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Acts Lesson Thirty-eight

Acts Lesson Thirty-eight: Acts 18:18-28 – Paul Returns to Antioch and Apollos Appears

18 So Paul, having stayed on for many days, said good-bye to the brothers and sailed away to Syria. Priscilla and Aquila were with him. He shaved his head at Cenchreae because he had taken a vow. 19 When they reached Ephesus he left them there, but he himself entered the synagogue and engaged in discussion with the Jews. 20 And though they asked him to stay for a longer time, he declined, 21 but he said good-bye and stated, “I’ll come back to you again, if God wills.” Then he set sail from Ephesus. 

22 On landing at Caesarea, he went up and greeted the church and went down to Antioch. 23 And after spending some time there, he set out, traveling through one place after another in the Galatian territory and Phrygia, strengthening all the disciples. 

24 A Jew named Apollos, a native Alexandrian, an eloquent man who was powerful in the use of the Scriptures, arrived in Ephesus. 25 This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught the things about Jesus accurately, although he knew only John’s baptism. 26 He began to speak boldly in the synagogue. After Priscilla and Aquila heard him, they took him home and explained the way of God to him more accurately. 27 When he wanted to cross over to Achaia, the brothers wrote to the disciples urging them to welcome him. After he arrived, he greatly helped those who had believed through grace. 28 For he vigorously refuted the Jews in public, demonstrating through the Scriptures that Jesus is the Messiah. (HCSB)

This lesson is comprised of two parts.

  • The conclusion of Paul’s second missionary journey and the start of the third – verses 18-23.
  • The introduction of Apollos – verses 24-28.

Paul Returns…and Sets Out Again

Verses 18-22 are a transition point between Paul’s second and third missionary journeys. This section concludes the second journey and introduces the third. Let’s look at the information regarding this section of the passage.

  • Paul “stayed on for many days.”
    • The fact that Paul was able to stay in Corinth for an extended period of time underscores the  importance of Gallio’s refusal to hear the case against Paul.
    • The period of time that Paul spent in Corinth was approximately eighteen months.
  • Priscilla and Aquila accompanied Paul to the port of Cenchreae and sailed with Paul to Ephesus.
  • What is the idea behind Paul shaving his head because of a vow that he took?
    • The vow that Paul took was likely a Nazarite vow that is explained in Numbers 6.
      • The vow itself was voluntary in nature.
      • Paul was not abandoning grace by taking the vow.
      • It was a declaration of personal devotion to God.
      • Paul let his hair grow for a specific length of time before cutting it once the vow was complete. He would also abstain from using any fruit of the vine in any form.
    • The passage doesn’t explain why Paul took the vow. However, there are a few plausible reasons.
      • It may have been a dedication during the early and challenging times of Paul’s ministry in Corinth.
      • It could have been an expression of gratitude to God for all He had done for Paul and those working with him.
    • It was customary for the person to complete the vow in Jerusalem and throw the cut hair into the fire as part of the burnt offering. However, some historical writings indicate it was also acceptable to cut the hair in another location and then go to Jerusalem to make the sacrifice. 
    • The fact that Paul would make a Nazarite vow would signal that he hadn’t left his Jewish roots even though he was a follower of Christ. This would serve as a bridge in reaching the Jewish communities where he evangelized.
  • The passage doesn’t indicate how long Paul stayed in Ephesus, but there is every indication that it was a short stop.
    • It would appear that the Jews in Ephesus were receptive to Paul’s teaching on the Gospel.
    • They wanted Paul to stay longer, likely to learn more from him.
    • However, Paul felt it was necessary to continue his journey. It could be because of the completion of the Nazarite vow and the necessity of making the sacrifice in Jerusalem.
    • But Paul did desire to return to the believers in Ephesus.
  • Priscilla and Aquila stayed in Ephesus while Paul continued his journey.
  • Paul arrived at Caesarea and went to the church in Jerusalem.
    • The phrase “he went up and greeted the church” must not be viewed as a geographical statement but rather as a topographical statement. Going up didn’t mean going north; it meant going to a higher elevation. Moving from the port to Jerusalem would require an ascent from the port to the city.
    • Going to Jerusalem immediately after arriving would also allow Paul to offer his hair as a sacrifice, essentially completing the vow.
    • Visiting Jerusalem would also allow Paul to greet the believers there and tell them about his work with the Gentiles. 
    • Paul then traveled back to his sending church in Antioch. At this point, he had been gone for about two years, possibly more, and the believers there were likely overjoyed to see him and hear about the work God was accomplishing with the Gentiles.
  • Luke doesn’t specify how long Paul stayed in Antioch. However, most theologians believe it was about one year before he set out again.
  • Paul then begins his third missionary journey.
    • The journey from Antioch to Ephesus, with the stops along the way, was likely close to 1,300 miles…on foot. The journey would have been much easier by sea, but Paul shows the importance of revisiting the previously planted churches to check on them and provide additional teaching if required.
    • The route Paul took likely led to stops in the following locations.
      • Tarsus.
      • Derbe.
      • Lystra.
      • Iconium.
      • Pisidian Antioch.
      • The reference to Galatia and Phrygia might mean Paul traveled further north and could be evidence Paul established churches in the northern portions of Galatia on his second journey.
    • Paul’s desire to return to Ephesus, where his previous visit had been cut short, didn’t lead him to neglect the other churches he had planted.
  • While Paul traveled to Ephesus, Luke switches the narrative to introduce Apollos.

The Introduction of Apollos

Before we look at the content of this passage, let’s consider what is known about Apollos.

  • He came from Alexandria, which at the time was the second most important city in the Roman Empire.
    • Alexandria was a center for education and philosophy and contained a university with about 700,000 volumes.
    • The population was a mix of Egyptians, Romans, Greeks, and Jews. The Jewish population was about 25% of the total, and they were very influential.
  • It is likely that Apollos was well educated because of where he grew up. We also know that Apollos was well versed in Old Testament Scripture.
  • He was eloquent in his manner of speech.
  • Apollos appears in this passage of Acts, in Titus 3:13, and 1 Corinthians 1:1-4:21.
  • Some, including this writer, believe that Apollos was the author of Hebrews.

Now, let’s look at the passage.

  • It is likely that Apollos had received instruction “in the way of the Lord” while living in Alexandria.
  • At the same time, there were holes within his theology.
  • Since he only knew of John’s baptism, it is logical that we infer his instruction and knowledge of Jesus came from some of John’s disciples who traveled to Alexandria prior to the crucifixion and resurrection of Jesus.
    • There was no knowledge of Calvary.
    • There was no knowledge of the resurrection.
    • There was no knowledge of the Holy Spirit at Pentecost.
    • Apollos had the desire but lacked complete spiritual knowledge.
  • There is theological disagreement over what is meant by “fervent in the spirit.”
    • Some believe it means the Holy Spirit.
    • Others believe it means Apollos’ spirit, his zeal.
    • I believe the second makes more sense. If Apollos were filled with the Holy Spirit, it wouldn’t make sense that he only knew of John’s baptism or he had gaps in his theology.
  • Apollos had both zeal and boldness as he began to teach in the synagogue.
  • While teaching, the holes in Apollos’ theology were discovered by Priscilla and Aquila.
    • Since the couple was already believers before meeting Paul, they already had a foundation in the Christian faith. In addition, Paul would have addressed any weak areas in their knowledge of the Gospel during their time together.
    • Now, Priscilla and Aquila were able to help Apollos grow in his faith just as Paul had helped them.
    • In this example, we see a perfect illustration of discipleship. 
      • Believers begin with limited knowledge and grow under the tutelage of mature believers.
      • Then, as they mature, they are able to fill the same role as tutor those less mature spiritually.
      • Under the tutelage of Priscilla and Aquila, Apollos was able to grow his faith and understanding, leading to him being a powerful servant for Jesus.
    • Apollos then decided he wanted to go to Achaia, where Corinth is located and where Paul had already established a church.
    • Why did Apollos desire to go there? There are a couple of plausible answers.
      • Corinthian Christians passing through Ephesus may have invited him to go there.
      • While being discipled by Priscilla and Aquila, Apollos may have desired to travel to where Paul was and learn further or help Paul in his work.
    • The believers in Ephesus wrote a “letter of recommendation” for Apollos to take to the church in Corinth. 
    • Apollos became a great help and encouragement to the congregation in Corinth. 
      • Apollos appears in the early chapters of 1 Corinthians, and the Corinthian church was grateful for his ministry.
      • Since Apollos was “powerful in the use of Scripture,” he was well suited to present the Gospel to the Jews in Corinth.
    • We can also infer from the text that Apollos was able to outdo the Jews in the debate on whether or not Jesus was the Messiah. 
    • It’s unfortunate that later on we’ll read about factions arising between the different evangelists, something that none of them would have wanted, and Paul addresses quite forcefully.

Applications

  • If you were responsible for starting any ministry group and then handed it over to another believer to lead, make sure you periodically visit to ensure the spiritual health of the group. Sometimes, this can be a fine balancing act between being concerned and intrusive. It would help to let the person to whom you are passing the leadership, to understand that you will check in, at least until you are certain the ministry is running well.
  • It is the responsibility of spiritually mature Christians to help those less mature. Discipleship is a recurring cycle from new believers to spiritual leaders.
  • We need to make sure that we correctly know and understand the Gospel before we begin our evangelism efforts. Apollos’ heart was in the right place, but he lacked a complete understanding. I’m sure we’ve seen or heard a Gospel message that had holes or wrong teaching. This could have either been intentional or accidental. In either case, it can lead people astray. 
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Acts Lesson Thirty-seven

Acts Lesson Thirty-eight: Acts 18:1-17 – Paul Establishes the Corinthian Church

After this, he left Athens and went to Corinth, 2 where he found a Jewish man named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla because Claudius had ordered all the Jews to leave Rome. Paul came to them, 3 and being of the same occupation, stayed with them and worked, for they were tentmakers by trade. 4 He reasoned in the synagogue every Sabbath and tried to persuade both Jews and Greeks. 

5 When Silas and Timothy came down from Macedonia, Paul was occupied with preaching the message and solemnly testified to the Jews that Jesus is the Messiah. 6 But when they resisted and blasphemed, he shook his robe and told them, “Your blood is on your own heads! I am innocent. From now on I will go to the Gentiles.” 7 So he left there and went to the house of a man named Titius Justus, a worshiper of God, whose house was next door to the synagogue. 8 Crispus, the leader of the synagogue, believed the Lord, along with his whole household. Many of the Corinthians, when they heard, believed and were baptized. 

9 Then the Lord said to Paul in a night vision, “Don’t be afraid, but keep on speaking and don’t be silent. 10 For I am with you, and no one will lay a hand on you to hurt you, because I have many people in this city.” 11 And he stayed there a year and six months, teaching the word of God among them. 

12 While Gallio was proconsul of Achaia, the Jews made a united attack against Paul and brought him to the judge’s bench. 13 “This man,” they said, “persuades people to worship God contrary to the law!” 

14 As Paul was about to open his mouth, Gallio said to the Jews, “If it were a matter of a crime or of moral evil, it would be reasonable for me to put up with you Jews. 15 But if these are questions about words, names, and your own law, see to it yourselves. I don’t want to be a judge of such things.” 16 So he drove them from the judge’s bench. 17 Then they all seized Sosthenes, the leader of the synagogue, and beat him in front of the judge’s bench. But none of these things concerned Gallio. (HCSB)

I’ll split this lesson into three parts.

  • Paul’s arrival in Corinth: An introduction to Corinth and Paul’s initial work in the city – verses 1-4.
  • Silas and Timothy rejoined Paul, transitioning to Gentile evangelism and Paul’s vision – verses 5-11.
  • The Jews false accusations against Paul – verses 12-17.

Paul’s Arrival in Corinth

Before we start digging into this passage, let’s take a look at the city of Corinth to set the stage for this passage.

  • At the time of Paul’s visit, Corinth was the largest and most multi-cultural city in Greece.
  • It was located at the southern end of the isthmus connecting the Peloponnesus with mainland Greece.
  • The city was located about 50 miles west of Athens.
  • It contained two ports.
    • Lechaeum is located in the west, providing access to the Adriatic Sea.
    • Cenchrea is located in the east, providing access to the Aegean Sea.
  • The location of the two ports, and the fact that the waters around the Peloponnesus were treacherous for ships, made Corinth the Greek center for east-west trade.
  • However, this also meant that the city was plagued by the less desirable traits of a seafaring center.
  • There is a Greek word, korinthiazesthai, roughly translated to “live like a Corinthian” but understood to live immorally.
  • It was a relatively new city.
    • No major building was more than 100 years old.
    • It was also the most “Roman” city in Greece, with many Roman citizens as a core of the city.
  • The religion was mainly worship of the traditional Greek gods.
    • The temple of Aphrodite, the goddess of love, stood atop a 1,900-foot hill on the edge of the city.
    • Close to the agora, inside the city walls, was the temple to the sun god Apollo, who was also the patron of the city.
    • There was a temple to Asclepius, the Greek god of healing, inside the city.
  • From the context of the passage, there was a practicing Jewish community since a synagogue existed in the city.
  • We also need to remember that Paul’s two letters to the Corinthians occur at a later date, during the period of Paul’s third missionary journey. The narrative we’ll look at in this lesson concerns the founding of the Corinthian church.

Now that we have a firm understanding of Corinth during the time of Paul’s visit let’s take a closer look at the passage.

After arriving in Corinth, Paul met Aquila and Priscilla, who had recently moved from Rome to Corinth. We don’t know much about them before their introduction here, but we can deduce some information about them from the timing of their arrival into the narrative.

  • Aquila was a Jew hailing from Pontus, a region in northeastern Asia Minor.
  • Priscilla was likely a Roman citizen, although that is not certain. 
  • Both of them were tentmakers, the same trade that Paul learned to support himself.
    • Tentmakers used two different materials when they constructed tents.
      • The most common one was leather.
      • The other material was cilicium, a cloth woven from goat’s hair. It is possible that Paul focused on this type of tentmaking since cilicium originated and was named for Paul’s native province of Cilicia.
    • This trade likely harkens back to Paul’s days as a rabbinical student.
    • Students were required to learn a trade to ensure they didn’t rely on teaching as their sole source of income.
  • From the evidence in Scripture, they were mature Christians whose service to the kingdom went far beyond their interactions with Paul.
    • They put their lives on the line for Paul, as noted in Romans 16:3-4.
    • They assisted Paul in his work in Ephesus, as noted in Acts 18:18-28.
    • They hosted a church in their home, as noted in 1 Corinthians 16:19.
  • Scripture never mentions anything about Paul ministering to them. Instead, it is always the couple serving Paul.
  • It is interesting to note that the majority of the time they appear in Scripture, Priscilla is mentioned before her husband. 
    • This may be due more to her prominence in the early church than her social status.
    • Priscilla appears to be another of the women within the early church, much like Lydia, whose efforts stood out within the Christian community.
  • The decree from Claudius ordering all the Jews to leave Rome occurred between January 49-50 A.D. Since Aquila and Priscilla arrived prior to Paul, it is unlikely that Paul would have arrived in Corinth before the middle of 49 A.D.
  • Paul finds them after arriving in Corinth, whether by their reputation in the Christian community or as a fellow craftsman, lodges with them.
  • Paul then follows his standard practice of going to the synagogue each Sabbath to proclaim the Gospel to both Jews and Greeks.

Silas and Timothy Rejoin Paul

Not only did Paul meet new ministry partners in Aquila and Priscilla, but his old partners Silas and Timothy now rejoined him. However, Silas and Timothy didn’t arrive empty-handed.

