily with the Old Testament, because it would not carry any authority to these Greek philosophers. Instead, he dealt with the subject of the nature of God versus idolatry.<\/p>\n
2. Paul\u2019s Introduction\u2014Acts 17:22b\u201323<\/p>\n
Paul begins his message by describing the state of the Athenians in verse 22b: Ye men of Athens, in all things, I perceive that ye are very religious.<\/p>\n
He addressed them as: men of Athens and then told them his observation that in all things they were very religious. The Greek word for religious literally means \u201cthe fear of demonic things.\u201d Among the Greeks, however, it was used in both a good sense and a bad sense. In a good sense, it meant \u201cpious\u201d or \u201creligious.\u201d The Jews used this term in reference to the worship and fear of demons. But in a bad sense, it meant \u201csuperstitious.\u201d The Greeks used this term either in the good sense of religious or in the bad sense of superstitious.<\/p>\n
Paul used this term to a Greek audience so that it would be left deliberately ambiguous, and they could put upon it whatever meaning they chose. Paul could mean it as one way; such as, they worship demons and were very superstitious, but they could take it as a compliment that they were very religious. Paul, however, is merely stating a fact, not giving them a compliment. From Paul\u2019s perspective, he found them to be uncommonly superstitious, implying that their reverence of deities is really a reverence of demons. Paul was not showing disrespect to his audience, he was simply pointing out a touch of irony.<\/p>\n
Having made the statement, he then gives the evidence for his statement in verse 23: For as I passed along, and observed the objects of your worship, I found also an altar with this inscription, TO AN UNKNOWN GOD. What therefore ye worship in ignorance, this I set forth unto you.<\/p>\n
Paul observed that as he happened to be passing by, showing this was his own experience in the city, and as he was looking at the objects or the things which they worshipped, he saw among them an altar. This altar had an inscription: TO AN UNKNOWN GOD. In the Greek it simply reads, \u201can unknown god.\u201d<\/p>\n
This is the only mention of a heathen altar in the New Testament. The Greeks of Athens had many altars to unknown deities just to make sure that no god was overlooked to the harm of the city. Greek writings often mention altars to unknown deities. Having found some common ground, Paul\u2019s purpose was: What therefore ye worship in ignorance. Paul\u2019s emphasis was on ignorance, not on worship. This disposed of any possible charge of disobedience to Roman law. He was not introducing a new religion; he was explaining something that was quite old; this god about whom you do not know, this is what I set forth unto you.<\/p>\n
3. The Characteristics of the UNKNOWN GOD\u2014Acts 17:24\u201328<\/p>\n
The first characteristic is that God is the Creator and the Source of all life in verse 24: The God that made the world and all things therein, he, being Lord of heaven and earth, dwells not in temples made with hands.<\/p>\n
When he stated: The God that made the world and all things therein, he spoke out against the eternity of matter. He used Stoic language because this was aimed toward the Stoics. Paul challenged certain Greek ideas, such as the idea that creation was done by the Demi-urge.<\/p>\n
Furthermore, he pointed out that the Creator brought all things into being and so matter was not eternal or important as the Greeks believed. He declared that one God made all things, and not a god for this or a god for that like the 30,000 gods of the Athenians.<\/p>\n
Then, Paul said: he, being Lord of heaven and earth is not only the Creator of the universe, He is also the Lord of the universe. He is both the Owner and absolute Possessor of both Heaven and earth, not just parts of them. He does not dwell in temples made with hands, like those of the Parthenon in Athens.<\/p>\n
The second characteristic is that God is also self-sufficient in verse 25: neither is he served by men\u2019s hands, as though he needed anything, seeing he himself gives to all life, and breath, and all things.<\/p>\n
He is not served by men\u2019s hand; He does not need anything of man. This was aimed at the Epicureans. He again challenged certain Greek ideas. Because God is self-sufficient, He is not dependent upon creatures. God did not need offerings for His happiness, as the Greeks were teaching, for it is He that gives life, and breath, and all things. This statement is made toward the Stoics and against the Epicureans, who placed God totally outside the universe.<\/p>\n
The third characteristic is that God is the Creator of humanity in verse 26: and he made of one every nation of men to dwell on all the face of the earth, having determined their appointed seasons, and the bounds of their habitation.<\/p>\n
