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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-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-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-one

Acts Lesson Thirty-one: Acts 15:22-35 – Instructions to the Gentiles

22 Then the apostles and the elders, with the whole church, decided to select men who were among them and to send them to Antioch with Paul and Barnabas: Judas, called Barsabbas, and Silas, both leading men among the brothers. 23 They wrote this letter to be delivered by them: 

From the apostles and the elders, your brothers, 

To the brothers among the Gentiles in Antioch, Syria, and Cilicia: 

Greetings. 

24 Because we have heard that some without our authorization went out from us  and troubled you with their words and unsettled your hearts, 25 we have unanimously decided to select men and send them to you along with our dearly loved Barnabas and Paul, 26 who have risked their lives for the name of our Lord Jesus Christ. 27 Therefore we have sent Judas and Silas, who will personally report the same things by word of mouth. 28 For it was the Holy Spirit’s decision—and ours—to put no greater burden on you than these necessary things: 29 that you abstain from food offered to idols, from blood, from eating anything that has been strangled, and from sexual immorality. You will do well if you keep yourselves from these things. 

Farewell. 

30 Then, being sent off, they went down to Antioch, and after gathering the assembly, they delivered the letter. 31 When they read it, they rejoiced because of its encouragement. 32 Both Judas and Silas, who were also prophets themselves, encouraged the brothers and strengthened them with a long message. 33 After spending some time there, they were sent back in peace by the brothers to those who had sent them. 35 But Paul and Barnabas, along with many others, remained in Antioch teaching and proclaiming the message of the Lord. (HCSB)

I will split this lesson into three parts.

  • The delegation from Jerusalem – verse 22.
  • The contents of the letter – verses 23-29.
  • The reaction to the letter – verses 30-35.

The Delegation From Jerusalem

First, let’s look at the people mentioned in verse 22.

  • Paul and Barnabas.
    • We’ve already looked at their backgrounds extensively in previous lessons.
    • Since Antioch was their “home church,” it made perfect sense that they would be in the delegation.
    • They also represented the Gentile position that was under fire from the Judaizers.
  • Judas Barsabbas.
    • Although the passage doesn’t specify, it was likely that he was an elder in the Jerusalem church.
    • He may have been related to the Joseph Barsabbas in Acts 1:23, but that is uncertain.
  • Silas.
    • A significant character in the New Testament.
    • He accompanied Paul on his second missionary journey.
    • Silas is a shortened form of the Greek name Silvanus, leading some scholars to believe he was a Hellenist.
      • He could be the same Silvanus who served as Peter’s secretary – 1 Peter 5:12.
      • He definitely seems to the Silvanus whom Paul mentions as a co-worker in several epistles; 2 Corinthians 1:19, 1 Thessalonians 1:1, 2 Thessalonians 1:1.
    • He may have been a Roman citizen – Acts 16:37.
  • Apostles, elders, and the whole church.
    • The decision wasn’t made and endorsed by a few select people.
    • The entire church was unified and supported the decision.

Now, let’s look at the contents of the letter.