  • It appears they brought money from the church in Philippi.
    • 2 Corinthians 11:9.
    • Philippians 4:14-15.
  • They also brought encouraging news from the church in Thessalonica – 1 Thessalonians 3:7-10.

We now see another pattern repeat itself regarding Paul’s evangelism efforts, rejection followed by persecution. 

We need to recognize one point regarding Paul’s statement in verse six, “From now on I’ll go to the Gentiles.” Paul didn’t mean this as a permanent declaration as he still would attempt to evangelize the Jews in the future. However, it did mean that Paul would no longer evangelize the Jews in Corinth.

Let’s take a closer look at verses 7-8.

  • Paul didn’t move into Titius Justus’ house; he was still staying at the home of Aquila and Priscilla.
  • Paul did move his place of evangelism from the synagogue to the house of Titius Justus. 
    • This house was located right next to the synagogue. One has to wonder if this was a strategic decision or if there just happened to be a Christian home next to the synagogue.
    • Some believe that Titius Justus is the Gaius mentioned in 1 Corinthians 1:14. However, there is no conclusive evidence to determine if it’s true or not. 
  • Although a sizable portion of the Jewish synagogue rejected Paul’s message, the leader and his family became believers.
  • The success of Paul’s ministry is confirmed by the phrase, “Many of the Corinthians….”
  • We can infer several things from that statement.
    • The Corinthian church was relatively large. This is confirmed by the fact that church factions developed within the congregation, as noted in 1 Corinthians 1:10-17.
    • The majority were likely normal working people as only a few notable families are mentioned.

Verses 9-11 act as a brief pause between what has transpired since Paul’s arrival in Corinth and what will occur when the persecution rears its ugly head in the last part of this narrative. As we prepare to look at the impending persecution, we need to remember Paul’s words from 

1 Corinthians 2:3 “I came to you in weakness, in fear, and in much trembling.” It would appear that Paul anticipated the persecution which would now arise. 

Once again, we see the familiar pattern. Paul arrives in a city, engages in evangelism, attains a level of success, jealousy sets in, and the attacks begin. However, in Corinth, we see a different approach to persecution. When the persecution began in the previous cities, the normal practice was for Paul to move on to the following location. Here, he receives a reassuring vision that he should stay as nothing will happen to him. Jesus’ mission for Paul in the city of Corinth was not yet finished. 

The last part of the vision, “I have many people in this city,” should cause us to pause and consider what Jesus meant.

  • Could it be there were already a large number of believers within the city?
  • Could it be foreknowledge of a large number of future believers within the city?

It is likely the second possibility. There were evidently some believers within Corinth at the time. However, from a contextual standpoint, it wouldn’t make sense for the Lord to keep Paul there for one and a half years unless there was an extensive mission to complete in Corinth. 

The Jews Bring False Charges Against Paul

Before we take a close look at this section, let’s take a close look at Gallio.

  • He was the proconsul for Achaia.
  • Achaia was a province of the second rank in the Roman Empire.
  • A posting as proconsul was normally a one-year commitment, although sometimes it extended to a second year. 
  • Because of an inscription at Delphi and the dating of a proclamation from the emperor Claudius, Gallio’s term would have started in either 51 or 52 A.D., and the latest he would have served would have been 54 A.D.
  • Most theologians believe the encounter before Gallio occurred in the early period of his appointment.

Now that we have a bit of information regarding Gallio let’s look at these last few verses.

  • The group of jealous Jews brought Paul before Gallio.
  • They charged Paul with trying to get people to worship God contrary to the law.
  • The last part of the charge is where the problem arose. Contrary to what law? 
    • Roman law?
    • Jewish law?
    • Rome did have laws against Roman citizens being proselytized by foreign cults.
  • Gallio didn’t interpret the charge in that sense.
  • Gallio correctly understood this was an internal matter concerning a dispute within the Jewish community. 
  • In situations where there was no clear-cut case of an infraction against an established Roman law, it was within the purview of the judge whether or not he would formally hear the case.
  • Gallio didn’t believe the case warranted his time and didn’t even bother hearing a defense from Paul. 
    • He decided the Jews could settle the matter themselves and sent them all out of the court.
    • We need to be careful that we don’t interpret Gallio’s actions as an endorsement of Paul or his message. The entire matter was Jewish, and Gallio would have nothing to do with it.
  • Gallio’s decision obviously incensed those who brought charges against Paul.
  • The big question is, “who” beat Sosthenes?
    • Was it the Jews?
    • Was it the Gentiles?
    • The question is complicated by a further question. Was this Sosthenes the one mentioned in 1 Corinthians 1:1, as a Christian brother? 
      • If the answer is yes, then the new leader of the synagogue may have been leaning towards Christianity at this point.
      • On the other hand, Sosthenes was a common name, and it could have been an entirely different person.
    • If we believe this Sosthenes was the same as mentioned in 1 Corinthians 1:1, then it would make sense it was the Jews who beat him.
    • However, if it was a different person, then what is described here could very well be anti-Semitic feelings from the Gentile crowd.
    • Theologians are split regarding both who received and delivered the beating. 

Applications

  • We should look for fellow ministry workers as we go about God’s business. Too often, we see or read about “factions” within ministry or mission work. When I was in the mission field in Thailand, I witnessed this firsthand. Instead of pooling resources, there were “turf wars.” We are all on one team against a common enemy. 
  • Expect rejection as you share the Gospel. This should never stop us or discourage us from sharing. However, it may mean we redirect who or where we focus our energy. Always try to discern God’s will as to where He would have you work; never do it based upon your wishes.
  • Expect persecution. Jesus told His disciples that persecution would occur. The comfort is knowing if we are aligned with His plans and purposes, He will strengthen us as we encounter persecution.  
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Acts Lesson Thirty-six

Acts Lesson Thirty-six: Acts 17:16-34 – Paul in Athens

16 While Paul was waiting for them in Athens, his spirit was troubled within him when he saw that the city was full of idols. 17 So he reasoned in the synagogue with the Jews and with those who worshiped God and in the marketplace every day with those who happened to be there. 18 Then also, some of the Epicurean and Stoic philosophers argued with him. Some said, “What is this pseudo-intellectual trying to say?” 

Others replied, “He seems to be a preacher of foreign deities”—because he was telling the good news about Jesus and the Resurrection. 

19 They took him and brought him to the Areopagus, and said, “May we learn about this new teaching you’re speaking of? 20 For what you say sounds strange to us, and we want to know what these ideas mean.” 21 Now all the Athenians and the foreigners residing there spent their time on nothing else but telling or hearing something new. 

22 Then Paul stood in the middle of the Areopagus and said: “Men of Athens! I see that you are extremely religious in every respect. 23 For as I was passing through and observing the objects of your worship, I even found an altar on which was inscribed: TO AN UNKNOWN GOD.  

Therefore, what you worship in ignorance, this I proclaim to you. 24 The God who made the world and everything in it —He is Lord of heaven and earth and does not live in shrines made by hands. 25 Neither is He served by human hands, as though He needed anything, since He Himself gives everyone life and breath and all things. 26 From one man  He has made every nationality to live over the whole earth and has determined their appointed times and the boundaries of where they live. 27 He did this so they might seek God, and perhaps they might reach out and find Him, though He is not far from each one of us. 28 For in Him we live and move and exist, as even some of your own poets have said, ‘For we are also His offspring.’ 29 Being God’s offspring then, we shouldn’t think that the divine nature is like gold or silver or stone, an image fashioned by human art and imagination. 

30 “Therefore, having overlooked the times of ignorance, God now commands all people everywhere to repent, 31 because He has set a day when He is going to judge the world in righteousness by the Man He has appointed. He has provided proof of this to everyone by raising Him from the dead.” 

32 When they heard about resurrection of the dead, some began to ridicule him. But others said, “We’d like to hear from you again about this.” 33 Then Paul left their presence. 34 However, some men joined him and believed, including Dionysius the Areopagite, a woman named Damaris, and others with them. (HCSB)

Paul was not idle in Athens while waiting for Silas and Timothy to rejoin him. It’s a trait we see throughout Paul’s Christian life. He was always busy in some manner, either increasing his knowledge after his conversion or sharing the Gospel with those he interacted with during his time in Antioch or during his missionary journeys. I’ll split this lesson into two parts.

  • Preaching at the synagogue and marketplace – verses 16-18.
  • The Areopagus address – verses 19-34.

However, before we get into this passage, let’s look at some facts regarding Athens in Paul’s day.

  • It was recognized as a center of culture and education.
    • There was a famous university there.
    • There were many magnificent cultural buildings.
  • However, it was in a period of decline.
    • It didn’t possess the influence it once had.
    • The glory of its politics and commerce had faded.
  • There were about 5,000 voting citizens but many more nonnative inhabitants.
  • It practiced cultured paganism was fed by idolatry.
    • Greek religion was the deification of human attributes and the powers of nature.
    • It was a religion that ministered to art and amusement and was devoid of moral power.
    • The Greek gods and goddesses had ambitions and were rivals of each, acting much like humans.
  • The city was devoted to philosophy.
    • Socrates.
    • Aristotle.
    • There were two primary schools of philosophical thought.
      • Epicureans – materialistic, atheist, with a life goal of seeking pleasure. Enjoy life.
      • Stoics – rejected idolatry and pagan worship. They believed in a one “World God.” They were pantheists. Pleasure was not good, and pain was not evil. The most important thing was to follow one’s reason and be self-sufficient, often leading to pride. Endure life.
  • It was the overbearing emphasis on idol worship that greatly disturbed Paul.

Preaching at the Synagogue and the Marketplace

Once again, Paul begins with his usual practice; he went first to the synagogue to preach on the Sabbath. However, during the week, he would go to the marketplace and share his message with the Gentiles. Luke doesn’t tell us whether Paul experienced any success or not. However, the point of this section isn’t on Paul’s witness in the synagogue or the marketplace. The point is that he encountered Stoic and Epicurean philosophers there, which led to his being brought to the Areopagus. Let’s look at some points in this section.

  • It’s clear that the philosophers were not impressed by Paul.
    • The term “pseudo-intellectual” was not a compliment.
    • The original Greek used here implies that Paul had heard bits and pieces of information and was repeating it without having an understanding of what he was talking about.
    • They were accusing Paul of being a false intellectual, an imposter.
  • At least some did realize that Paul was talking about a “deity,” although they didn’t understand the message.
  • True to their philosophical foundation, they desired to learn more about a subject that they currently didn’t know or understand.
  • Luke points out that the population of Athens spent a considerable amount of time talking or listening to each other in an attempt to increase their knowledge.
  • The idea of a bodily resurrection would have been a significant stumbling block as both schools of philosophy didn’t believe in it.
    • The Greek word for resurrection is “anastasis.” 
    • They thought Paul was talking about a new goddess named Anastasia and a new god named Jesus.
    • In their minds, Paul was a polytheist just like them.

The Areopagus Address

The philosopher’s “invitation” to address the crowd at the Areopagus is a matter of debate.

  • Was Paul tried before a formal Athenian court called Areopagus?
  • Did Paul deliver a public address from a hill known as Areopagus?
  • The original Greek leaves it ambiguous. 
    • The Areopagus was both a court and a hill.
    • The Council of Areopagus was responsible for both religion and education in Athens.
    • Since Paul was teaching a new doctrine on religion, it was natural for them to question him.
    • The court traditionally met on that hill.
    • The name means “hill of Ares,” the hill of the god of war.
    • The Roman equivalent to Ares was Mars; hence some translations call it Mars Hill.
    • Throughout Acts, Luke presented numerous occasions where Paul appeared before the official legal bodies in numerous cities. Is this another “formal” appearance?
    • Even if it was a formal address, it makes more sense that this wasn’t a trial as Paul was not charged with any crime.
  • Regardless of the formality, Paul was presented with an opportunity to address the crowd.

As Paul begins his address, knowing full well the importance of addressing this audience, he uses an engaging and respectful tone and carefully crafted message.

  • Paul acknowledges that they are “extremely religious.” Even though their religiosity is about idols, Paul doesn’t use inflammatory words.
  • It was standard practice in Greek rhetoric to win the audience’s favor and secure their attention.
  • Although Paul uses Greek philosophical rhetoric, his message is firmly rooted in Old Testament thinking. 
  • Paul focuses on the “unknown god” as a window of opportunity to show them that the triune God is the unknown god. Additionally, the fact the Greeks worshipped an unknown god was admitting ignorance of the god’s nature. This statement highlights two points.
    • Paul referred to “what” they worshiped and not “who” they worshiped. Their worship was focused on a “thing” and not a personal god.
    • There is an emphasis on ignorance. For Greek philosophers, this would be a stinging accusation. The greatest virtue was to discover the truth, and to live in ignorance was the greatest folly in their society.

Paul presents four fundamental truths about God; He is creator, He is provider, He is ruler, and He is Savior.

  • God is creator – verse 24.
    • It is normal for each of us to ponder three questions. Where did I come from? Why am I here? Where am I going? Science attempts to answer the first, philosophy wrestles with the second, but only Christianity answers all three.
    • Epicureans, being atheists, believed that this life was all there was.
    • Stoics said that everything was God. He didn’t create anything; He only organized it.
    • Paul affirms that God always was and that He created everything.
    • He is not a distant God.
    • He isn’t locked in His creation.
    • He is too great to be contained in shrines made by humans.
      • This would have been recognized as a jab against the temples in Athens.
      • Not only were there numerous shrines in the city of Athens, but there were also several shrines to Athena on the Acropolis.
    • The main difference between the Greek philosophers’ viewpoint on “god” and Paul was the argument between pantheism and monotheism.
  • God is provider – verse 25.
    • The Greeks and Romans, much like some of us today, pride ourselves on service to God. 
    • However, God is self-sufficient and doesn’t need our help.
    • The pagan temples not only didn’t contain God, but their service in temples also didn’t add anything to God.
    • God gives us life, breath, and all things that we need. 
    • God is the source of everything good.
    • Instead of worshipping the creator and giving Him glory, men worship the creation and give glory to themselves.
    • In one simple statement, Paul effectively undermined the entire Greek religious system.
  • God is ruler – verses 26-29.
    • The Greek gods were aloof and possessed no concern for the problems and needs of humans.
    • Our God is the God of creation and history and geography.
      • He created mankind from one man.
      • All nations came from this one man and the same bloodline.
        • The Greeks felt they were a superior race, different from all other nations.
        • Paul tells them they are no different from any other nation.
      • Their land was a gift from God.
    • God determines the rise and fall of nations.
    • Because God is ruler over all, we should seek Him and come to know Him.
    • Paul then uses quotes from two Greek poets.
      • Paul did this for two reasons.
        • Scripture would not have resonated with the Greek audience he was addressing.
        • Quotes from fellow pagan philosophers would be more effective in reaching them.
      • “For in Him we live and move and exist” is from Epimenides.
      • “For we are also His offspring” is from Aratus.
      • By using these quotes from Greek poets, Paul was pointing out the “Fatherhood of God” in a natural sense; man was created in the image of God.
    • This led to Paul’s logical conclusion.
      • God made us in His image.
      • It would then be foolish for us to make gods in our image.
      • Greek religion was nothing more than the making and worship of gods who were patterned after men and acted like men.
      • Paul pointed out the folly of temples, temple rituals, and idolatry in general.
      • This critique of idolatry would have appealed to the Stoics, who saw idolatry as the folly of religion.
        • However, Paul’s teaching of one creator God would tell the Stoics that they too were idolators.
        • In the Stoic’s attempt to reach the divine through their own effort, they had corrupted the relationship between creator and created.
        • If they realized this corruption, they would also realize their need for repentance.
  • God is Savior – verses 30-34.
    • Paul closes his message by pointing out God’s grace.
    • For centuries, God was patient with disobedience and sinful behavior, even though some were ignorant of these facts.
    • At the same time, ignorance does not remove guilt. Just because were are ignorant of a law, i.e., speeding, doesn’t mean we won’t face punishment for breaking the law.
    • Yet, God, in spite of our disobedience, held back on His judgment.
    • After Paul’s address, the “unknown god” was no longer unknown. If they continued in their worship of idols, they would no longer be guilty of the sin of ignorance but of deliberate sin.
    • The only course of action is repentance. 
    • God is giving all of us time to repent of our sins and turn to Him.
    • God sent a Savior, Jesus, as a means to remove our sins by placing faith in Him.
      • The Savior was killed and raised from the dead.
      • One day Jesus will return and judge the world.
      • The proof is that Jesus was raised from the dead.
    • At the conclusion of Paul’s message, there were three different responses.
      • Some ridiculed Paul.
        • Greeks believed that the body was a prison, and the sooner a person left their body, the happier they would be.
        • Why would a body be raised from the dead to live again? That would continue the prison theme.
        • Why would God bother with judging each person?
        • These viewpoints were not compatible with Greek philosophy.
        • It is likely that the scoffers were the majority as Paul left the Areopagus after his address.
      • Some were interested and wanted to hear more from Paul.
      • A small group believed Paul’s message and placed their faith in Jesus. These included Dionysius and Damaris.