God is the direct Creator of humanity, and all came from one: Adam. Paul taught the unity of the human race by the fact of a common origin with God as the Creator of that common origin. Here, too, he challenged some Greek ideas. The Athenians claimed to have sprung up from the soil of their native Greece, Attica. But Paul said that the whole human race sprung from one man, therefore, the Greeks do not have their own native origin or special creation. Paul declared: that God has determined their appointed seasons; that God is sovereign; that God controls human history and the bounds of [human] habitation; that God has determined the boundaries of all nations, and Greece has no special prerogative.<\/p>\n
The fourth characteristic is that God\u2019s desire was that mankind should seek after Him in verse 27: that they should seek God, if haply they might feel after him and find him, though he is not far from each one of us.<\/p>\n
This provides the purpose for verse 26. God has set the bounds of the nations so that people should seek after Him. They were not to turn away from Him, as the nations had done according to Romans 1:18\u201332. The reason was: if haply they might feel after him. This word feel describes the blind groping of the darkened heathen mind, seeking after God; it is the struggle to touch God, such as when one gropes to touch a wall in a pitch-dark room; to try to find Him was the goal of the groping. Yet, Paul declared: he is not far from each one of us. The reason God can be found is because He is nearby; he is [indeed] not far from us. And because He is close to us, He can actually be found if we reach out and try to touch Him. Of course, this can only be done by faith.<\/p>\n
The fifth characteristic is that God is the Preserver of man in verse 28: for in him we live, and move, and have our being; as certain even of your own poets have said. For we are also his offspring.<\/p>\n
Paul points to the fact: in him we live, and move, and have our being. This was the proof of God\u2019s nearness, not Stoic pantheism, but real imminence. Paul gives an ascending scale, reaching a climax in God: we live, therefore, we have life; we move, therefore, there is movement; and, we have our being, therefore, there is existence.<\/p>\n
He reminds them that certain even of [their] own poets have said the same things. Indeed, several Greek poets have made similar statements: Cleanthes, 300\u2013220 B.C.; Aratus, 315\u2013240 B.C.; and Epimenides, about 500 B.C., who was a Cretan poet, and had this to say to the god Zeus:<\/p>\n
\u201cThey fashioned a tomb for you, O Holy and High One;<\/p>\n
The Cretans: always liars, evil beasts, idle bellies;<\/p>\n
But, you are not dead;<\/p>\n
You live and abide forever;<\/p>\n
For in you we live, and move, and have our being.\u201d<\/p>\n
Paul also quotes the same poet in Titus 1:12. Cleanthes wrote a poem to Zeus and said, \u201cFor we are your offspring.\u201d<\/p>\n
4. Man\u2019s Responsibility to the UNKNOWN GOD\u2014Acts 17:29\u201331<\/p>\n
Paul dealt next with man\u2019s responsibility to this UNKNOWN GOD in two areas: negative and positive.<\/p>\n
The negative area is that there must be no idolatry in verse 29: Being then the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and device of man.<\/p>\n
If the connection between God and man is the life derived from God, then it is utter foolishness to represent the image of God with idols which originate in the mind of men, the offspring, not in the mind of God, the Originator and Creator.<\/p>\n
The positive area is that God expects repentance in verse 30: The times of ignorance therefore God overlooked; but now he commands men that they should all everywhere repent.<\/p>\n
The times of ignorance are the times before the full knowledge of God came in the person of Jesus the Messiah: God overlooked until the Messiah came. The Greek word for overlooked means \u201cto wink at.\u201d God has always objected to polytheism and idolatry. Among Jews, polytheism and idolatry were dealt with by means of divine judgment because the Jews knew better, but among the Gentiles, God overlooked it or winked at it. Now that has changed: but now the Messiah has come with full knowledge. In the past, the Gentiles were held responsible to respond only to natural revelation, but now, they will be held responsible to respond to special revelation also. What they must now do is repent. The Greek word for repent refers to salvation repentance.<\/p>\n
Finally, the reason he gave is that God is that Judge of all men in verse 31: inasmuch as he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance unto all men, in that he has raised him from the dead.<\/p>\n
That day is the day of the Great White Throne Judgment in which he will judge the world in righteousness. The Greek word for world here means \u201cthe inhabited world.\u201d At the Great White Throne Judgment, He will judge all unsaved humanity in righteousness, which will be the standard of judgment. He will judge all others: by the [One] whom he has ordained. The function of Yeshua at the Great White Throne Judgment will be to serve as the standard of righteousness by which others are going to be judged. He will also be the actual Judge and every unbeliever will be shown to have failed to attain the righteous standard of God. God has given assurance [of this judgment] unto all men in that He raised this One from the dead, making the Resurrection of Jesus the absolute guarantee that this judgment will take place.<\/p>\n
