III. Witness to the Uttermost Parts of the Earth (Acts 9:32 - 20:38)

This topic is covered by showing the extension of the church to Antioch (9:32-12:24; the extension of the church to Asia Minor (12:25-16:5); the extension of the church to the Aegean area (16:6-19:20; and the extension of the church to Rome (19:21-28:31). 

A.  The Extension of the church to Antioch (Acts 9:32 - 12:24)

            This section is divided into four topics: 1) the preparation of Peter for an universal gospel (9:32-10:48); 2) the preparation of the apostles for an universal gospel (11:1-18); 3) the preparation of the church at Antioch for an universal gospel (11:19-30); and 4) persecution of the church at Jerusalem (12:1-24). 

            1.  The preparation of Peter for universal ministry (9:32-10:48). 

a. Peter at Lydda (9:32-35)

Lydda was a town about 20 miles north west of Jerusalem.  The church a Lydda is believed to have been started by Philip as he evangelized northward after leaving the Ethiopian Eunuch.  The Christians here are called saints (Gk. hagios), which has the root meaning different.  Basically a Christian or a saint is a man who is different from those who are merely people of the world.  The word was specially used for the Children of Israel.  There difference laid in the fact that of all the nations God had chosen them to do His work.  Israel failed and the church became the vehicle through which the work of God was to be carried out.  Christians are not different from others because we have been chosen for greater honor here or earth, but rather because we have been chosen for greater service.

   Here in Lydda, the source of Peter's power is seen as the bedridden man is healed.  Peter said, "Jesus Christ makes thee whole" not I make the whole.  The new of the healing was spread throughout Lydda and the Plain of Sharon.  The new of the healing caused many to turn to the Lord.                       

b. Peter at Joppa (9:36-43)

Joppa was a city about 32 miles north west of Jerusalem, along the coast of the Mediterranean Sea.  At the death of a beloved sister, the Christian of Joppa sent to Lydda for Peter to come.  This is the first record of someone being raised from the dead in the early church.  This miracle also led many to believe in the Lord.  Peter remained in Joppa for a while, living in the house of Simon the tanner. 

Though both the church at Lydda and Joppa consisted of Jewish Christians, both of these regions had large populations of gentiles.  Jews were very strict and rigid and believed that God had no use for Gentiles.  This rigidness would have to be addressed if Peter was to used in establishing a universal church. One evidence that this was happening was the fact that Peter was staying with Simon the tanner.  A tanner worked with dead bodies of animals and therefore was considered ceremonially unclean (Lev. 11:40, Num. 19:11-13).  No rigid Jew would have accepted hospitality from a tanner.  This tanner was a Christian and Peter, no doubt, had begun to see that Christianity abolished his unclean state. 

c.  Peter and Cornelius (10: 1-48)

Both Peter and Cornelius have visions to prepare them for what is about to happen.  Cornelius is described as a Roman soldier of rank similar to a sergeant, over about 100 men; a God fearing man, given to charity, and a man of prayer.  Cornelius in his vision was told to send for Peter.

     In Peter's vision he was told to kill and eat meats that were unclean for Jews to eat.  Jews had strict food laws (Lev. 11).  Jews ate only animals which chewed the cud and whose hoofs were cloven.  Peter was shocked at the suggestion that he should eat unclean animals.  But three times he was told not to call that unclean which God had cleaned. 

Verses 17-22

Peter sits perplexed and pondering over the vision.  The messengers sent from Cornelius have at the same time come to the house of Simon seeking Peter.  The Spirit tells Peter that he is being sought and that he should go with the men, without doubting.  Though Peter is still doubting, the vision he has just seen, The Spirit tells him to go and not doubt.  This instruction is important.  Since these men are gentiles, it is likely that without such instructions Peter would not have gone.  Peter converses with the men and finds that they are messengers from Cornelius who was instructed by an angel to send for him.  Note that Peter received his instructions from the Spirit of God, but Cornelius received his instructions from an angel.  Cornelius at this point is not reborn; he is a natural minded man (I Cor 2:14).  He must rely on his senses; an angel came to him and spoke to him.  He saw and heard him. 

Verses 23-33

A really strict Jew would have no contact with a Gentile.  He would never have a quest or be a guest in the home of someone who did not observe the law.  The gentiles, knowing Jewish customs, came to the door, not knowing whether or not they would be invited in.  The fact that Peter invited them in and gave them lodging is evidence that rigid walls separating the Jews and the Gentiles were being broken down.