Applications

  • We need to tailor and contextualize the Gospel message according to the audience we are trying to reach. In the example of this passage, Paul was addressing a group of “intellectuals” and not people with any background in Christian or Old Testament understanding. Paul made use of phrases and themes that would reach them while not compromising the truths of the Gospel.
  • We need to have our ears and eyes open for opportunities around us to reach others. How often do we miss the “unknown god” moments in our lives? It’s possible those opportunities will never be available again. We need to be sensitive when they present themselves, even if the majority ridicule our message.
  • We should never expect everyone to accept the truth of the Gospel as we engage in evangelism. It’s even possible that the overwhelming majority reject the message. However, that should never prevent us from speaking the message. Listen to Jesus’ words in Luke 15:10 “I tell you, in the same way, there is joy in the presence of God’s angels over one sinner who repents.”
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Acts Lesson Thirty-five

Acts Lesson Thirty-five: Paul in Thessalonica and Berea – Acts 17:1-15

Then they traveled through Amphipolis and Apollonia and came to Thessalonica, where there was a Jewish synagogue. 2 As usual, Paul went to the synagogue, and on three Sabbath days reasoned with them from the Scriptures, 3 explaining and showing that the Messiah had to suffer and rise from the dead: “This Jesus I am proclaiming to you is the Messiah.” 4 Then some of them were persuaded and joined Paul and Silas, including a great number of God-fearing Greeks, as well as a number of the leading women. 

5 But the Jews became jealous, and they brought together some scoundrels from the marketplace, formed a mob, and started a riot in the city. Attacking Jason’s house, they searched for them to bring them out to the public assembly. 6 When they did not find them, they dragged Jason and some of the brothers before the city officials, shouting, “These men who have turned the world upside down have come here too, 7 and Jason has received them as guests! They are all acting contrary to Caesar’s decrees, saying that there is another king—Jesus!” 8 The Jews stirred up the crowd and the city officials who heard these things. 9 So taking a security bond from Jason and the others, they released them. 

10 As soon as it was night, the brothers sent Paul and Silas off to Berea. On arrival, they went into the synagogue of the Jews. 11 The people here were more open-minded than those in Thessalonica, since they welcomed the message with eagerness and examined the Scriptures daily to see if these things were so. 12 Consequently, many of them believed, including a number of the prominent Greek women as well as men. 13 But when the Jews from Thessalonica found out that God’s message had been proclaimed by Paul at Berea, they came there too, agitating and disturbing the crowds. 14 Then the brothers immediately sent Paul away to go to the sea, but Silas and Timothy stayed on there. 15 Those who escorted Paul brought him as far as Athens, and after receiving instructions for Silas and Timothy to come to him as quickly as possible, they departed. (HCSB)

As Paul continues his second missionary journey, I’ll divide this lesson into three parts.

  • Paul’s arrival in Thessalonica – verses 1-4.
  • Jealousy of the Thessalonican Jews – verses 5-9.
  • Paul’s visit to the Bereans – verses 10-15.

Paul’s Arrival in Thessalonica

As Paul and the team left Philippi, they traveled on the Egnatian Way. Their journey from Philippi was approximately 100 miles as they traveled through Amphipolis and Apollonia. If they traveled by horse, the cities were approximately one day’s journey apart. If they traveled by foot, the journey would take much longer. We also have to remember that Paul and Silas were recovering from the beating they received in Philippi. Either mode of travel would have been painful but walking would have been a significant burden. From the context of the passage, the team either wasn’t involved in evangelism in the cities they passed through, or Paul expected the believers in Philippi to evangelize the area around their city. Although not explicitly stated, it is highly likely that Timothy remained behind in Philippi as he is not mentioned again until Acts 17:14 in the city of Berea. Let’s look at some information about Thessalonica.

  • Thessalonica was a strategically important city, the capital of Macedonia.
  • It was the largest city in Greece, with a population of about 200,000.
  • It was also an important center for business, with only Corinth as a rival.
  • It was located on several important trade routes and had an excellent harbor.
  • The population was predominately Greek, although controlled by Rome.
  • It was a free city, meaning that it elected a citizen’s assembly, minted their own coins, and there was no Roman garrison within the city walls.

Once they arrived there, we know that Paul was involved in his tent-making trade as referenced in 2 Thessalonians 3:7-10. However, instead of focusing on that, let’s look at Paul’s methodology as he evangelized the city.

  • Paul followed his established of going to the local synagogue. He knew he would find two target groups if he went there.
    • Devout Jews.
    • Gentiles – God-seekers and proselytes.
  • The text explicitly states that Paul evangelized in the synagogue for three successive Sabbaths, but from cross-references, it is clear that Paul was there much longer, long enough to receive financial aid several times from the church in Philippi and for their ministry to impact the region.
    • Philippians 4:15-16.
    • 1 Thessalonians 1.
  • From Acts 17:2-3, we see four points in how Paul evangelized in the synagogue.
    • He reasoned with them – he engaged them in dialogue in a question and answer format.
    • He explained – through the use of Scripture, Paul supported what he told them.
    • He showed – Paul proved through his use of Scripture that the Messiah would be killed and resurrected.
    • He proclaimed – Paul proclaimed that Jesus was the Messiah that Scripture prophesied.
  • His evangelism efforts proved successful.
    • We shouldn’t focus on the phrase “some of them,” but on the phrase “great number.” The same Greek word is used in Acts 17:12. It’s Luke’s way of saying, “it was a big crowd.”
      • Jews were converted.
      • Greek proselytes were converted.
        • These included Aristarchus and Secundus.
        • Acts 20:4.
      • Influential women were converted. This is important as Macedonian women exerted considerable social and civic influence.
  • We see Silas being mentioned once again. Most likely, this is a reminder that the Jerusalem church endorsed the evangelism of Gentiles without placing the burden of Jewish rituals and restrictions on them.
  • As a consequence of their success, we will now see opposition to their efforts.

Jealousy of the Thessalonican Jews

We now see the pattern from previous locations repeated in Thessalonica. Paul evangelizes a town or city, either in or outside the synagogue, depending on whether one existed in the city or not. A sizable number of those attending the synagogue converted to Christianity. The Jews who don’t convert become jealous and attack the missionary team in some manner. Let’s look at the details of this section.

  • The Jews were jealous of the success of Paul. They lost members of the synagogue in three areas.
    • Jews who converted.
    • Gentile men.
    • Influential Gentile women.
  • Paul had hoped that salvation of the Gentiles would spur the Jews into a deeper study of Scripture and find the truth of Jesus as the Messiah. Instead, it led the Jews to persecute the new believers and their church.
  • The jealous Jews then brought together a mob consisting of “scoundrels” from the marketplace. The scoundrels were likely a form of a gang who hung out in the marketplace extorting from the merchants and those passing through the city.
  • This mob then started a riot in the city.
  • They proceeded to Jason’s house. 
    • We know nothing about Jason except for what’s contained in this section.
    • He was most likely a believer or at least someone who was curious about the faith.
    • He was probably a Jew as Jason was a common name taken by Diaspora Jews.
    • He may have been a fellow tentmaker with Paul since we know that Paul stayed with fellow tentmakers in Acts 18:3, Aquila and Priscilla.
    • We can infer from the context that Paul and Silas were lodging with him.
    • The mob thought they could find Paul and Silas there, but Paul and Silas, likely becoming aware that the mob had moved to another location.
  • Unable to find the target of their anger, Paul and Silas, they proceeded to forcibly take Jason and some other believers before the city officials.
  • The mob leveled three charges against the believers.
    • The first charge was against Paul and Silas – they were troublemakers who had turned the world upside down. 
    • The second was against Jason – he was playing host to the troublemakers.
    • The third was against Paul, Silas, and Jason – they were all acting against Caesar’s decrees.
      • This was the most dangerous charge.
      • In essence, they were being charged with rebelling against the decrees of Caesar.
      • They were declaring there was another “king,” and it wasn’t Caesar.
      • Since Roman law required allegiance to Caesar, this was a charge the magistrates had to address.
  • In their defense, the city officials did demonstrate discretion and restraint in how they handled the situation.
    • It’s clear they didn’t believe the charge of rebellion; otherwise, their response would have been harsher.
    • However, they were aware of the disturbance that was occurring within the city, and they were responsible for keeping order.
    • They approached the solution in a similar manner as the officials in Philippi.
      • They decided to ban the “troublemakers” from the city.
      • In addition, they required Jason to pay a bond that would be forfeit if there was any further disturbance in the city.
      • This required Paul and Silas to leave Thessalonica.
      • Paul may have been referring to this in 2 Thessalonians 2:18 when he referred to “Satan hindered us” from returning to Thessalonica.
    • Paul and Silas were released, and the believers in Thessalonica sent them safely out of the city.

Paul’s Visit to the Bereans

Once darkness has fallen, the believers in Thessalonica sent Paul and Silas out of the city to Berea. The distance between the two cities was approximately forty-five to fifty miles. The journey on foot would take about three days. Let’s look at some information regarding the city of Berea.

  • The city was on the eastern slopes of Mt. Vermion in the Olympian mountain range.
  • The region was somewhat remote.
  • Although located in a remote area, the city was the most significant one in the region.
  • At one point, it was the capital of one of the four sections of Macedonia from 167-148 b.c.
  • It had a relatively sizable population.
  • There were enough Jews in the city to have a synagogue.

Once Paul and Silas were settled, the normal pattern of evangelism began. Their first visit was to the local synagogue. Let’s consider the characteristics of those who attended the synagogue in Berea.

  • The Jews in Berea were different than those in Thessalonica.
    • Luke used the Greek word that translated to “open-minded.”
    • The Bereans were open to the message that Paul preached to them.
  • Then, they investigated what Scripture said and compared it to the message Paul preached.
    • Their investigation was not a cursory one.
    • They eagerly examined what Scripture had to say about the Messiah.
    • They didn’t meet occasionally; they met daily until they came to a conclusion regarding Paul’s message.
  • The result was that many from the Berean synagogue became believers.
    • Many Jews became believers.
    • Many Greeks, including prominent women, became believers.

However, amidst the success of Paul’s efforts, the enemy appears once again in opposition. The news of Paul’s efforts made its way back to Thessalonica, and those that opposed him journeyed to Berea to stir up attacks on Paul. Let’s consider the details surrounding the attack. 

  • The Thessalonica “gang” stirred up both the Jews who rejected Paul’s message as well as the general Gentile population of Berea.
  • The attack was directed at Paul since he was the primary preacher, as shown in verse thirteen.
  • Although the text doesn’t provide the details, it’s safe to infer from preceding sections that Paul’s life was in danger, and it was time to move on once again.
  • At this point, the team splits up.
    • Paul traveled to Athens.
    • There is some debate as to how Paul got to Athens.
      • There is one group who believe he traveled to the coast (sea) and then followed the coastal road to Athens.
      • Another group believes that he traveled by boat to Athens.
      • In the end, it doesn’t really matter. Paul arrived in Athens.
    • Silas and Timothy remained in Berea.
      • The group of believers who traveled with Paul to Athens were sent back with a message for Silas and Timothy to go to Athens and join Paul there.
      • We also know that at some point, Paul sent both Silas and Timothy out from Athens.
        • Timothy was sent to Thessalonica as found in 1 Thessalonians 3:1.
        • Silas was sent to an unknown location.
        • Silas and Timothy rejoined Paul in Corinth, as found in Acts 18:5.

Applications

  • We see once again that God is a sending God. Evangelism isn’t a passive activity; come and hear the message, it is active in nature, take the message to those that need to hear it. In the same way, we need to be active in our endeavors to share the Gospel. This is especially true in the world we live in today. Relative truth and skepticism are rampant. The lost won’t likely come to church. We need to be the feet and mouth of Jesus to take the truth of the Gospel to the world.
  • Our message must be based upon Scripture. If we try and base it on our ideas or thoughts, it will fail. We see this in Paul’s evangelism to the Bereans. Although they were open to hearing the message, they also were diligent in searching Scripture to see if Paul’s message was true. After confirming the truth of Paul’s message, they became believers. For us to be able to do that, we need to read and understand Scripture. We need to immerse ourselves in God’s Word.
  • When doors close, we need to understand that and move on to the next harvest field. We see this repeatedly demonstrated by Paul. He would go to a city, evangelize it, teach the people, and then move on once he was no longer welcome by the pagans in the city. The mission field works in much the same manner. Outsiders can be successful in bringing the Gospel to an unreached location. However, once locals are converted, they will have better success in continuing the work. We need to “pass the baton” and realize that the converts are not because of us; they’re because of God. We are only a conduit through which the Holy Spirit works.
  • We need to assist our brothers and sisters when the need arises. We repeatedly see where the local believers helped Paul and the team when the situation became difficult. In the same way, we should help out those who are doing God’s work when they run into difficulties.
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Acts Lesson Thirty-four

Acts Lesson Thirty-four: Acts 16:16-40 – Paul, the Fortune Teller, and Prison

16 Once, as we were on our way to prayer, a slave girl met us who had a spirit of prediction. She made a large profit for her owners by fortune-telling. 17 As she followed Paul and us she cried out, “These men, who are proclaiming to you the way of salvation, are the slaves of the Most High God.” 18 And she did this for many days. 

But Paul was greatly aggravated and turning to the spirit, said, “I command you in the name of Jesus Christ to come out of her!” And it came out right away.

19 When her owners saw that their hope of profit was gone, they seized Paul and Silas  and dragged them into the marketplace to the authorities. 20 Bringing them before the chief magistrates, they said, “These men are seriously disturbing our city. They are Jews 21 and are promoting customs that are not legal for us as Romans to adopt or practice.” 

22 Then the mob joined in the attack against them, and the chief magistrates stripped off their clothes and ordered them to be beaten with rods. 23 After they had inflicted many blows on them, they threw them in jail, ordering the jailer to keep them securely guarded. 24 Receiving such an order, he put them into the inner prison and secured their feet in the stocks. 