Paul had more to say at this point, but he was suddenly interrupted and could not reach his conclusion or present the gospel more clearly than he already had.<\/p>\n
C. The Results\u2014Acts 17:32\u201334<\/p>\n
Now when they heard of the resurrection of the dead, some mocked; but others said, We will hear you concerning this yet again. Thus Paul went out from among them. But certain men clave unto him, and believed: among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them.<\/p>\n
Verse 32 records two reactions to Paul\u2019s speech. One reaction was that of mocking: when they heard of the resurrection of the dead, which was the point of interruption. While the Greeks believed that a soul was eternal, they had no concept of the resurrection of the body. At this point, they wished to hear no more, they sneered and ridiculed. This reaction of mocking came from the Epicureans, who denied both the resurrection of the dead and the immortality of the soul and, in contempt of Paul\u2019s statement of the resurrection, they refused to listen any further. The second reaction was: We will hear you concerning this yet again. The Stoic response was a promise of further conversation; they were unconvinced, but had better manners. They agreed to adjourn the meeting, but with no real intent to reconvene it in the future. Actually, this was an official dismissal of the matter.<\/p>\n
Paul departed from the Areopagus in verse 33. When he left Athens later, he never returned there again. He returned to other Greek cities, but not Athens.<\/p>\n
However, in verse 34, his ministry was not a failure. No church was planted in Athens, but some did believe. Dionysius the Areopagite, a member of the Council of Areopagus, who was convinced and became a believer. Also mentioned was: a woman named Damaris. The fact that she was the only woman named shows that she was probably an aristocrat, as was Dionysius. There were others, though unnamed, who also believed. This event is an example of 1 Corinthians 1:21: For seeing that in the wisdom of God the world through its wisdom knew not God, it was God\u2019s good pleasure through the foolishness of the preaching to save them that believe.<\/p>\n
Indeed in the wisdom of God, He did save some who believed through the foolishness of the preaching, but the great wisdom of the Greeks could not bring them any closer to the Lord. Whereas, by what was foolishness, as Paul preached it, these few Athenians were brought to a saving faith.<\/p>\n
The rest of Paul\u2019s time in Athens was spent in concern for the Thessalonian Church (1 Thes. 2:17\u20133:5).<\/p>\n
VIII. THE WITNESS IN CORINTH\u2014ACTS 18:1\u201317<\/p>\n
A. The Arrival at Corinth\u2014Acts 18:1\u20134<\/p>\n
1. The City of Corinth\u2014Acts 18:1<\/p>\n
After these things he departed from Athens, and came to Corinth.<\/p>\n
Paul\u2019s journey began: After these things. As far as we know, no church was ever planted in Athens in the first century. From the Book of Acts and from Paul\u2019s writings there is no mention of his ever returning to Athens.<\/p>\n
Paul now came to Corinth, which was fifty miles west of Athens on a narrow isthmus that connected it with the mainland of Greece. The City of Corinth was founded in the ancient past; it was already a city by the year 750 B.C. It became one of the wealthiest cities in Greece. It was destroyed by Mummius because of an anti Roman revolt in the year 146 B.C. When the city was conquered, all of the citizens of Corinth were either killed or enslaved and all of its treasures taken to Rome. The rebuilding of the city was forbidden by Roman law for a full one hundred years. Then, in 46 B.C., it was rebuilt by Julius Caesar and officially renamed Laus Julia Corinthus. It became a boom town and a Roman colony. In 27 B.C., it became the capital of the Roman Province of Achacia. By Paul\u2019s day, it had a population of 500,000 inhabitants. It had two separate ports: Lachaeum, which was on the west side of Corinth, on the Gulf of Corinth and led to the Ionian Sea and the western Mediterranean. The second port was Cenchreae, which was on the east, on the Saronic Gulf and led to the Aegean Sea and the eastern Mediterranean as well as the Black Sea.<\/p>\n
Cornith was the center of the worship of the goddess Aphrodite, the goddess of love. This temple had a total of one thousand cultic prostitutes. It was located on the Acro Corinth, which was on a hill overlooking the town. The hill itself was one thousand eight hundred feet high. Corinth was the center of immorality of the ancient world. It was known as the foulest city of the ancient world, famous for drunkenness, debauchery, and dishonesty. Whenever the ancients, even Greek and Roman writers, wanted to speak in a strong way to emphasize debauchery, they would say, \u201cto corinthianize,\u201d which meant \u201cto live a loose life.\u201d The ancients called this \u201cthe Corinthian sickness.\u201d The expression \u201ca Corinthian girl\u201d meant that she was a prostitute.<\/p>\n