  • The general structure of the letter.
    • It was formal and written in the style of Greco-Roman letters.
      • It began with a salutation listing the senders and the recipients.
      • The customary greeting followed the salutation.
      • The formality is most pronounced in the long sentence that runs from verses 24-26.
      • It ends with an equally formal “farewell.”
    • Since the structure was Greco-Roman, we get the impression the Jewish congregation at Jerusalem was making a point to communicate clearly and in the style typical of their Greek-speaking brothers and sisters at Antioch.
  • The contents of the letter.
    • The letter was written in the name of the leaders of the Jerusalem church.
      • The apostles and elders.
      • It also indicates they consider the believers at Antioch their “brothers.”
    • It was written to the Gentile believers in Antioch, Syria, and Cilicia.
      • Although three locations are mentioned, it is quite possible that it is only one location.
      • Syria-Cilicia was administratively a single Roman province.
      • Antioch was a city within the province.
      • The debate began at Antioch, so it would seem that the response should go to Antioch.
    • The letter acknowledges that the Judaizers came from the Jerusalem church.
      • The leaders of the Jerusalem church were not happy with the Judaizers who unsettled the believers at Antioch.
      • The wording “troubled you” is a Greek military metaphor that means to plunder or loot a town.
    • Verses 25-26 basically reiterates what is contained in verse 22.
      • There is an additional commendation of Paul and Barnabas.
        • They had risked their lives for the name of Jesus.
        • The Greek word used here, paradidomi, can mean either devote or risk and in the context of the passage, either is applicable.
          • Their devotion to Jesus led them into many dangers.
          • The leaders of the Jerusalem church referred to Paul and Barnabas as “dearly loved.”
    • Verse 27 states that the Jerusalem church has also sent Judas and Silas as part of the delegation.
      • The inclusion of these two men is an important of the resolution to the dispute brought by the Judaizers.
      • The main church in Jerusalem is saying that these two men are the official representatives and speak on behalf of the head church.
      • They would provide an eyewitness account and a Jerusalem interpretation of the letter.
      • They would answer any questions that may arise from the congregation at Antioch.
    • Verse 28 shows that the authority for their decision comes primarily from the Holy Spirit, with the obedience of relaying the message falling on the leadership of the Jerusalem church. 
      • The inclusion of the Holy Spirit is significant. The Spirit was instrumental in the inclusion of the Gentiles in Acts 15:8, 12.
      • In the conference, the Spirit led the Jerusalem church leaders in understanding and communicating the requirements for the Gentile believers.
    • Verse 29 lists the four requirements that James proposed in verse 20.
      • Abstain from eating food offered to idols.
      • Abstain from eating blood.
      • Abstain from eating anything that has been strangled due to residual blood in the meat.
      • Abstain from sexual immorality.
      • From historical documents, these requirements were common practices in large segments of the church in the Gentile world.
      • The Gentile believers are then encouraged that they will do well if they follow these instructions.
      • The letter then concludes with a formal closing.

The Reaction to the Letter

Now that the letter is written, the delegation sets off to deliver their decision to Antioch. Upon their arrival, the entire church is gathered together to hear the decision from Jerusalem.

  • The congregation at Antioch rejoiced at the contents of the message.
  • Gentile Christians would no longer be pressured to follow the requirements contained in the Mosaic Law.
  • Judas and Silas, prophets in the Jerusalem church, were able to encourage the Gentile believers further.
    • Old Testament and New Testament prophecy are different.
    • New Testament prophecy is primarily a gift of inspiration where an individual delivers a word from God that addresses a present need in the church.
    • Once again, Luke is vague regarding time, but Judas and Silas spent “some time” before returning to Jerusalem.
    • The Gentile believers found great encouragement through them, and when it was time for them to return, they were sent back with the traditional blessing of shalom, the peace of God.
  • The issues regarding Gentile believers have now been settled, and Paul, Barnabas, and many others spent time teaching and preaching, leading to the church prospering.
    • The phrase “many others” is important.
    • Paul and Barnabas would soon be leaving for mission fields elsewhere. However, the church would be left in good hands with the “many others” who would carry on the work started by Paul and Barnabas.

Depending on the translation you use, you may or may not have a verse 34. Scholars believe that a scribe added this verse after the original translation, and most modern translations do not include it.

When we summarize this passage, there are two main points to remember regarding the Jewish Christian leadership.

  • They were open to the leading of God.
    • Throughout the account, God’s leading is stressed.
      • Sending the Spirit on Cornelius – verse 8.
      • Signs and wonders worked through Paul and Barnabas – verse 12.
    • This was evidence of God’s acceptance of the Gentiles and led the Jerusalem council to accept the Gentiles without any further burden.
    • The Spirit was also present during the conference – verse 28.
  • The Jewish Christian leaders showed a concern for the church’s world mission that outweighed their particular interests. 
    • Their decision aided evangelism to the Gentiles.
    • To require circumcision and adherence to the Torah would have limited or ended the Gentile evangelism effort.

Applications

  • Any decision in the church needs to be a unified decision. This is especially true for a major decision, which applied in this case. The decision here weighed the arguments of both sides and then reached a decision that didn’t compromise yet allowed contextualization of the Gospel for different people groups.
  • When decisions are made and communicated to a congregation or group, it is important that those involved in conveying the message are known and respected by those receiving the decision. It is even better if those giving the message are involved with the group. If we are a member of the congregation, we must accept the decision of those placed over us.
  • When decisions are made, it is vitally important that God’s will and leading are the primary reason for any decision or course of action. We must always follow God’s direction and not our human desires.