25 About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. 26 Suddenly there was such a violent earthquake that the foundations of the jail were shaken, and immediately all the doors were opened, and everyone’s chains came loose. 27 When the jailer woke up and saw the doors of the prison open, he drew his sword and was going to kill himself, since he thought the prisoners had escaped. 

28 But Paul called out in a loud voice, “Don’t harm yourself, because all of us are here!” 

29 Then the jailer called for lights, rushed in, and fell down trembling before Paul and Silas. 30 Then he escorted them out and said, “Sirs, what must I do to be saved?” 

31 So they said, “Believe on the Lord Jesus, and you will be saved—you and your household.” 32 Then they spoke the message of the Lord to him along with everyone in his house. 33 He took them the same hour of the night and washed their wounds. Right away he and all his family were baptized. 34 He brought them into his house, set a meal before them, and rejoiced because he had believed God with his entire household. 

35 When daylight came, the chief magistrates sent the police to say, “Release those men!” 

36 The jailer reported these words to Paul: “The magistrates have sent orders for you to be released. So come out now and go in peace.” 

37 But Paul said to them, “They beat us in public without a trial, although we are Roman citizens, and threw us in jail. And now are they going to smuggle us out secretly? Certainly not! On the contrary, let them come themselves and escort us out!” 

38 Then the police reported these words to the magistrates. They were afraid when they heard that Paul and Silas were Roman citizens. 39 So they came and apologized to them, and escorting them out, they urged them to leave town. 40 After leaving the jail, they came to Lydia’s house where they saw and encouraged the brothers, and departed. (HCSB)

As Paul and the team continued their work in Philippi, they encountered their first significant challenge as well as experienced a great victory. I’ll split this lesson into three sections.

  • Paul’s encounter with the fortune teller – verses 16-24.
  • The prison miracle – verses 25-34.
  • The Philippian magistrates admit their mistake – verses 35-40.

Paul’s Encounter with the Fortune Teller

The beginning of this section continues the narrative of the previous lesson. We don’t know how long the team was in Philippi when this event occurred, but it would appear that it wasn’t immediately after the conversion of Lydia and her household. Now, let’s look at some information regarding the encounter with the slave girl who possessed the spirit of prediction.

  • The English translation of the original Greek says, “slave girl met us who had a spirit of prediction.” The original Greek literally meant she had a “python spirit.”
    • The python was the symbol of the oracle at Delphi.
      • It represented the god Apollo, who was believed to give predictions of future events.
      • The python had become an omen of predicting future events.
      • Anyone who was believed to have the gift of predicting future events was described as led by the python.
      • Greeks and Romans placed great belief in omens and fortune-telling.
      • Military commanders would consult oracles before beginning any major military campaign.
      • Emperors would consult an oracle before making an important decree.
    • Because of these factors, the slave girl was an important source of income for her masters.
  • The slave girl understood that Paul and the team were Christians, and they had come to evangelize the city.
    • The possessed girl was able to see the nature of Paul’s preaching and the reality of God being proclaimed by Paul.
    • This is similar to what occurred during the time of Jesus’ ministry and His encounter with demon-possessed people.
      • Luke 4:34.
      • Mark 1:24.
    • She kept declaring that Paul spoke of the way of salvation and were slaves of the most high God. Why would this upset Paul? There are several possible reasons.
      • Paul didn’t want the Gospel or the name of God promoted by a demon-possessed girl.
      • A more likely reason is that the non-Christians hearing her declarations would not understand the true meaning behind the words.
        • Most of those hearing the girl’s words were Gentiles.
        • Although the term “Most High God” was common in the Old Testament, it was equally common in the Gentile world and often was applied to Zeus.
        • The term “way of salvation” would also be confusing to a Gentile as the Greco-Roman world was filled with “saviors,” and the emperor often called himself the “savior” of the people.
        • Although the statements made by the possessed girl were completely factual, they were also easily misunderstood by the pagans who heard the message. 
          • The truth could easily be warped by people with a polytheistic background.
          • Jesus could be seen as just another “savior” in a growing group of Greek “gods.”
        • In response to this danger, Paul commanded the demon to come out of the girl by the power of Jesus’ name.
        • The demon was cast out immediately after Paul made the declaration.

With the demon cast out and the girl no longer possessing the gift of fortune-telling, attention turns from the girl to Paul. Let’s look at some points from this section.

  • Healing a possessed slave girl was not the issue that caused the situation to become tense.
  • The real issue was the economic loss the slave girl’s owners would now incur.
    • There are similarities with the incident involving the Gerasene pigs in Mark 5:16-17.
    • The economic motive can also be found in the incident with Simon Magus contained in Acts 8:19f.
    • It would lead Demetrius and his fellow silversmiths to oppose Paul in Acts 19:24-28.
    • The profit stumbling block is a common obstacle to the Gospel in Acts.
    • The actions of the slave girl’s owners are in stark contrast to the generosity displayed by Lydia in sharing her home with the missionary team and fellow Christians in Philippi.
  • Luke switches from the first-person narrative in verse seventeen and doesn’t reappear until Acts 20. There are two main thoughts on this switch.
    • Luke remained in Philippi and didn’t rejoin Paul until the end of Paul’s third missionary trip.
    • Only Paul and Silas, as the leaders, bore the brunt of the owner’s anger and were dragged before the magistrates.
    • The phrase “They are Jews” may indicate that only Paul and Silas were to blame since they were outsiders in this Gentile city.
    • It makes the most sense that a combination of the latter two reasons is why only Paul and Silas were brought before the authorities.
  • The charge also includes a reference to Jewish practices that weren’t permissible for Romans to practice. Prejudice and racism were alive and well in the first century.
    • We see in the charges brought against Paul and Silas an avoidance of the real reason for their anger.
    • Their loss of income motivated all the charges brought against them, which wouldn’t be a legitimate reason for bringing them before the legal authorities.
    • They also accused them of “disturbing” the city.
  • The charges were false, but they achieved the desired result.
  • The authorities had Paul and Silas stripped for their beating.
    • This beating is likely one of the beatings Paul mentions in 2 Corinthians 11:25.
    • They were then beaten by an instrument that was a bundle of rods with an ax protruding from the middle. The rods were tied together with a red band called a fasces, the same symbol that Mussolini revived and was linked with the fascist movement in Europe.
    • Although not as brutal as the flogging that the Romans inflicted upon Jesus, it was still a severe form of punishment.
  • The question that begs to be asked is, why didn’t Paul inform them that he was a Roman citizen? There are only two logical answers.
    • Because of the mob mentality, there wasn’t time.
    • Paul could have been saving that trump card for later when it might prove more valuable.
  • Once the beating was finished, they were thrown in prison.
  • However, they weren’t just thrown in prison; they were placed in the most secure section of the prison.
    • It’s likely this was the innermost cell of the prison.
    • When we envision this, we should think of the dungeon, the dark, dreary, and coldest part of the prison.
    • Their feet were placed in stocks.
      • The stocks were usually connected to the walls of the prison cell.
      • They contained numerous holes through which a prisoner’s legs would be secured.
      • They allowed for severe stretching of the torso, creating excruciating pain for the prisoner.
    • However, Luke doesn’t indicate that any form of torture took place.
    • The entire emphasis on the description of their incarceration is on the extremely tight security under which they were placed.
    • The incredibly tight security makes their miraculous deliverance all the more amazing.

The Prison Miracle

Considering their circumstances, it could have been easy for Paul and Silas to bemoan their fate. Instead of complaining or asking God to smite those who mistreated them, they were praying and  singing songs of praise to God. Let’s consider the actions of Paul and Silas and the events as they were in prison.

  • Christians should always be filled with hope; we are on the winning side.
    • Peter slept peacefully the night before his trial in Acts 12:6.
    • Paul and Silas were singing hymns to God.
    • Their actions were a witness of their relationship with God, and the other prisoners were listening.
  • The area around Philippi is prone to earthquakes, but this was no ordinary earthquake.
    • The doors, likely locked by bars, were thrown open by the force of the earthquake.
    • The chains came off the prisoners.
    • Those chains may have been attached to the walls and torn loose by the violence of the shaking.
    • Thinking back to Peter’s miraculous release from prison, we could expect that Paul and Silas would make their way out of the prison and escape. However, that was not the case.
  • As the jailor woke up and saw the open doors, he prepared to kill himself.
    • His first thought is that the prisoners had escaped.
    • Instead of waiting for Roman justice, he prepared to take his own life.
    • Jailers and guards were personally responsible for the prisoners and were held accountable if they escaped, resulting in the execution of the guard who failed in their duty.
  • Instead of taking his own life, he heard Paul tell him not to hurt himself as all the prisoners were still in their cells.
  • The miraculous release didn’t lead to the escape of Paul and Silas and potentially other prisoners. Instead, it leads to the far more significant event of the jailer’s conversion.
  • Upon hearing Paul’s voice, the jailer called for torches to be brought and rushed into the cell, falling to his knees at the feet of Paul and Silas.
    • In contrast to Paul’s reaction at Lystra, contained in Acts 14:15, Paul doesn’t object to the actions of the jailer. 
    • It may have been an act of worship, but more likely a gesture of subservience.
      • Paul had saved the life of the jailer.
      • Paul’s God had, in an instant, reduced all the efforts of securing the prisoners to naught.
  • The jailer’s expression “what must I do to be saved” could be interpreted in two ways.
    • He may have been asking how his life could be spared. But, in reality, his life already had been spared. None of the prisoners had escaped, so he was under no threat of punishment.
    • It is more likely he was asking in a religious sense. 
      • He may have heard the slave girl’s statements that Paul knew the way of salvation.
      • He may have directly heard Paul preach or had heard of Paul’s preaching but didn’t completely understand the message.
      • Maybe he had fallen asleep to the hymns that Paul and Silas were singing.
      • The miracle of the earthquake and the prisoners not escaping now prepared him to receive the message.
      • Paul’s answer was simple and classic – “Believe on the Lord Jesus, and you will be saved – you and your household.”
  • There is now a transition, and somehow the jailer’s family enters the scene.
    • An important to emphasize before continuing is the idea of “household” salvation.
      • This verse doesn’t mean that the family is saved through the actions of the jailer.
      • Salvation is very much a personal action.
      • It is also a decision that requires understanding. This means that very young children are not able to make a conscious decision regarding salvation. There is no set age at which a person can understand the Gospel, but it does exist for each person.
      • The phrase “believe on the Lord Jesus” is directed at each member of the household, not just the head of the household.
    • Whether the jailer brought his family to the jail or the evangelism occurred at a location outside of the jail is irrelevant. What we do know is that the entire household did hear and respond to Paul’s message of salvation.
      • Throughout Acts, we see evidence of conversion through action.
      • In this narrative, once conversion took place, the jailer recognized the severity of Paul and Silas’ wounds and attended to them.
      • Luke may also be using a wordplay here. The jailer “washed” their wounds, and the family then were baptized, also a “washing.”
    • The jailer then took Paul and Silas and had the wounds they received from the beating cleaned and dressed.
    • It is clear the family responded to the message Paul preached as after Paul and Silas’ wounds were attended to, the family was baptized.
  • We then see another remarkable event.
    • Paul and Silas are still technically prisoners.
    • The jailer brings them into his house and provides them with a meal.
    • They rejoice together. They could have sung hymns together, prayed together, or possibly Paul and Silas gave further instructions on the faith. We don’t know for sure.
    • What we do know is that the jailer didn’t treat them as prisoners but as brothers in Christ.
  • We can also speculate about the other prisoners.
    • Were they ordinary prisoners, or were some possibly awaiting execution?
    • Although we don’t know, it is possible that some may have come to salvation through the message of Paul and Silas.

The Philippian Magistrates Admit Their Mistake

The narrative now switches to the next day. At some point between the arrest of Paul and Silas and the following morning, the magistrates realized there wasn’t sufficient evidence to keep them in jail and await further punishment. Therefore, they decided to have them released. However, things didn’t go according to their plan.

  • The jailer relays the message that Paul and Silas are to be released. The jailer urges them to go in peace.
  • Paul declines the offer to leave Philippi quietly. It is likely there are a couple of potential reasons behind his decision.
    • Leaving quietly could place the newly established church under a cloud of suspicion. There are several questions the Gentiles could’ve asked.
      • Who were these men?
      • Were they guilty of some crime?
      • Why did they leave so quickly and secretly?
      • What do their followers believe?
      • Paul wanted to leave the church in a positive light before leaving Philippi.
    • The magistrates had overstepped their authority in how they handled the case against Paul and Silas.
      • Paul and Silas were Roman citizens.
      • The magistrates had publicly flogged and thrown them in prison without a trial.
        • This could be done for non-citizens, even without a trial.
        • Roman citizens could be flogged and thrown in prison, but not without a trial.
        • The actions of the magistrates were beyond their authority.
    • Either reason makes sense, and it is likely that both played into the action taken by Paul.
  • Once the magistrates heard that Paul and Silas were Roman citizens, they were understandably “afraid.”
    • Abusing the rights of a Roman citizen was a serious offense.
      • The magistrates could be removed from office for such an offense.
      • Philippi could have its rights reduced.
      • The emperor could deprive Philippi of all of the privileges normally associated with its status as a colony.
    • The situation was quite ironic.
      • Paul and Silas were treated as criminals but were innocent.
      • The magistrates who condemned them were actually the lawbreakers.
      • The magistrates wasted no time in coming to meet Paul and Silas.
    • The magistrates apologized to both of them. One can only imagine that they were quite animated in demonstrating sincere remorse for their actions.
    • The magistrates were likely still concerned about the events of the previous day and wanted them to quickly leave town to avoid further friction.
    • However, Paul and Silas were now in an advantageous position.
      • They weren’t in a rush to leave town.
      • The magistrates weren’t in a position to give them further trouble.
    • The missionaries now went back to Lydia’s home.
      • They met with the Christians who gathered there.
      • They encouraged them in their faith.
      • Satisfied that the church was in good standing, they left for the next city.
  • One might question whether Paul’s actions were a bit grumpy in his dealing with the magistrates. But let’s consider his actions.
    • It was essential that the fledgling church had a good reputation among the authorities if it was to grow.
    • The Christians didn’t break any of the Roman laws.
    • Paul and Silas were innocent of any wrongdoing.
    • It was essential that the magistrates admitted the innocence of Paul and Silas and cleared the charges brought against them.
    • Luke repeatedly points out throughout Acts that for every charge brought against the Christians, they didn’t break any laws in each occurrence. 

Here are some final thoughts on this passage.

  • Lydia’s home became the central meeting place for the church in Philippi.
  • It is likely the jailer, and his family became members of that church.
  • There were no apostles present.
  • No elders were ordained.
  • Yet, this fascinating mix of believers became a centerpiece for evangelism in Philippi and the surrounding region.
  • Paul’s letter to the Philippians is proof of the health of that congregation.