When Paul arrived into such an immoral city, he was in a state of weakness, fear, and trembling according to 1 Corinthians 2:1\u20135.<\/p>\n
2. Aquila and Priscilla\u2014Acts 18:2\u20133<\/p>\n
The bright spot was that here he met two important people in his life and ministry, Aquila and Priscilla in verses 2\u20133: And he found a certain Jew named Aquila, a man of Pontus by race, lately come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome: and he came unto them; and because he was of the same trade, he abode with them, and they wrought; for by their trade they were tentmakers.<\/p>\n
Verse 2 describes the couple. Aquila was a certain Jew, a man of Pontus by race. Jews from Pontus attended the Feast of Pentecost in Acts 2:9. Luke does not state exactly how Paul found Aquila, but Jews who had the same profession belonged to the same guild; since both were tentmakers, that may be the way they found each other. Just as Paul recently arrived in Corinth from Athens, Aquila also recently arrived in Corinth from Rome. Aquila arrived in Cornith with his wife Priscilla. Another form of her name that appears in the New Testament is Prisca (Rom. 16:3; 1 Cor. 16:19; 2 Tim. 4:19). She was the more prominent of the two, and so her name often appears first, such as in Acts 18:18, 26; in Romans 16:3; and in 2 Timothy 4:19.<\/p>\n
The reason Aquila and Priscilla were now in Corinth is: because Claudius [the emperor] had commanded all the Jews to depart from Rome. This edict of the Jews\u2019 expulsion from Rome was issued in A.D. 49. The reason for the edict is given by a Roman historian, Sutonius, in his \u201cLife of Claudius.\u201d Claudius had issued this edict against the Jewish community because of disruption within the Jewish community over certain \u201cChrestus,\u201d which was probably a misreading of the term Christos, meaning \u201cChrist.\u201d Apparently, a riot broke out within the Jewish community in Rome over the Messiah. The Romans, not knowing what the issues were, expelled the entire Jewish community from Rome. Later, however, they did return to Rome (Rom. 16:3).<\/p>\n
By the time Paul met them, Aquila and Priscilla were already believers. How they became believers is not known, but they were members of the Church of Rome. Paul may very well have received his own knowledge about the Church of Rome from them.<\/p>\n
Verse 3 reveals that what brought them together initially was their common profession, but being fellow-believers made it all the more special. They made their living while they were in Corinth initially by making tents. The Greek word tentmakers literally means \u201cleather workers,\u201d and includes a lot more than merely the making of tents. Other references to this couple are: in Acts 18:18, where they went with Paul to Ephesus; in Acts 18:26, where they helped Apollos understand the message better; in Romans 16:3, where they returned to Rome; in 1 Corinthians 16:19, that they are with Paul when he wrote 1 Corinthians; and in 2 Timothy 4:19, where Timothy was told to salute this couple.<\/p>\n
3. Paul\u2019s Preaching at the Synagogue\u2014Acts 18:4<\/p>\n
As was always his pattern when he began to preach the gospel, he went to the Jew first in verse 4: And he reasoned in the synagogue every sabbath, and persuaded Jews and Greeks.<\/p>\n
Paul persuaded two groups of people: the Jews, who were Jews by nationality; the Greeks, who were God-fearers or proselytes, since these Greeks were in the synagogue. Among the ones he led to the Lord during the preaching was the house of Stephanos, the house of Crispus, and the house of Gaius (1 Cor. 1:16; 16:15).<\/p>\n
B. Paul\u2019s Ministry in Corinth\u2014Acts 18:5\u201311<\/p>\n
1. The Arrival of Silas and Timothy\u2014Acts 18:5<\/p>\n
But when Silas and Timothy came down from Macedonia, Paul was constrained by the word, testifying to the Jews that Jesus was the Christ.<\/p>\n
Silas and Timothy came down from Macedonia and gave a report to Paul on the conditions of the Church of Thessalonica (1 Thes. 3:6). From that report, Paul received great comfort (1 Thes. 3:7\u201310). They also brought money to Paul from the Philippian Church (2 Cor. 11:9; Phil. 4:14\u201317). They also reported of slander against Paul (1 Thes. 2:3\u20136). They also brought some questions to Paul about the return of the Messiah which had been raised by the Thessalonians (1 Thes. 4:13\u20135:11).<\/p>\n
It was at this point in his ministry that Paul wrote the letter of 1 Thessalonians. In this letter, he pointed out six things: he commended them for their growing zeal; gave a defense of his own motives; encouraged them to live an honest life; gave them encouragement in the face of persecution; gave some instructions on the Messiah\u2019s return; and exhorted them to steadfastness and patience.<\/p>\n
A few weeks later, he also wrote the letter of 2 Thessalonians in which he gave more details about the blessed hope and pointed out that imminency does not mean \u201cimmediate.\u201d They are right in looking forward to the return of the Messiah, but they must keep busy and work while they are looking for His return.<\/p>\n
All of this allowed for the events of verse 5 to take place: Paul was constrained by the word to continue preaching. The gifts from the Philippians released Paul from having to make a living by tent making. Now that he had some money, he was free to press on with the preaching of the gospel on a daily basis, not just on the Sabbaths (2 Cor. 11:9). He was also assisted by Silas and Timothy (2 Cor. 1:19). The specific work was: testifying to the Jews that Jesus was the Christ. In other words, he began with Jewish evangelism. His point to Jewish people was: Yeshua of Nazareth is the Messiah.<\/p>\n
2. The Opposition from the Jews\u2014Acts 18:6<\/p>\n
And when they opposed themselves and blasphemed, he shook out his raiment and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.<\/p>\n
The Greek word for opposed means \u201cto arrange in battle array,\u201d \u201cface to face with or against.\u201d Paul\u2019s fresh activities in preaching the gospel aroused the Jewish community so much that they blasphemed, meaning they railed against Yeshua.<\/p>\n
Paul\u2019s response was: he shook out his raiment, which was a Jewish symbol of renunciation and the casting off of all contact. He then made the declaration: Your blood be upon your own heads. This was not a curse, but a solemn disclaimer of responsibility, for he declared: I am clean; he is pure from their blood, because he has fulfilled his responsibility of Romans 1:16. From now on he will be going to the Gentiles.<\/p>\n
This was the turning point for Corinth: he now goes exclusively to the Gentiles. Again, this was a local change for the City of Corinth, not a dispensational change or a national change. After Corinth, Paul again went to the Jew first, for the principle of Romans 1:16 holds good for the entire Church Age.<\/p>\n
3. The Results of Paul\u2019s Ministry in Corinth\u2014Acts 18:7\u20138<\/p>\n
And he departed thence, and went into the house of a certain man named Titus Justus, one that worshipped God, whose house joined hard to the synagogue. And Crispus, the ruler of the synagogue, believed in the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.<\/p>\n
One new believer was Titus Justus in verse 7. Paul now left the synagogue: and went into the house of Titus Justus. His name shows him to be a Roman. Perhaps, his full name was Gaius Titus Justus (Rom. 16:23). He was: one who worshipped God. He had been \u201ca God fearer\u201d or \u201ca proselyte of the gate,\u201d but now had become a believer in the Messiah. His house was joined hard or next to the local synagogue.<\/p>\n
In verse 8, a second believer was named Crispus, who had been the ruler of the synagogue, meaning he was in charge of the building and in charge of conducting services. He also believed in the Lord. As a result of Paul\u2019s Jewish evangelism, the synagogue president became a believer. Paul also baptized him (1 Cor. 1:14) along with his house, because the rest of his family also believed in the Messiahship of Yeshua.<\/p>\n
Besides these two: many of the Corinthians hearing believed in verse 8b. This is probably a reference to Gentile believers, and they, too, were baptized. According to 1 Corinthians 1:14\u201317, Paul did not do most of the baptizing, so they were probably baptized by Silas and Timothy.<\/p>\n
4. The Divine Revelation to Paul\u2014Acts 18:9\u201310<\/p>\n
And the Lord said unto Paul in the night by a vision, Be not afraid, but speak and hold not your peace: for I am with you, and no man shall set on you to harm you: for I have much people in this city.<\/p>\n
The timing of the revelation was in verse 9a: in the night. The Lord came to him by means of a vision. There were four special revelations to Paul: the first one was in Acts 9:4; the second revelation was referred to in Acts 16:9; this one is the third; and the fourth special revelation is in Acts 22:17\u201318.<\/p>\n
The message was one of comfort in verse 9b: Be not afraid or literally, \u201cstop being afraid, but go on speaking;\u201d hold not your peace or literally, \u201cdo not become silent.\u201d The reason is in verse 10: I am with you. Here, God made a personal promise to Paul to encourage him to persevere in the preaching of the gospel. The promise was: no man shall set on you to harm you. In other words, Paul was given assurance that no one can harm him while he was ministering in Corinth. The reason he had to persevere was because God had: much people in this city. Many of God\u2019s elect were in that city who must now be reached with the gospel, and Paul had been appointed to be the one to reach the elect of Corinth with the gospel.<\/p>\n
5. A Summary of Paul\u2019s Ministry in Corinth\u2014Acts 18:11<\/p>\n
And he dwelt there a year and six months, teaching the word of God among them.<\/p>\n