Applications

  • Never compromise on the purity of the Gospel message. The situation with the slave girl is an example. Although she was proclaiming that Paul and the team were the “way to salvation,” the circumstances surrounding this event could have led people to be misled if Paul hadn’t taken the action that he did.
  • Never be afraid of your circumstances if you know that you are walking in step with God’s instructions. False charges were brought against Paul and Silas, yet they never wavered in their faith or trust in God. 
  • Always rejoice regardless of your circumstances. Being locked up in jail could easily have been a discouraging situation. However, Paul and Silas sang and praised God even during this dark time. As it turned out, their actions, along with their miraculous release, led to the salvation of at least the jailer and his household and possibly other prisoners.
  • Ensure that the church of Jesus is never slandered or made to look as if its actions are criminal in nature when no wrong has been committed. This means that our actions and words need to be above reproach.
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Acts Lesson Thirty-three

Acts Lesson Thirty-three: Acts 16:6-15 The Holy Spirit Leads Paul to Macedonia

6 They went through the region of Phrygia and Galatia and were prevented by the Holy Spirit from speaking the message in Asia. 7 When they came to Mysia, they tried to go into Bithynia, but the Spirit of Jesus did not allow them. 8 So, bypassing Mysia, they came down to Troas. 9 During the night a vision appeared to Paul: A Macedonian man was standing and pleading with him, “Cross over to Macedonia and help us!” 10 After he had seen the vision, we immediately made efforts to set out for Macedonia, concluding that God had called us to evangelize them. 

11 Then, setting sail from Troas, we ran a straight course to Samothrace, the next day to Neapolis, 12 and from there to Philippi, a Roman colony, which is a leading city of that district of Macedonia. We stayed in that city for a number of days. 13 On the Sabbath day we went outside the city gate by the river, where we thought there was a place of prayer. We sat down and spoke to the women gathered there. 14 A woman named Lydia, a dealer in purple cloth from the city of Thyatira, who worshiped God, was listening. The Lord opened her heart to pay attention to what was spoken by Paul. 15 After she and her household were baptized, she urged us, “If you consider me a believer in the Lord, come and stay at my house.” And she persuaded us. (HCSB)

As we continue our journey through Acts, I’ll break this lesson into two parts.

  • The Holy Spirit leads Paul and the team into Europe – verses 6-10.
  • The conversion of Lydia and her household – verses 11-15.

The Holy Spirit Leading Paul and the Team into Europe

Paul’s team visited the churches established on the first missionary journey. As they were traveling, Paul decided to move into Bithynia, but the Lord closed the door to evangelism in that area. Paul likely experienced a mix of emotions when this occurred. On the one hand, it would be  a disappointment that they were prevented from moving into that area. On the other hand, this meant that the Lord would lead them in another direction. The path they now took led them to the port city of Troas. 

During the night, Paul had a vision of a man pleading for help. Scholars have speculated and debated on the identity of the person in the vision. One of the most popular choices is the writer of Acts, Luke. This is based on the text, which uses the phrase “we” for the first time in verse ten, which indicates Luke’s presence with the team. However, tradition connects Luke with Antioch and not Macedonia, and the Philippian narrative gives no indication that Macedonia was Luke’s home stomping ground. There are even some who believe the man in the vision was Alexander the Great since he had a vision of a “one world,” and Paul would attempt to realize that dream through the Gospel. However, we must conclude that there is no definitive position on the identity of the man in the vision. Rather, he was from Macedonia and requested assistance, prompting Paul’s team to begin the journey to Macedonia.

We can conclude from the context of this section that Paul shared the vision he had received with Timothy and Silas, who agreed with Paul that the team should cross over to Macedonia. In the previous paragraph, I highlighted the significance of the term “we.” It would be safe to assume that Luke joined the team at this point as they headed to Macedonia. 

Troas could be viewed as the last port between two major landmasses of the ancient world, Asia Minor and Europe. The two areas were separated by two major bodies of water, The Aegean and Black Seas. The evangelism of Europe would now begin. 

The Conversion of Lydia and Her Household

Paul and his team now set sail from Troas, heading to Macedonia. They sailed northwest from Troas, stopping first at the island of Samothrace, almost halfway to the port of Neapolis. After spending the night at Samothrace, they left for Neapolis, which was the port for the city of Philippi. The distance from Troas to Neapolis was approximately 150 miles, taking two days to make the journey. The city of Philippi was about ten miles inland from the port of Neapolis. Let’s look at some information about the city of Philippi.

  • It was a Roman colony, meaning it was a “Rome away from Rome.”
    • The emperor organized the colonies by ordering Roman citizens, especially retired military personnel, to live in them to establish and maintain a strong pro-Roman presence.
    • Although they were living on foreign land, they were expected to remain loyal to Rome, obey Roman laws, and give honor to the emperor.
    • In return for their loyalty, they were given various political privileges, one being an exemption from taxes.
  • There was an abundance of copper and gold deposits in the region.
  • It came under Roman control in 168 b.c. and was expanded in 42 b.c.
  • It was known for its agricultural industry.
  • The location was of strategic commercial importance to Rome.
  • A famous medical school was located there.

It is interesting to note that the team didn’t begin their evangelism efforts as soon as they arrived. Although they knew that God had sent them to the region, they weren’t ready yet to begin their work. This is likely due to several reasons.

  • They needed some rest after their journey.
  • They needed to spend some time in prayer and make their plans for this new area of evangelism.
    • It isn’t enough to know where God wants us.
    • We also need to know when and how He wants us to work.

Now let’s consider some facts as the team began to work in Philippi.

  • They found a place to live and waited until the following Sabbath to begin their evangelistic efforts.
  • The Jewish population must have been very small in Philippi as there was no synagogue located there. Jewish law required at least ten male heads of households to form a congregation.
  • The only place of prayer was outside of the city, next to the river.
    • The river was likely the Gangites, located about 1 1/4 miles from the city gates.
    • Romans were often uneasy about foreign cults.
    • Judaism was a recognized religion, but because there wasn’t a formally established synagogue, the women were forced to meet outside the city gates.
    • If there were no Jews in Philippi, a possibility, and all the women were Gentile “God-fearers,” gathering in the city may have drawn even more suspicion from the Roman authorities.
    • It was customary in cities where no synagogue existed for believers to gather in the open near some type of body of water so other believers could easily find them.
  • Regardless of the circumstances, this gathering was the closest thing to a synagogue that Paul’s team would find in Philippi.
    • Paul then took the normal position of a speaker or teacher in a synagogue; he sat down.
    • Most likely, the meeting took place in an open-air environment next to the river.

The first convert was Lydia, one of the women who heard Paul’s message. Let’s look at some information concerning Lydia.

  • Lydia was a successful businesswoman from the town of Thyatira.
  • Thyatira was a city well-known for its purple dye.
  • From the context of the passage, it would appear that she was in charge of a branch office of her trade in Philippi.
  • This would make Lydia someone who was successful in business.
    • Purple goods were expensive and often associated with royalty.
    • This would make the business a lucrative one.
  • She “worshipped God,” which meant that she was not a full Jewish proselyte, but she did openly worship with the Jews.
    • Thyatira contained an extensive Jewish community.
    • It is likely that she became a worshipper of God there.
    • Similar to the conversion of Cornelius, God responded to her faith and “opened her heart” to receive and understand the Gospel message.
  • She was seeking truth.
  • Women in Greek and Roman society could achieve an elevated status, unlike Jewish society.

After Lydia and her household were baptized, she persuaded the team to stay at her home. Let’s consider what the invitation meant.

  • The acceptance of her hospitality was a test of whether or not the missionary team really believed she had become a follower of Christ. It was an offer they couldn’t refuse.
  • We see later in this chapter, verse 40, that her home became a gathering place for the Philippian Christian community.
  • She may very well have been the wealthiest member of the Philippian church.
  • She embraced the ideal of the early church, freely sharing her resources with her brothers and sisters in Christ.
  • She also shared her faith, which we see in the fact that her household also became believers.
  • This is the first time the baptism of a “household” is mentioned in Acts. 
    • However, we shouldn’t use this event as support for infant baptism.
    • Throughout Acts, baptism is based upon individual faith and commitment.
  • The phrase “she persuades us” could indicate the team’s hesitancy in staying based on several possible reasons.
    • She was a woman.
    • She could have been a single woman.
    • Maybe some members of the team didn’t want to stay in the house of a Gentile, even a believing Gentile.
    • Whatever the reasons were, they were overcome, and the team agreed to stay at Lydia’s house.

Let’s consider a few other facts about the Philippian church and support to Paul’s efforts in general.

  • Of all of the churches that Paul established, the Philippian church stood out for its generosity.
  • They continued to send support to Paul as his journeys took him to other locations.
    • Philippians 4:15-18.
    • 2 Corinthians 11:8.
  • Women like Lydia were actively engaged in supporting Paul’s ministry efforts.
    • The women of Thessalonica – Acts 17:4.
    • The women of Berea – Acts 17:12.
    • Damaris in Athens – Acts 17:34.
    • Priscilla in Corinth – Acts 18:2.

Applications

  • We must be sensitive and obedient to where the Spirit would lead us and what the Spirit would have us do for the advancement of the Gospel.
  • We must be flexible in how we engage the lost. In this lesson, we see that Paul’s standard method of starting at the local synagogue wouldn’t work because there wasn’t a synagogue. Additionally, the initial target audience was a group of women. Both of these were new avenues for Paul to explore.
  • Are we like Lydia? Do we extend hospitality to those in need, and do we support efforts to advance the Gospel? All of us have various ways to reach the lost. Although many of us will not travel far in our evangelistic efforts, we can still evangelize those close to us. Additionally, we can support those who are sent to other countries. Often these missionaries make do with much less than we have.
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Acts Lesson Thirty-two

Acts Lesson Thirty-two: Acts 15:36-16:5 – A Broken Partnership and a New Partnership

36 After some time had passed, Paul said to Barnabas, “Let’s go back and visit the brothers in every town where we have preached the message of the Lord and see how they’re doing.” 37 Barnabas wanted to take along John Mark. 38 But Paul did not think it appropriate to take along this man who had deserted them in Pamphylia and had not gone on with them to the work. 39 There was such a sharp disagreement that they parted company, and Barnabas took Mark with him and sailed off to Cyprus. 40 Then Paul chose Silas and departed, after being commended to the grace of the Lord by the brothers. 41 He traveled through Syria and Cilicia, strengthening the churches. 

16 Then he went on to Derbe and Lystra, where there was a disciple named Timothy, the son of a believing Jewish woman, but his father was a Greek. 2 The brothers at Lystra and Iconium spoke highly of him. 3 Paul wanted Timothy to go with him, so he took him and circumcised him because of the Jews who were in those places, since they all knew that his father was a Greek. 4 As they traveled through the towns, they delivered the decisions reached by the apostles and elders at Jerusalem for them to observe. 5 So the churches were strengthened in the faith and increased in number daily. (HCSB)

I’ll be dividing this lesson into two parts.

  • A broken partnership – verses 15:36-39.
  • A new partnership – verse 15:40-16:5.

A Broken Partnership

Once again, Luke uses a vague time reference to indicate a major division in the narrative. The phrase Luke uses, “after some time,” is generally thought to be about one year. This view supports the historical data that indicates about one year between the first and second of Paul’s missionary journeys. The second journey begins in verse 41. 

Paul’s vision was to revisit all the churches he established during the first missionary journey. Although Paul didn’t personally visit each church, all the churches were visited by either Paul or Barnabas. Barnabas traveled to Cyprus, and Paul visited all the other churches established on the first journey.

The main point in the first section is the split between Paul and Barnabas. It’s ironic that two dedicated men who had brought unity to the church couldn’t reach a compromise on their own disagreement. Over the years, there has been much scholarly debate about the reason behind the split. Although there has been much debate, there isn’t a definitive conclusion about the main reasons behind the split. Before we look at the possible reasons for the split, it is important to understand Luke’s reasoning for including the detail that a disagreement occurred. Disagreements that cause division are never a good thing in ministry. At the same time, we are all probably aware of splits that have occurred. Very likely, when both Paul and Barnabas looked back at this event later in their lives, they were embarrassed by what had transpired. However, God can turn that darkness into light even when believers act in the flesh. We’ll see why at the end of this section. Now, let’s look at possible reasons for the disagreement.

  • John Mark. 
    • Mark and Barnabas were cousins.
      • Family ties were strong in the cultural setting in which Acts occurred.
      • Barnabas was also known as the “son of encouragement” and was ready to give Mark another chance to serve with them even though he had left the previous missionary journey early.
      • Were the Judaizers in Jerusalem aroused to anger by Mark and his reports from Pamphylia?
      • It is also possible that Mark was a member, or at least agreed with, the Judaizers.
  • Paul was adamant that they not include Mark in the second journey.
    • Mark had abandoned the team on the first missionary journey.
    • In Paul’s mind, this was a sign of weakness. The ministry was too important and the work too demanding to include someone who had proven unreliable on the first journey.
    • Was Mark unrepentant regarding his decision to abandon the team on the first trip?
  • The Galatian’s incident – Galatians 2:11-13.
    • This event took place in Antioch after the Jerusalem Council.
    • Peter would eat with the Gentiles until Judaizers once again muddied the waters. 
      • They pressured Peter to stop eating with the Gentiles, and even though the Jerusalem council had made it clear that it was ok to eat together, Peter gave in to the pressure.
      • Paul was unhappy with Peter’s hypocrisy.
      • Even Barnabas followed Peter’s lead in the matter.
    • Although Paul had reconciled with Barnabas to the point that he wanted Barnabas to join him on the second journey, there may have been lingering wounds and possibly some differences with Paul’s Gentile outreach that precluded adherence to the Law.

Who was right?

When the facts are examined, it would seem that both Paul and Barnabas have grounds for their position.

  • Paul.
    • Paul remembered what happened on the first journey.
    • He knew the dangers that the team would face, and having team members who were unreliable was not a good thing.
    • As noted in Galatians, Barnabas had been swayed by the Judaizers who came from Jerusalem. Would this happen again?
  • Barnabas.
    • He was known as the “son of encouragement.”
    • Mark was only a young man on the first journey and had panicked when the situation got tough.
    • Mark may have settled and matured since that point and needed an opportunity to demonstrate that he would be a capable team member.
    • It is also possible that Barnabas felt some resentment since Paul had been Barnabas’ protege. 
      • Barnabas had introduced Paul to the apostles in Jerusalem after Paul’s conversion.
      • Barnabas went to Tarsus to bring Paul to Antioch and gave him a chance to be a teacher and preacher.
      • Barnabas had started as the lead during the first missionary journey, and at some point, Paul had taken over as the leader.
      • Maybe Paul owed Barnabas a concession on the issue of Mark.
  • This is an example of a classic confrontation.
    • Does one major mistake disqualify a person from a ministry role?
    • Should a person be restored to ministry work even if a major mistake was made?
    • Often it is the circumstances involving the mistake which determine the correct course of action. 

In the end, the two men went their separate ways. However, now we see how God can turn this “event of the flesh” into something good. Instead of one mission team heading out, there were now two teams that evangelized the lost. 

A New Partnership

With the partnership with Barnabas now broken, Paul needed a new partner to accompany him on the journey. The man Paul chose was Silas. Now, let’s take a closer look at Paul’s new partner, Silas.

  • As Paul, Silas was a Roman citizen – Acts 16:37.
  • Silas was a key member in the Jerusalem church – Acts 15:22.
  • Silas was chosen to represent the Jerusalem church as the decision of the council was taken to the Gentiles in Antioch – 15:27.
  • Silas was a prophet – Acts 15:32.
  • He was involved in the ministry with Paul in Antioch, allowing Paul to become familiar with him.
  • Silas was a co-author with Paul of the Thessalonian epistles.
  • Silas was the secretary for Peter’s first epistle – 1 Peter 5:12.
  • Since Silas was a leader from the Jerusalem church, this could prove advantageous on the upcoming journey.

Paul and Silas set out on their missionary journey, moving northward on foot through the Cilician gates to visit the locations where Paul and Barnabas traveled on the first missionary journey. On this journey, the party went from east to west, effectively traveling in reverse order from the first journey. Their first stop was at Derbe, and from there, they continued to Lystra, where another prominent New Testament individual is found, Timothy. Let’s take a closer look at Timothy.

  • Timothy was thought of highly by the believers at Lystra and Iconium.
  • It is quite likely that Timothy was a convert from Paul’s first missionary journey.
  • Timothy was from an ethnically mixed marriage.
    • His mother was Jewish.
    • His father was Greek.
    • According to rabbinic law, a child with a Jewish mother and a Greek father was considered to be Jewish. 
      • Therefore, Timothy would be viewed as a Jew.
      • Jews were required to be circumcised.
    • Paul used the local synagogue as a focal point for evangelism in his travels.
      • If Paul had a member of his party with a Jewish lineage who was uncircumcised, that would prove to be a stumbling block in their efforts.
      • Therefore, that is the reason Paul insisted that Timothy get circumcised. 
    • Timothy was a key companion involved in Paul’s missionary work.
      • Paul considered Timothy his “son.”
        • 1 Corinthians 4:17.
        • 1 Timothy 1:2.
      • Paul sent two letters to him.
      • Timothy was a co-sender in six letters.
        • 2 Corinthians 1:1.
        • Philippians 1:1.
        • Colossians 1:1.
        • 1 Thessalonians 1:1.
        • 2 Thessalonians 1:1.
        • Philemon 1.
      • Paul considered Timothy his “fellow worker.”
        • Romans 16:21.
        • 1 Corinthians 16:10.

The trio of Paul, Silas, and Timothy now continue on the journey. Luke doesn’t mention the towns visited, but it is safe to assume that Iconium, Pisidian Antioch, and any other village where a Christian community was planted on the first journey. The group shared the message from the Jerusalem Council as they traveled. All of the churches were in the southern part of the Roman province of Galatia and not part of Syro-Cilicia, to which the message was addressed. It is very likely that these churches were included as they were the result of Paul and Barnabas’ journey commissioned from Antioch.

The final verse in this section is a summary statement. The result of their journey was churches that experienced strengthened faith and growth. Paul wasn’t just concerned with establishing churches. He was concerned with seeing what he and Barnabas had started to experience growth and produce fruit.

Applications

  • There is a lesson to be learned from the dissolved partnership between Paul and Barnabas. Although both sides had justification for their position, neither side was willing to compromise. We’ll never know what could have occurred if Mark and Barnabas had traveled with Paul on the second journey. Would Paul’s partnership with Timothy still have occurred? Regardless of what may or may not have happened, unity in the body of Christ is extremely important. Both Paul and Barnabas gave into fleshly actions, yet God still used both teams to advance the Gospel. We should do all we can to avoid these types of broken working relationships but also realize that if they do happen, God is able to turn them into good.
  • Choose your ministry partners carefully. Both Silas and Timothy were exceptional partners for Paul. We won’t all be blessed to have partners of this caliber, but having the partner God desires for us will make our trials easier.
  • As we are involved in evangelism, we need to remember that not only is the conversion important, the follow-up call for discipleship is essential for spiritual growth and a believer who produces fruit.
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Acts Lesson Thirty

Acts Lesson Thirty: Acts 15:1-21 – The Jerusalem Council

Some men came down from Judea and began to teach the brothers: “Unless you are circumcised according to the custom prescribed by Moses, you cannot be saved!” 2 But after Paul and Barnabas had engaged them in serious argument and debate, the church arranged for Paul and Barnabas and some others of them to go up to the apostles and elders in Jerusalem concerning this controversy. 3 When they had been sent on their way by the church, they passed through both Phoenicia and Samaria, explaining in detail the conversion of the Gentiles, and they created great joy among all the brothers. 

4 When they arrived at Jerusalem, they were welcomed by the church, the apostles, and the elders, and they reported all that God had done with them. 5 But some of the believers from the party of the Pharisees stood up and said, “It is necessary to circumcise them and to command them to keep the law of Moses!” 

6 Then the apostles and the elders assembled to consider this matter. 7 After there had been much debate, Peter stood up and said to them: “Brothers, you are aware that in the early days God made a choice among you, that by my mouth the Gentiles would hear the gospel message and believe. 8 And God, who knows the heart, testified to them by giving  the Holy Spirit, just as He also did to us. 9 He made no distinction between us and them,  cleansing their hearts by faith. 10 Now then, why are you testing God by putting a yoke on the disciples’ necks that neither our ancestors nor we have been able to bear? 11 On the contrary, we believe we are saved through the grace of the Lord Jesus in the same way they are.” 

12 Then the whole assembly fell silent and listened to Barnabas and Paul describing all the signs and wonders God had done through them among the Gentiles. 13 After they stopped speaking, James responded: “Brothers, listen to me! 14 Simeon has reported how God first intervened to take from the Gentiles a people for His name. 15 And the words of the prophets agree with this, as it is written: 

16 After these things I will return and rebuild David’s fallen tent. 

I will rebuild its ruins and set it up again, 

17 so the rest of humanity may seek the Lord— even all the Gentiles 

who are called by My name, declares the Lord who does these things, 

18 known from long ago. 

19 Therefore, in my judgment, we should not cause difficulties for those among the Gentiles who turn to God, 20 but instead we should write to them to abstain from things polluted by idols, from sexual immorality, from eating anything that has been strangled, and from blood. 21 For since ancient times, Moses has had those who proclaim him in every city, and every Sabbath day he is read aloud in the synagogues.” (HCSB)

When we look back at the end of the previous lesson, we’ll remember that about a year had passed between the time that Paul and Barnabas returned to Antioch and the beginning of Acts 15. I’ll be dividing this lesson into two parts.

  • The Dispute in Antioch – verses 1-3.
  • The Jerusalem Council – verses 4-21.

In previous lessons, I’ve addressed an issue about the enemy always being active against successful ministry endeavors. Here, we see this issue playing out once again. Paul and Barnabas returned from a successful missionary trip and were now engaged in teaching and helping the church at Antioch grow spiritually. Now, the enemy sets out to disrupt their work and discredit them. The greatest weapon of the enemy is lies. We saw that at the beginning of Genesis where Satan used lies to cause Adam and Eve to eat the fruit that was forbidden. We see lies being used in this passage. When we look at the world today, lies are still a favorite weapon of the enemy. The lie of relevant truth; what is true to me is true. The lie is that we should do whatever feels right or good to us. The lie is that having more will make us happy. I could go on and on.

The Dispute in Antioch

Although only three verses long, let’s look at some facts from this passage.

  • The men who came down from Jerusalem were of the camp of the Judaizers, which meant that they were previously Pharisees who became Christians.
    • They believed that circumcision was a requirement for salvation.
    • Christians still needed to follow the Mosaic Law.
  • It is not difficult to understand why these Jewish believers were confused.
    • The Old Testament taught that Gentiles could only be saved through Israel.
    • The only Gentiles that the Jerusalem church had seen saved were those evangelized by Peter, and that was a special act of God in Acts 11:18.
    • News traveled slowly, and they weren’t aware of all that God had accomplished through Paul and Barnabas.
    • It is also possible that once they became aware of the large number of Gentiles who were converted, they were either jealous or fearful of transition from Mosaic Law tradition to the New Covenant.
  • Paul and Barnabas engaged the Judaizers in debate, with the result being that they would go to the church in Jerusalem to have the leadership there judge the matter.
    • This didn’t indicate any hierarchy; instead it was a voluntary decision to go there.
    • God commanded Paul to go to Jerusalem in Galatians 2:1-2.
    • Jerusalem was still the “mother church” of Christianity.
    • The Apostles were at Jerusalem.
  • The journey between Antioch and Jerusalem was over 250 miles, likely taking a month or so to complete.
    • They evangelized along the way.
    • It is likely that most of the congregations and believers they met along the way would be on the side of Paul and Barnabas, not wanting to burden Gentile believers with circumcision and the Mosaic Law.
    • The congregations along the way rejoiced at the news of the success among the Gentiles.

The Jerusalem Council

Once the group arrived in Jerusalem, they were welcomed by the elders and Apostles. There are a few points to note regarding the first verse in this section, implied here but clarified as the passage continues.

  • Paul represented the position against circumcision and the Mosaic Law being a requirement for Gentile believers.
  • Peter represented the Apostles.
  • Jame represented the elders.
  • The Judaizers represented those who believed any Christian should be circumcised and subject to the Mosaic Law.

From the context of this section, it also appears that at least four separate meetings took place during this time.

  • A public meeting during which the Jerusalem church welcomed Paul and those traveling with him.
  • A private meeting between Paul and the key leaders is referenced in Galatians 2:2.
  • A second public meeting where the Judaizers presented their case is found in Acts 15:5 and Galatians 2:3-5.
  • The formal council meeting where the final decision was made is referenced in Acts 15:6ff. We can read Paul’s report on the issue in Galatians 1-2.

Now, let’s take a deeper look at the last two meetings mentioned above.

Let’s consider some facts from the second public meeting.

  • From the context of the passage, it appears that this meeting went on for a considerable period of time.
  • Sensing that not much progress was being made, Peter decides to intervene and stands to present his position on the debate. 
    • Peter endorses Paul on two occasions in Scripture.
      • Peter’s final act in Acts was to endorse Paul and his ministry.
      • Peter’s last written words, found in 2 Peter 3:15-16, also endorsed Paul and his ministry.
    • Peter reminds them that God allowed him to bring the Gospel to the Gentiles – Acts 10-11.
    • God had accepted the Gentiles by giving them the Holy Spirit, just as the Holy Spirit was given to the Jews at Pentecost.
    • They were saved by faith and grace.
    • Verse 11 is key.
      • “We believe we are saved through the grace of the Lord Jesus in the same way they are.”
      • The Law was no longer applicable to the Jews. Therefore, it was also no longer applicable to the Gentiles.
      • Salvation is “by grace, through faith” and not “obey Moses and be circumcised.”
  • Paul and his companions were the next to speak.
    • The church greatly respected Paul and Barnabas, and their words carried a great deal of weight.
    • They described God’s work among the Gentiles.
    • They emphasized the miracles that were done among the Gentiles. The miracles were proof that God was involved in the work among the Gentiles.
      • Mark 16:20 – And they went out and preached everywhere, the Lord working with them and confirming the word by the accompanying signs.
      • Romans 15:18-19 – For I would not dare say anything except what Christ has accomplished through me to make the Gentiles obedient by word and deed, 19 by the power of miraculous signs and wonders, and by the power of God’s Spirit. As a result, I have fully proclaimed the good news about the Messiah from Jerusalem all the way around to Illyricum. 
    • Their astounding report of numerous successes of evangelizing the Gentile locations was evidence that couldn’t be refuted.
    • The opponents were effectively silenced.

The transition from the second public meeting to the formal council decision occurs between Paul’s address and James giving them the final decision.

  • James is the brother of Jesus and had become the leader of the church in Jerusalem in place of Peter.
  • He didn’t become a believer until after Jesus’ resurrection.
  • James had a strong leaning towards the Law. There are at least ten references to the Law in his epistle. This would have made him acceptable to the Judaizers in the Jerusalem church.
  • The key theme in James’ address is agreement.
    • He agreed with Peter that God was saving Gentiles by grace.
    • It must have startled the Judaizers when James said the Gentiles were “a people for His name.”
      • The Jews believed they were the people for God’s name, not Gentiles.
      • The New Testament church is a church for all people.
      • The Greek word for church, ekklesia, means a “called out assembly.”
      • If the Gentiles are called out, then their salvation is from grace and not through the keeping of the Law.
      • The Judaizers didn’t understand how the Jews and Gentiles related to each other in the church or how the church fit into God’s promise to establish a kingdom for Israel.
        • They were jealous for both the future glory of Israel as well as the past glory of Moses and the Law.
        • To them, accepting the Gentiles as spiritual equals jeopardized the future of Israel.
    • The prophets also agreed with this conclusion.
      • James cites Amos 9:11-12 to back up this point.
      • Amos’ prophecy agreed with the testimony of Peter, Paul, and Barnabas.
      • Amos also prophesied that the fallen tent of David would be raised up again. We know that is fulfilled through Jesus.
    • The future Israel is the restored Jews and Gentiles who have placed their faith in Jesus.
    • What they were witnessing was the beginning of the promises foretold in Amos. The promise included the Gentiles.

The decision.

James advised the church to write to the Gentile Christians and inform them of the decision of the conference. The decision addressed four items.

  • Two were commands.
    • Don’t be involved in idolatry.
    • Don’t engage in sexual immorality.
    • Neither presented any particular problem as they have always been wrong in God’s view.
  • Two were concessions.
    • Abstain from eating blood.
    • Abstain from eating meat from animals that have died by strangulation.
  • The two concessions revolved around the fact that the early church often met together and shared meals. Most of the churches met in homes, and some likely held pot luck dinners in conjunction with the Lord’s Supper. If the Gentiles ate food that was considered “unclean,” it would cause division within the church.
    • God gave the prohibition against blood before the Law in Genesis 9:4. Moses repeated it in Leviticus 17:11-14 and Deuteronomy 12:23.
    • The prohibition against eating an animal that has been strangled is because some of the blood will remain in the body and make it unfit for a Jew to eat. 
    • Kosher meat comes from a clean animal that has been properly killed and all the blood drained from the body.
  • What we see in the decision is a position of unity between two groups of people who are debating and defending their position.
    • The Judaizers gave up their insistence on circumcision.
    • The Gentiles accepted a change in their eating habits.
    • It was a compromise that didn’t affect the truth of the Gospel.
    • Not all compromise is good, but this was a situation where compromise brought two disagreeing sides to a middle ground.
  • The seemingly out-of-place reference to Moses is probably a reference to the requirements outlined in the law to avoid eating blood and should be no shock to the Gentile believers who would have heard the passages read in the synagogues. It is also possible that the Gentile believers should be sensitive to their Jewish counterparts and not offend them in this manner so that the lost Jews could also be reached with the Gospel.

Applications

  • If you encounter people teaching a false Gospel or a Gospel with “extra” requirements, make sure you challenge them, but do it in a Christian manner. If the false teachers are members of your church and they won’t stop the false teaching, you should bring it to the attention of your church leadership. If your church leaders are engaged in false teaching, they should be confronted. If they won’t stop, you should find a new church. Also, make sure that those who received the false teaching know what portions were false.
  • Don’t miss an opportunity to share the Gospel, even in your travels. In Acts 15, we see Paul and Barnabas taking advantage of their journey from Antioch to Jerusalem to share along the way. It would have been easier for them to travel quickly so that the matter under dispute could be solved. Instead, they turned their trip into an evangelism event.
  • Any theological debate should be done in an orderly manner and with sufficient witnesses. It helps to have all sides represented so that any decision will be acceptable to all parties. 
  • Unless your church leaders are false teachers, you should always respect their decision. God has placed them in that position for a reason, and you should honor God by honoring those He has chosen.
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Acts Lesson Twenty-nine

Acts Lesson Twenty-nine: Acts 14:1-28 – The First Missionary Journey Completed

The same thing happened in Iconium; they entered the Jewish synagogue and spoke in such a way that a great number of both Jews and Greeks believed. 2 But the Jews who refused to believe stirred up and poisoned the minds of the Gentiles against the brothers. 3 So they stayed there for some time and spoke boldly in reliance on the Lord, who testified to the message of His grace by granting that signs and wonders be performed through them.  4 But the people of the city were divided, some siding with the Jews and some with the apostles. 5 When an attempt was made by both the Gentiles and Jews, with their rulers, to assault and stone them, 6 they found out about it and fled to the Lycaonian towns called Lystra and Derbe, and to the surrounding countryside. 7 And there they kept evangelizing. 