The length of Paul\u2019s ministry in Corinth was: a year and six months. This only counts the time since the vision, not the time he spent there before the vision. Paul spent quite a bit of time in Corinth and established a church there. He also established a church in the nearby port of Cenchreae (Rom. 16:1).<\/p>\n
C. Paul Before Gallio\u2014Acts 18:12\u201317<\/p>\n
1. The Charges Against Paul\u2014Acts 18:12\u201313<\/p>\n
The occasion that brought up this event is in verse 12a: But when Gallio was proconsul of Achaia.<\/p>\n
The existence of Gallio is well-documented outside the Scriptures. His father was known as Seneca the Elder; his brother was Seneca the Younger. His brother was more famous than Gallio. His father was a famous Stoic philosopher, who was the tutor of Emperor Nero. He was the nephew of another famous Greek writer, Lucan the poet, who was the author of a well-known work, Pharsalia.<\/p>\n
Gallio was born in Cordova in the year 3 B.C. He was originally named Marcus Ananais Novaetus; but in Rome he was adopted by Lucius Julius Gallio 50 B.C.\u2013A.D. 40. He was a famous rhetorician. Because of that adoption, from then on he only used his adopted name. He served as proconsul of Achaia, as mentioned in this verse, for only two years A.D. 51\u201352.<\/p>\n
His brother, Seneca the Younger, said of him: \u201cNo mortal is so pleasant to any one person as Gallio is to everybody.\u201d There is a letter that archaeologists found in Delphi from Emperor Claudius in which he wrote: \u201cas Lucius Julius Gallio my friend and proconsul of Achaia.\u201d Not only is this man\u2019s existence and name recorded elsewhere, but also the very fact that he was proconsul in Achaia. In the year A.D. 65, both brothers, Gallio and Seneca the Younger, were executed by Emperor Nero in one of his fits of madness.<\/p>\n
It was this man before whom Paul was brought by the opposition in verse 12b: the Jews with one accord rose up against Paul and brought him before the judgment-seat.<\/p>\n
The Greek pictures them as making a rush at Paul. The judgment-seat was in the agora, the public marketplace, and this was intended to be a trial of Paul.<\/p>\n
Verse 13 spells out the specific charge: saying, This man persuades men to worship God contrary to the law.<\/p>\n
Specifically, the accusation was: preaching an illegal religion, because Rome only permitted one religion for each recognized unit of people. Since the Jews were considered a unit of people, they were allowed to have one religion, Judaism, or more accurately in those days, Rabbinic Judaism. The accusation against Paul was that he was a Jew preaching another religion, therefore contrary to Roman law, since Judaism was the recognized, legal religion for the Jews by Roman law. Their claim was that the gospel Paul was preaching was against the Law of Moses, which disqualified it to be considered part of Judaism and, therefore, it was another religion.<\/p>\n
The specific accusation against Paul here is: Was the new faith different from Judaism? In some ways it was, but in some ways it was not. Certainly, it was not different from basic Biblical Judaism, which also taught that salvation was by grace through faith, though the content of faith was, of course, different.<\/p>\n
2. Gallio\u2019s Decision\u2014Acts 18:14\u201315<\/p>\n
But when Paul was about to open his mouth, Gallio said unto the Jews, If indeed it were a matter of wrong or of wicked villany, O ye Jews, reason would that I should bear with you.<\/p>\n
In verse 14a, Paul was getting ready to defend himself, but Gallio broke in instead, because based upon the actual words of the accusers, Paul did not need any defense. They did not really charge him with any specific crime punishable under Roman law.<\/p>\n
Gallio\u2019s verdict begins in verses 14b. The Greek word for wrong means \u201ca wrong done against another person,\u201d and wicked villany means \u201ca crime,\u201d \u201cthe act of a criminal.\u201d The first word has to do with an act against someone else for which one could be sued, and the second word concerns an actual crime. If the issue was one or the other, Gallio said: I should bear with you; I would have a reason to put up with you. His point was, they had no case against Paul in the Roman court.<\/p>\n
He further states in verse 15: but if they are questions about words and names and your own law, look to it yourselves; I am not minded to be a judge of these matters.<\/p>\n
In other words, if it were an issue of Judaistic law, it was their responsibility to deal with the matter, not his. Gallio had decided that the dispute was purely Jewish, having nothing to do with Roman law, so he turned the case back over to them; he was not willing or did not wish to be a judge of these matters. This was an absolute refusal to allow an internal religious question to be brought before a Roman court.<\/p>\n
The issue originally was: Is the new faith different from Judaism? Gallio\u2019s answer was basically \u201cno.\u201d The new faith was a form of Judaism, and therefore was not opposed to Roman law nor was it contrary to Roman law. It was this decision of Gallio that freed Paul to preach the gospel all over the area, which he indeed succeeded to do.<\/p>\n