8 In Lystra a man without strength in his feet, lame from birth, and who had never walked, sat 9 and heard Paul speaking. After observing him closely and seeing that he had faith to be healed, 10 Paul said in a loud voice, “Stand upright on your feet!” And he jumped up and started to walk around. 

11 When the crowds saw what Paul had done, they raised their voices, saying in the Lycaonian language, “The gods have come down to us in the form of men!” 12 And they started to call Barnabas, Zeus, and Paul, Hermes, because he was the main speaker. 13 Then the priest of Zeus, whose temple was just outside the town, brought oxen and garlands to the gates. He, with the crowds, intended to offer sacrifice. 

14 The apostles Barnabas and Paul tore their robes when they heard this and rushed into the crowd, shouting: 15 “Men! Why are you doing these things? We are men also, with the same nature as you, and we are proclaiming good news to you, that you should turn from these worthless things to the living God, who made the heaven, the earth, the sea, and everything in them. 16 In past generations He allowed all the nations to go their own way, 17 although He did not leave Himself without a witness, since He did what is good by giving you rain from heaven and fruitful seasons and satisfying your hearts with food and happiness.” 18 Even though they said these things, they barely stopped the crowds from sacrificing to them. 

19 Then some Jews came from Antioch and Iconium, and when they had won over the crowds and stoned Paul, they dragged him out of the city, thinking he was dead. 20 After the disciples surrounded him, he got up and went into the town. The next day he left with Barnabas for Derbe. 

21 After they had evangelized that town and made many disciples, they returned to Lystra, to Iconium, and to Antioch, 22 strengthening the disciples by encouraging them to continue in the faith and by telling them, “It is necessary to pass through many troubles on our way into the kingdom of God.” 

23 When they had appointed elders in every church and prayed with fasting, they committed them to the Lord in whom they had believed. 24 Then they passed through Pisidia and came to Pamphylia. 25 After they spoke the message in Perga, they went down to Attalia. 26 From there they sailed back to Antioch where they had been entrusted to the grace of God for the work they had now completed. 27 After they arrived and gathered the church together, they reported everything God had done with them and that He had opened the door of faith to the Gentiles. 28 And they spent a considerable time with the disciples. (HCSB)

This lesson will be divided into three sections.

  • The work in Iconium – verses 1-7.
  • The work in Lystra – verses 8-20.
  • The return trip to Antioch – verses 21-28.

The Work in Iconium

Before we dig into this section, let’s look at some background information on the city of Iconium.

  • It was located about 90 miles southeast of Antioch.
  • It was located on the main route that connected Ephesus with Syria and Mesopotamia.
  • It was located on a plateau about 3,300 feet in elevation.
    • There were forests and plains to the south.
    • There were mountains to the north.
  • It contained a strong Greek emphasis.
  • It also contained a heavy Roman influence. 
    • In A.D. 41, its name was changed to Claudiconium by the emperor Claudius.
    • It was considered an honor for a city to be named after the emperor.
  • Paul and Barnabas encountered a cultural mixture; native Phrygians, Greeks, and Jews dating back to the Seleucid period and Roman colonists.
  • From a geographical standpoint, it was an ideal place in an otherwise unattractive location.  

Paul and Barnabas followed their standard pattern.

  • They first went to the city synagogue.
  • They evangelized to the collection of Jews and Gentiles who were gathered there.
  • A significant number of both groups believed in Jesus.

However, just as in Antioch, they met opposition to the message of the Gospel.

  • The Jews who chose not to believe incited the Gentiles against Paul and Barnabas.
  • In contrast to Antioch, Paul and Barnabas “stayed for some time.”
    • Luke is often ambiguous in assigning a specific period of time to various events.
    • Here, the amount of time they spent was likely weeks to months.
    • Regardless of the amount of time they stayed, they relied on the power of the Holy Spirit to enable them to speak boldly to the people.
  • They performed “signs and wonders” while they were there.
  • However, the populace was still divided; some believed, and some were in opposition.

Those who opposed Paul and Barnabas decided to take action.

  • The opposition grew stronger, and they decided to take deliberate and strong action.
  • The group contained three elements.
    • The Jews who opposed the Gospel.
    • The Gentiles who were incited by the Jews.
    • The rulers, which likely refers to the civil authorities in the city.
  • From the context of verse five, it would appear that the action taken was not through deliberate legal action. Instead, it would appear that a riotous mob mentality had consumed those in opposition to the message, driving them to take drastic action.
  • Once Paul and Barnabas learned of the threat to their lives, they left to the Lycaonian region and the towns of Lystra and Derbe.
    • Lystra was approximately twenty miles south of Iconium.
    • Derbe was approximately sixty miles southeast of Lystra.
    • Since there were no other significant towns in the area, the phrase “surrounding countryside” may refer to smaller pockets of people they met on their journey. 
  • As they traveled from Iconium to the Lycaonian region, they evangelized along the way.

The work in Lystra

Before we start digging into this section, let’s look at some information regarding the town of Lystra.

  • The remains of the city were found only recently, in 1885, near the modern village of Khatyn Serai.
  • It was located about eighteen miles southwest of Iconium.
  • It was in the hill country and surrounded by mountains.
  • In Paul’s time, it was a small country town.
  • Its primary significance was as a Roman military outpost, and because of that, it was given the status of a colony in 6 B.C. 
  • A Roman military road connected it to Pisidian Antioch, about 100 miles to the northwest.
  • The population consisted primarily of Roman military veterans.
  • There was no synagogue in the town.
  • The residents followed pagan idolatry and knew neither Jewish religion nor Greek philosophy.
  • The setting required Paul and Barnabas to “contextualize” the Gospel to the people of Lystra.

We’ll now look at this passage, divided into four sections.

  • The lame man’s response to the Gospel – verses 8-10.
  • The crowd’s response to the lame man – verses 11-13.
  • The Apostle’s response to the crowd – verses 14-19.
  • The disciples’ response to Paul – verse 20.

Verses 8-10.

Just as in Acts 3, Paul here cures a man who had been lame from birth. This is a key discriminator. If he had become lame because of an injury or sickness, the healing, still significant, would not have carried the same weight as someone who was born lame and is now able to walk. 

The word “speaking” means ordinary conversation in the original Greek. We can infer that the lame man heard Paul evangelizing the crowd and something in his demeanor convinced Paul that the man had at least some measure of faith in the message being preached. Hearing the message produced faith, just as is written in Romans 10:17 So faith comes from what is heard, and what is heard comes through the message about Christ. One difference from the earlier miraculous healings is that the name of Jesus wasn’t proclaimed, although we know that is the power through which the lame man was healed. However, the people at Lystra, being pagan and without any exposure to the living God, react in a way that was not expected.

Verses 11-13.

This is the first time in Acts that a crowd reacted in this way to a miraculous sign. However, we shouldn’t be surprised by this at would be normal for those who are accustomed to worshipping false gods. A key point that Luke mentions is that the residents of Lystra spoke in their own language, Lycaonian, which was not understood by Paul and Barnabas. If they had understood what was being said, there is no doubt they would have stopped their wrong understanding of the healing immediately. Let’s look at a few points about this section.

  • The residents believe the “gods” have visited them.
  • They even identified which gods they were.
    • Barnabas was identified as Zeus, possibly because of his physical stature.
    • Paul was identified as Hermes, the Greed god of oratory and the inventor of speech. Since Paul was doing the majority of the speaking, this connection makes sense.
  • Zeus was the patron deity of the city, which afforded the priest of the temple a great opportunity to become important and lead the people in honoring their “god.”
  • There was also a localized ancient legend that said that Zeus and Hermes once descended to earth in human form.
  • Paul and Barnabas may have been initially unaware of the details of the reaction of the residents. However, once the priest of the temple arrived with oxen and garlands, along with a crowd, to sacrifice, the situation became clear. The residents thought that Paul and Barnabas were “gods” and intended to honor them.

Verses 14-19

At this point in the narrative, both Paul and Barnabas are fully aware that the crowd believes they are worthy of worship and the priest, along with the crowd, plans on honoring them with a sacrifice. However, the reaction of Paul and Barnabas likely surprised the crowd as much as two missionaries were surprised.

  • Paul and Barnabas rush into the crowd and tear their robes. The tearing of their robes is found in numerous places in the Bible.
    • It could indicate a state of mourning – Genesis 37:29.
    • It could express great distress – Joshua 7:6.
    • It could be a protest against a perceived blasphemy – Mark 14:63.
    • The tearing of their clothes represented a strong protest and was designed to stop the intended sacrifice.
    • They were not going to accept adulation, equating them to god-like status.
  • We remember earlier in Acts where Herod Antipas was exalted as a god, accepted the adulation, and subsequently died.
  • It seems that our human nature wants to be able to reach out and touch our gods, gods in the likeness of men.
  • The same temptation occurs today. Religious leaders fall to the temptation of being revered instead of allowing God to be glorified through their ministry. All ministry leaders would do well to remember the example of Paul and Barnabas.

Once Paul and Barnabas got the attention of the crowd, they explained their protest in the form of a mini-sermon. This is the first sermon in Acts to an entirely pagan group, who believed in many gods and had no prior knowledge of the God of the Jews and Christians. Here are the points in their message.

  • They needed to start with the very basics.
    • The theological assumption of monotheism.
    • God is one – Deuteronomy 6:4.
  • This message has parallels with the message Paul gave to the Areopagus in Acts 17:22-31.
  • The introduction points to the vanity of their worship.
    • Any religion which focuses on the idea that men are gods is an empty religion.
    • The pagan polytheism was vain, empty, worthless, and idolatrous worship of a god who wasn’t a god.
      • Jeremiah 2:5 – This is what the LORD says: What fault did your fathers find in Me that they went so far from Me, followed worthless idols, and became worthless themselves?
      • Romans 1:21-23 – For though they knew God, they did not glorify Him as God or show gratitude. Instead, their thinking became nonsense, and their senseless minds were darkened. 22 Claiming to be wise, they became fools 23 and exchanged the glory of the immortal God for images resembling mortal man, birds, four-footed animals, and reptiles.
    • Paul exhorts them to turn from idol worship and turn to the living God. Paul makes three points in his message.
      • God is the creator of all life.
        • On the earth.
        • In the seas.
        • In the heavens.
        • Exodus 20:11 – For the Lord made the heavens and the earth, the sea, and everything in them in six days; then He rested on the seventh day. Therefore the Lord blessed the Sabbath day and declared it holy. 
      • God has patience and mercy.
        • In the past, God allowed the Gentiles to go their own way.
          • They acted in ignorance.
          • They experienced no revelation.
          • They didn’t know the true God.
        • Now, God was using Paul to reveal Himself to them.
          • They now had a revelation.
          • They now had knowledge.
          • They now were accountable.
      • God always had the means to declare His power and majesty.
        • In the past, it was His works of providence; rain, harvest, and bounty.
        • In the present, it was the Gospel of Jesus Christ.
        • The pagans often spoke of the benevolence of the “gods.” 
        • Paul’s message declared that there was one God, who was the source of all creation.
  • Even after presenting the Gospel, they were barely able to stop the pagans from going ahead with their sacrifices.
  • We also see Satan at work trying to prevent the spread of the Gospel.
    • Enemies came from Antioch and Iconium to dispute with Paul and Barnabas and turn the pagan crowd against them. 
      • They were able to convince the crowd that Paul and Barnabas were two ordinary men with no special qualities about them.
      • Since Paul was the main speaker, the brunt of their wrath was directed at him.
    • There is some debate in theological circles as to whether Paul was actually dead or the crowd thought he was dead. From the context, the latter view seems to be the correct one.
    • However, it is safe to say that a miracle occurred. Paul was saved from the actions of an out-of-control mob who wanted to kill him.
  • The disciples who were there were able to protect Paul and bring him into the city, likely to be treated and get some rest.
  • Realizing it was no longer safe to stay in Lystra, they begin their journey to Derbe, about sixty miles southeast of Lystra. 
    • The journey would take several days on foot.
    • Derbe was the easternmost church established by Paul and Barnabas on their missionary journey.

The return trip to Antioch

Paul and Barnabas definitely didn’t choose the easiest path to get back to Syrian Antioch. This could have been easily accomplished by traveling about 150 miles to Paul’s hometown of Tarsus and, from there, back to their sending church. Instead, they decided to retrace their steps and visit each of the congregations they established on this mission trip. The return visit would allow them to follow up and assist each of the locations with any issues that might have arisen. Looking ahead, Paul will visit each of these congregations on his next mission trip in Acts 16. Here are the key points about their return leg as they visited the previously established congregations.

  • Even though they had been threatened in the previous locations, they felt the need to return and solidify their work.
  • They were engaged in evangelism on their journey.
  • They strengthened and encouraged the faith of the young congregations. 
    • This was likely done through further teaching and preaching.
    • They were told to expect troubles as a follower of Christ but to stand firm in their faith.
    • Paul and Barnabas may even have used their experiences on this missionary journey to illustrate what the new believers could face.
    • The idea of suffering is one that Paul often used in his epistles; we must be willing to suffer with Christ if we expect to share in His glory. 
  • They organized the churches by ordaining spiritual leaders and placing responsibility for the care of the congregation on them. An elder had the same role as the modern-day pastor; they are shepherds over a flock.
    • Paul and Barnabas appointed elders for each congregation.
    • It is possible that each congregation then affirmed these elders, although the wording in the original Greek doesn’t make that point clear.
  • They prayed and fasted with each congregation before moving on.
  • Although Perga wasn’t mentioned at the beginning of the trip, they spent some time evangelizing that town.

Finally, Paul and Barnabas completed their journey back to their sending church in Antioch. The church at Antioch had commissioned them, committed them to the Lord through prayer, laid hands on them, and sent them on their journey. Now, the missionaries have returned, and they will present a report on their journey.

  • The entire church was gathered to hear the report.
  • Paul and Barnabas related how the Lord had opened the doors to Gentiles, a subject that would  be the main topic of the Jerusalem Conference in the next chapter of Acts.
  • The entire missionary trip took just over a year to complete. The phrase “a considerable time” indicates about the same amount of time.
  • Therefore, Paul and Barnabas spent about a year in Antioch before the events of the next chapter unfolded. During this year, they were hardly idle.
    • Undoubtedly they did take a period of rest after their return.
    • They were likely involved in teaching the congregation at Antioch.
    • Paul likely wrote Galatians during this period.
    • Paul also refined and clearly communicated his theology on salvation during this time.

As we look back on Paul and Barnabas’ first missionary journey, here are several key points they followed.

  • They worked primarily in the key cities and instructed the believers to carry the message to the more remote areas.
  • They used one approach in the synagogues and another with the Gentiles.
    • In the synagogues, they referred to the Old Testament Scripture.
    • When preaching to the Gentiles, they emphasized the God of creation and His goodness to the nations.
    • Their starting point was different, but they always finished with the need for saving faith in Jesus.
  • The establishment of local churches was critical. This aligned with the Great Commission.
    • Making disciples – evangelism.
    • Baptizing – the responsibility of a local church.
    • Teaching the Word of God.
  • Paul and Barnabas were involved in extensive teaching to the congregations. This never included the idea of an easy or prosperous Gospel.
  • They did all this without modern communication and transportation.

Applications

  • Before beginning any ministry work, make sure that it’s God’s plan and not your plan. Everything we do in ministry should be for His glory, not our ego. If you align with God, your work will prosper and last.
  • Make sure you have a clear plan for your ministry work. During our five years in the mission field in Thailand, we ran across some who just “winged” it. It wasn’t a surprise they didn’t experience much success in their work. The God of the Bible is an organized God. When we do God’s work, there should be some level of organization to what we do.
  • Expect resistance as you are involved in ministry. Some of the opposition may be mild, but some may be strong. Hopefully, none of us will experience a stoning, but Scripture makes it clear that as we evangelize the Gospel message, the world will hate us.
  • Always truthfully report your ministry work to those who sent you and support you. While in Thailand, I ran across some missionaries who “embellished” the work they were doing. Be truthful about your results. On the flip side, if you support any missionaries, realize there will be dry times. Evangelism can be a lengthy process. God works in His time, not ours.
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Acts Lesson Twenty-eight

Acts Lesson Twenty-eight: 13:13-52 – Paul’s Message in Antioch Pisidia

Paul and his companions set sail from Paphos and came to Perga in Pamphylia. John, however, left them and went back to Jerusalem. 14 They continued their journey from Perga and reached Antioch in Pisidia. On the Sabbath day they went into the synagogue and sat down. 15 After the reading of the Law and the Prophets, the leaders of the synagogue sent word to them, saying, “Brothers, if you have any message of encouragement for the people, you can speak.” 

16 Then Paul stood up and motioned with his hand and said: “Men of Israel, and you who fear God, listen! 17 The God of this people Israel chose our ancestors, exalted the people during their stay in the land of Egypt, and led them out of it with a mighty arm.  18 And for about 40 years He put up with them  in the wilderness; 19 then after destroying seven nations in the land of Canaan, He gave their land to them as an inheritance. 20 This all took about 450 years. After this, He gave them judges until Samuel the prophet. 21 Then they asked for a king, so God gave them Saul the son of Kish, a man of the tribe of Benjamin, for 40 years. 22 After removing him, He raised up David as their king and testified about him: ‘I have found David the son of Jesse, a man loyal to Me, who will carry out all My will.’ 

23 “From this man’s descendants, according to the promise, God brought the Savior, Jesus, to Israel. 24 Before He came to public attention, John had previously proclaimed a baptism of repentance to all the people of Israel. 25 Then as John was completing his life’s work, he said, ‘Who do you think I am? I am not the One. But look! Someone is coming after me, and I am not worthy to untie the sandals on His feet.’ 

26 “Brothers, sons of Abraham’s race, and those among you who fear God, the message of this salvation has been sent to us. 27 For the residents of Jerusalem and their rulers, since they did not recognize Him or the voices of the prophets that are read every Sabbath, have fulfilled their words by condemning Him. 28 Though they found no grounds for the death penalty, they asked Pilate to have Him killed. 29 When they had fulfilled all that had been written about Him, they took Him down from the tree and put Him in a tomb. 30 But God raised Him from the dead, 31 and He appeared for many days to those who came with Him from Galilee to Jerusalem, who are now His witnesses to the people. 32 And we ourselves proclaim to you the good news of the promise that was made to our ancestors. 33 God has fulfilled this for us, their children, by raising up Jesus, as it is written in the second Psalm: 

You are My Son; 

today I have become Your Father.  

34 Since He raised Him from the dead, never to return to decay, He has spoken in this way, I will grant you the faithful covenant blessings made to David. 35 Therefore He also says in another passage, You will not allow Your Holy One to see decay. 36 For David, after serving his own generation in God’s plan, fell asleep, was buried with his fathers, and decayed.  37 But the One God raised up did not decay. 38 Therefore, let it be known to you, brothers, that through this man forgiveness of sins is being proclaimed to you, 39 and everyone who believes in Him is justified from everything that you could not be justified from through the law of Moses. 40 So beware that what is said in the prophets does not happen to you: 

41 Look, you scoffers, 

marvel and vanish away, 

because I am doing a work in your days, 

a work that you will never believe, 

even if someone were to explain it to you.”

42 As they were leaving, the people begged that these matters be presented to them the following Sabbath. 43 After the synagogue had been dismissed, many of the Jews and devout proselytes followed Paul and Barnabas, who were speaking with them and persuading them to continue in the grace of God. 

44 The following Sabbath almost the whole town assembled to hear the message of the Lord. 45 But when the Jews saw the crowds, they were filled with jealousy and began to oppose what Paul was saying by insulting him. 

46 Then Paul and Barnabas boldly said: “It was necessary that God’s message be spoken to you first. But since you reject it and consider yourselves unworthy of eternal life, we now turn to the Gentiles! 47 For this is what the Lord has commanded us: 

I have made you 

a light for the Gentiles 

to bring salvation 

to the ends  of the earth.”

48 When the Gentiles heard this, they rejoiced and glorified the message of the Lord, and all who had been appointed to eternal life believed. 49 So the message of the Lord spread through the whole region. 50 But the Jews incited the prominent women, who worshiped God, and the leading men of the city. They stirred up persecution against Paul and Barnabas and expelled them from their district. 51 But they shook the dust off their feet  against them and went to Iconium. 52 And the disciples were filled with joy and the Holy Spirit. (HCSB)

In this passage, we see Paul’s first detailed sermon in Acts. In it, we see many similarities with Peter’s sermons to the Jews. It also contains a feature that Stephen included in his defense before the Sanhedrin, a lengthy introduction of Jewish history. Later, when Paul focuses on the Gentiles, his sermon outline will change.

There are four main sections to this passage.

  • A Historical Foundation – verses 13-25.
  • A Universal Gospel – verses 26-37.
  • An Explanation of Biblical Forgiveness – verses 38-43.
  • Paul’s Evangelism Shift from Jews to Gentiles –  verses 44-52.

Before we get into the passage, let’s look at some information regarding the two main locations where the events take place, the cities of Perga and Antioch of Pisidia.

  • Perga
    • It was located about twelve miles inland from the coast.
    • It was between the Taurus mountains and the Mediterranean Sea.
    • Lycia was to the west and Cilicia to the east.
    • The province of Pamphylia became a separate Roman province in 25 b.c.
    • It could be reached by traveling seven miles up the Cestrus River from the Mediterranean port of Attalia and then fives miles west on foot.
  • Antioch of Pisidia
    • It was located 100 miles north of Perga.
    • It required the crossing of the Taurus mountain range.
    • The route was barren and often was flooded by mountain streams.
    • Bandits often attacked the route, and even the Romans had difficulty keeping security along the route.
    • It was located about 3,600 feet above sea level.
    • It was one of sixteen cities established around 300 b.c. by Seleucus Nikator in honor of his father, Antiochus.
    • It was located in the Roman province of Galatia.
    • It was the leading city in the southern part of the province.
    • It had the status of a colony city, which enjoyed the privileges of local autonomy and exemption from paying imperial taxes.
    • There was a large Jewish population located there.

One other issue brought up in the first verse needs addressing, John Mark leaving them and returning to Jerusalem. There are many possible reasons for his return. Here are some that scholars think are possible.

  • He may have become homesick.
  • He may have become unhappy because Paul had assumed the mantle of leadership that his cousin, Barnabas, had previously occupied.
  • John Mark was a devoted Jew, and he may have become uncomfortable with the idea of Gentiles receiving salvation. Coupled with this thought, his return to Jerusalem helped fuel the opposition of the legalistic Judaizers who later opposed Paul.
  • The fear of danger as the group moved into new and challenging areas.
  • He may have contracted malaria in the Pamphylian lowlands.
  • In the end, we don’t know the reason or reasons.

A Historical Foundation – verses 13-25

It was customary for Paul and Barnabas first to visit the local synagogue when visiting a city. For the Jews scattered during the Diaspora, the synagogue was more than a place of worship. It was the focal point for the local Jewish community; a house of worship, a center of education, a judicial center, a social gathering place, and a general “civic center.” If contact with the Jewish community was intended, this was the place to start. It was also the place to begin evangelism. Since Jesus was the expected Jewish Messiah, it was natural to share Him first with the Jews. It is also possible that the synagogue leaders extended an invitation for Paul to speak.

Let’s compare Paul’s sermon with others found in Acts.

  • It has much in common with Peter’s sermons.
    • The emphasis on the Jerusalem Jew’s responsibility for Jesus’ death.
    • The contrast between the death on the cross and the triumph of the resurrection.
    • The apostolic witness.
    • The Scripture text proofs.
    • The call to repentance.
  • It also has a feature in common with Stephen’s speech before the Sanhedrin.
    • The long introductory picture of Jewish history.
    • However, the two have very different functions for the history lesson.
      • Stephen used Old Testament history to illustrate the rebellious nature of the Jews to their divinely appointed leaders.
      • Paul used Old Testament history to demonstrate God’s faithfulness to His promises for Israel that were ultimately fulfilled in Jesus.
        • God chose Israel – verse 17.
        • God exalted Israel during their time in Egypt – verse 17.
        • God led them out of Egypt – verse 17.
        • God displayed patience – verse 18.
        • God gave them Canaan as an inheritance – verse 19.
        • God gave them Judges – verse 20.
        • God gave them a king – verse 21.
        • God raised up David – verse 22.
          • “Raised up” is an expression for bringing forth a prophet or ruler to serve the people.
          • It is also an expression for Jesus’ resurrection.
          • The promised descendant of David was Jesus.

Here are some facts to note about the sermon.

  • Paul understood there were two main groups in attendance.
    • Men of Israel – the Jews.
      • The primary group being addressed.
      • The group who ultimately rejected the message and became hostile.
    • You who fear God – Gentiles who worshipped Yahweh.
      • The secondary group who is being addressed.
      • The group that would respond favorably to the Gospel message.

A Universal Gospel – verses 26-37

For the second time in Paul’s sermon, he addressed those in attendance as “brothers.” Since both Jews and Gentiles were gathered, it is clear that anyone is a brother if they are united in faith in Jesus regardless of ethnicity. 

A supporting idea to this section of the passage is that just as David was Jesse’s son, Jesus is God’s son. Because of this connection, Paul’s message stresses the crucifixion, resurrection, and eyewitness testimony of Jesus being alive to confirm the truth and meaning of the Gospel. Paul presents a fourfold Christian confession that is strikingly similar to 1 Corinthians 15:3-5.

  • Jesus was crucified.
  • He was buried in a tomb.
  • God raised Him from the dead.
  • Many witness saw Him.

Paul quotes three passages of Scripture in this section.

  • Psalm 2:7 – referring to the resurrection of Jesus.
  • Isaiah 55:3 – referring to the covenant God made with David.
  • Psalm 16:10 – the same passage Peter quoted in Acts 2 and considered a messianic psalm, indicating it applied to Jesus and not to David.

An Explanation of Biblical Forgiveness – verses 38-43

For the third time, Paul addresses those in attendance as “brothers.” He now turns to the most essential part of his message, a call to repentance. Paul had illustrated God’s continuous acts of grace and mercy throughout his sermon. Now, Paul directs the listeners to the greatest act of mercy, the forgiveness of sins through the sacrificial atonement of Jesus. In verse thirty-nine, Paul reaches the pinnacle of his message, “everyone who believes in Him is justified from everything that you could not be justified from through the Law of Moses.” 

Several points to note about this section.

  • Paul emphasizes that faith in Jesus is the sole requirement for salvation.
  • We are justified when we place our faith in Jesus. Justification is understood as being acceptable to God.
  • We could never be justified by following the Law.
  • Paul concludes his call to repentance with a warning taken from Habakkuk 1:5.
    • The original intent in Habakkuk was a warning of King Nebuchadnezzar’s rise to power and threat of invasion if Israel failed to repent.
    • In the context of Paul’s message, God would again bring judgment on His people if they failed to accept the mercy and forgiveness found in Jesus.
    • If the people continued to reject the offered mercy, they would also be rejected.
    • This warning quickly proved true as the Jews in Antioch Pisidia rejected the message, and Paul turned to the Gentiles.

This section concludes with the people leaving after Paul completed his sermon. Those in attendance were impressed with what Paul had said and “begged” for the message to continue on the next Sabbath meeting. As they were walking, both Paul and Barnabas encouraged them to continue down the path they had started. At this point, it would appear that both the Jews and Gentiles were looking forward to the following week’s meeting. However, things will change significantly once the meeting begins on the next Sabbath.

Paul’s Evangelism Shift from Jews to Gentiles –  verses 44-52

As we begin the discussion on this final section, it is important to remember that Antioch Pisidia was a predominately Gentile city with a Jewish component. When verse forty-four says that “almost the whole town assembled,” that would indicate the crowd was predominately Gentile. Because of this, the Jews in attendance became jealous. We see here how the unity in Christ is challenged and that a rift will cause a group, the Jews, to reject the message because of a jealous heart. We also see how the enemy works. The previous week, Paul and Barnabas enjoyed great success in their message. Now, as they gathered again, hopeful of more souls being saved, the enemy crashes the party and sows dissension among those in attendance. 

Let’s look at some details in this section.

  • The “devout proselytes,” Gentiles, understood that the message of salvation through Jesus was also available to them.
  • This message would have spread quickly among the Gentile population, resulting in their large turnout on this Sabbath.
  • The Jews were filled with jealousy. 
  • The Jews began to oppose the message Paul was delivering. It is possible they were even speaking against the Gospel message.
  • In the minds of the Jewish population, it was blasphemy that in Jesus, God would accept the Gentiles as equals with the Jews.
  • This effectively ended the Jew’s acceptance of Paul as an evangelist.

Verses 46-48 outline a pattern that Paul would follow on his missionary journeys. We often hear or read that Paul only evangelized the Gentiles, but this would be incorrect.

  • At the very beginning of chapter fourteen, Paul begins in the local synagogue.
  • He repeatedly was rejected by the Jews in any given city. Once that occurred, he turned to the Gentiles.
  • Paul could never believe that God had completely turned from the Jews.
  • Paul’s greatest success in evangelism was with the Gentiles, but he never turned his back on the Jews.
  • Paul includes a section from Isaiah to support salvation to the Gentiles.
  • When the Gentiles heard this, they rightly rejoiced.
  • From this, we see an example of how the modern church should approach evangelism. We should never adopt a mission policy that only targets those who are most receptive to the Gospel message. All people groups should be evangelized, regardless of the previous success or failure in reaching them.

The chapter ends with a summary of what had transpired in Antioch Pisidia.

  • The success.
    • The message spread throughout the whole region.
    • The Gentiles understood that they were included in salvation by faith.
    • The Gentiles were equal with the Jews before God.
    • Those who placed their faith in Jesus were filled with the Holy Spirit and with joy.
  • The opposition.
    • The Jews, in their jealousy, stirred up opposition and persecution against Paul and Barnabas.
    • Paul and Barnabas were expelled from the  area, likely with threats.
    • Paul and Barnabas pronounce judgment by shaking “the dust off their feet against them” as they leave the region and travel to Iconium.

Applications

  • Are you willing to share the Gospel where God leads you? This past week I gave a message at a Word of Life high school camp here in South Korea. The message was on the topic of “Grow” as it applied to the life of each disciple. I shared that all of us are either missionaries in some sense, or we are false followers of Jesus. The crux is that we can be missionaries to our neighbors next door; we don’t have to go to another country. Of course, if God leads you to another location, obedience is required.
  • The Gospel message is for everyone. There are no longer any special groups of people when it comes to sharing the message of Jesus. Jesus died for each of us, regardless of race, color, gender, socio-economic status, education, or age.
  • If a group rejects your message, concentrate on those who do respond. However, never give up on a group just because some choose to reject or even become hostile to the message.