3. The Results of Gallio\u2019s Decision\u2014Acts 18:16\u201317<\/p>\n
And he drove them from the judgment-seat. And they all laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment-seat. And Gallio cared for none of these things.<\/p>\n
The first result, in verse 16, was that this was a very forceful dismissal of the case by Gallio. He forced them out of the judgment-seat area.<\/p>\n
The second result was that there was the attack on the Jews in verse 17a. The earlier ruler or president of the synagogue was Crispus, but Crispus had become a believer and had to give up his position in the synagogue in verse 8. Thus, Sosthenes became the new ruler of the synagogue, and now he was attacked. This Sosthenes might very well be the same one mentioned in 1 Corinthians 1:1 because it was the same city. If this was the same man, it would mean that he also became a believer later. But at this point, he was not a believer and was among the accusers of Paul. Now, he was beaten before the judgment seat by anti-Semitic Gentile bystanders, who used this incident to attack Sosthenes right in front of the courthouse.<\/p>\n
The third result, in verse 17b, was that Gallio showed no concern about religious matters. He refused to be involved in a case over which he had no jurisdiction. He did not interfere, however, with the beatings either. Literally, the text reads, \u201cNo one of these things was a care to Gallio,\u201d not the issue of the new faith, not the issue of Judaism, and not the issue of Jews being beaten now by their enemies, over which he certainly was responsible.<\/p>\n
D. Paul\u2019s Departure\u2014Acts 18:18<\/p>\n
And Paul, having tarried after this yet many days, took his leave of the brethren, and sailed thence for Syria, and with him Priscilla and Aquila: having shorn his head in Cenchreae; for he had a vow.<\/p>\n
The court of Gallio freed Paul to continue his ministry, and so he continued to preach the gospel in Corinth for many more days. This is in addition to the 1\u00bd years already mentioned in verse 11. Eventually, he felt his ministry in Corinth was over and God was calling him to a new area; he then took his leave of the brethren. This statement actually ends his second missionary tour. What he does from now on is simply to minister on his way back to Jerusalem.<\/p>\n
Paul sailed thence to Syria, he sailed from Corinth to the Province of Syria, which in that day also included the Land of Israel. Traveling with him were the people he first met in Corinth, Priscilla and Aquila. When he arrived at Cenchreae, which was one of the port cities for Corinth, he shaved his head because he had a vow. The tense used in the Greek text shows that this was a continuous vow until they reached this port, when it expired. Paul had taken a vow, which was a temporary vow. The timing of the vow had now expired, and in keeping with Jewish custom, with the expiration of a vow, he had his head shaved. It is not known what vow Paul took. It may have been a Nazirite vow because this is the way a Nazirite vow was completed (Num. 6:18).<\/p>\n
This, again, shows that Paul continued the practice of Jewish things himself. While he did not impose them upon the Gentiles, he saw no theological difficulty with Jewish believers performing this practice. Numbers 6:18 states: And the Nazirite shall shave the head of his separation at the door of the tent of meeting, and shall take the hair of the head of his separation, and put it on the fire which is under the sacrifice of peace offerings.<\/p>\n
Paul was now heading back toward Jerusalem. If he followed the principle of Numbers 6:18, he would have taken the hair that was shaved to Jerusalem with him, and he would have cast it into the fire by the Altar of Sacrifice in the Temple Compound.<\/p>\n
Freedom from the Law means two things: first, it means we are free from any obligation to obey any of the 613 commandments; but secondly, freedom from the Law also means that we are free to observe those things that we choose to observe. Paul did so here, and he did so in other places. He saw no contradiction with keeping Jewish customs and his new faith. The very fact that he took a Jewish-type vow and then ended the vow in a Jewish way by having his head shaved, shows that he continued many Jewish practices that he was accustomed to even before he became a believer. Again, he saw no contradiction between his faith in the Messiahship of Yeshua and continuing certain Jewish customs.<\/p>\n
The difference between Paul and the Judaizers was that the Judaizers tried to impose these things upon the Gentile believers. Paul not only refused to impose them, but he also rejected any attempt to impose such things.<\/p>\n
IX. THE WITNESS IN EPHESUS\u2014ACTS 18:19\u201321<\/p>\n
A. The Arrival in the City of Ephesus\u2014Acts 18:19a<\/p>\n
And they came to Ephesus, and he left them there.<\/p>\n
Ephesus was an old city, which was founded in the year 1044 B.C. It was made a Greek city in the year 332 B.C. by Alexander the Great and became the center of Hellenism. It was the metropolis of the proconsul of Asia. It was one of the top three cities of the East, along with Alexandria of Egypt and Antioch of Syria.<\/p>\n
Ephesus was located at the mouth of the Cayster River, three miles from the Aegean Sea. At the time of Paul, it had a population of somewhere between 250,000 and 500,000. It was known in Roman history as \u201cthe Gateway to Asia\u201d because it was a port city, but by Paul\u2019s day the port had begun filling up with silt and its port status was decreasing. Ephesus was the seat of the Roman governor or proconsul. It rivaled Corinth in its moral corruption; it was the center of sorcery and the practice of the black arts. It was a center of trade; it was a free city with its own Senate and Assembly. It also had a large Jewish population. The Jews of Ephesus were granted privileges in the year 44 B.C. by Dolabella, who was a partisan of Julius Caesar. Those privileges were later reconfirmed by the city authorities and by Augustus Caesar.<\/p>\n
Ephesus was also known as \u201cthe Warden of the Temple of Artemis,\u201d which will play a role in chapter 19. The goddess Artemis, also known as Diana, was the multi breasted goddess of fertility. The Temple of Artemis was one of the Seven Wonders of the Ancient World, containing somewhere between one hundred seventeen to two hundred twenty-seven columns, six feet in diameter and sixty feet high. It was somewhere between three hundred thirty-seven and four hundred forty-five feet in length and somewhere between one hundred eighteen and two hundred twenty feet wide. The temple itself stood on a platform, four hundred eighteen feet long and two hundred thirty-nine feet wide. It was four times the size of the Parthenon of Athens. It was built on the Acro Diana, the Hill of Diana, and it became the center of pagan worship with sacrifices and religious prostitution. It also served as a refuge for fugitives from justice. It served as a bank for treasures.<\/p>\n
It was into this city that Paul arrived: and he left them there, meaning he left Aquila and Priscilla in Ephesus. As Paul was to continue the journey to Jerusalem, those two would stay behind.<\/p>\n
B. Paul Fulfills the Commission of Romans 1:16\u2014Acts 18:19b\u201321b<\/p>\n
Between the arrival of a ship from Corinth and the departure of another ship for Jerusalem, once again, Paul used his time to fulfill the principle of Romans 1:16 in verse 19b: but he himself entered into the synagogue, and reasoned with the Jews.<\/p>\n
This led to a request from the synagogue in verse 20: And when they asked him to abide a longer time, he consented not.<\/p>\n
They probably asked Paul to stay for the purpose of investigating his claims about the Messiahship of Yeshua a bit further, but he chose not to do this: he consented not.<\/p>\n
Instead, he chose to depart in verse 21: but taking his leave of them, and saying, I will return again unto you if God will, he set sail from Ephesus.<\/p>\n
He made a promise: I will return unto you if God will. The expression if God will was a common Jewish term recognizing that God was in control. Paul wanted very much to come back to Ephesus to this synagogue and preach the gospel to them. He made the promise that he would come back, but he knows God is in control, so he states, \u201cI will come back, if God so wills.\u201d God did so will, and Paul returned to Ephesus during his third missionary journey in Acts 19. Then, he set sail from Ephesus.<\/p>\n
X. THE RETURN TO ANTIOCH\u2014ACTS 18:22<\/p>\n
The second missionary journey ends with the return to Antioch, though he did not return to Antioch straightaway. And when he had landed at Caesarea, he went up and saluted the church, and went down to Antioch.<\/p>\n
He first landed at Caesarea, which was a port city, and thus arrived within the borders of the Land. Then he went up and saluted the church. The name of the church is not mentioned, but it was the Church of Jerusalem. This is derived from the expression, he went up, which, among the Jews and among the biblical writers, was a technical term for going to Jerusalem. One \u201cgoes up\u201d to Jerusalem and one \u201cgoes down\u201d from Jerusalem. Paul went up to Jerusalem and visited the Church of Jerusalem and probably reported to them the details of his second missionary journey. This arrival in Jerusalem shows that he still held high respect for the authorities of the Jerusalem Church.<\/p>\n
Then, finally, he went down to Antioch. This is the official conclusion of his second missionary journey. It is also the last time, as far as the biblical record is concerned, that Paul was in Antioch. He did not return to Antioch again after he left for his third missionary journey.<\/p>\n","protected":false},"excerpt":{"rendered":"
And after some days Paul said unto Barnabas, Let us return now and visit the brethren in every city wherein we proclaimed the word of the Lord, and see how they fare. Acts 15:36 The second missionary journey took approximately three to four years to complete. It began some time around A.D. 48 or 49 … <\/p>\n