                         Cornelius, believing that Peter was coming although he was a gentile, Had gathered all his close friends and relatives to hear the message of Peter.  Peter left Joppa and took 6 brothers with him (11:12).  This Peter probably did realizing that contact in any way with the gentiles might become a problem in the church.  These men would serve as witnesses to whatever transpired.  Peter entering the Gentile home makes it clear that he has in the past held to the Jewish custom of not associating with gentiles.  But God has now showed him that he is not to call any man common or unclean (simply based on race or tradition). Peter clearly now understood and accepted the vision.  Cornelius then recounts the events that led to him sending for Peter.  He ends by saying we are all gathered here to hear whatever God has commanded you to tell us. 

Verses 34-35

     This demonstrates again that Peter clearly understood the vision he had and that he now recognized that God was God of all mankind and that the Christian faith was available to any who would chose to come to God (Rom. 2:11, Eph. 6:9, Col. 3:25, James 2:9-10, John 6:37). 

Verses 36-43

Peter here outlines the career of Christ.

(1) Jesus was sent by God and equipped by Him with the Spirit and with power.  The word Messiah means Anointed One.  So by saying that God anointed Jesus he is saying that God declared Him the Messiah. 

(2) This Jesus exercised the ministry of healing.  Jesus had compassion on the people and desired to break the bands of wickedness that bound them. 

(3) They killed Him by hanging Him on a tree.  They here refers to the Jews (Acts 3:15, 4:10, 5:30, 7:52) 

(4) God raised Him from the dead.  He did not do this secretly, but rather He showed the resurrected Lord to several witnesses (Acts 2:32, 3:15, 5:32).  Some of these witnesses ate and drank with Him after His resurrection.  The power that was in Jesus was not to be defeated.  It conquered the worst that man could do and in the end it conquered death also.  The same Spirit that raised up Jesus from the dead now dwell is the believer (Rom. 8:11, I John 3:4). 

(5)  Christian then are to preach and give witness to the fact that God has ordained Jesus to be the judge of the living and the dead. 

(6) The results of all of this is forgiveness of sins and a new relationship with God (I Peter 3:18, I John 3:8).  Through Jesus the friendship which should always have existed between God and man, but which was interrupted by sin, is available to mankind. 

Verses 42 and 43 make it clear that the ministry of Christ results either in judgment or salvation.  This same message of forgiveness of sins through faith in the Messiah was spoken of by the prophets (Is 53:11, Jer. 31:34, Ezek. 36:25-26). 

Verses 44-48

Peter's message was interrupted by the Holy Spirit who came on all those who heard (and believed) Peter's message about Jesus.  The Jews who came with Peter were astonished (beside themselves) at this evidence of equality of Gentiles with Jewish believers (Gal. 3:27-29).  God allowed the gentiles to speak in tongues in the same manner as the Jews had done  to make it clear that He acknowledged no difference between the two groups.  Thus the wall that had previously separated Jews and gentiles was demolished.

                         Peter recognizing what God had done, realized that these gentiles had to be accepted as brothers in the faith.  He thus question if any could give cause why they should not be water baptized seeing that they were already Spirit baptized.  The gentiles were baptized and Peter stayed with them several days perhaps to continue instructing them. 

2.  Preparation of the Apostles for Universal Ministry (Acts 11:1-18)

                         This section includes the accusation against Peter, his response and his acquittal.  Peter is accused not of preaching to the gentiles but of going in and eating with them (vs. 3).  Eating with someone was a mark of acceptance and fellowship (I Cor. 5:11).  In response to the accusation Peter responded by retelling the entire story, making sure to mention that he has witnesses (vs 12).  In Egyptian law seven men were necessary to completely prove a case and in roman law seven seals were necessary to authenicate a really important document.  Peter did not argue his cause.  He simply stated the facts, said there are seven witnesses; case closed.  Peter rested his case not on what he himself had done, but on what God did.  God had made no distinction between Jew and Gentile, so how could he (vs 17)?  The acquital of Peter and acceptance of the gentiles into the church did two things.  First, it perserved the unity of the body of Christ (the Christian Church).  Second, it drove an even bigger wedge between Jewish Christians and those Jews who rejected Christian beliefs. 

3.  Preparation of the Church at Antioch for Universal Ministry (11:19-30)

                         This passage is divided into 3 sections; the nature of the church, the confirmation of the church and the charity of the church. 

a.  The nature of the church (11:19-21) 

This is the first time that the gospel is being deliberately preached to the gentiles.  Events have been leading up to this and finally for the first time the church is actively seeking to make gentile converts.  There have been two steps on the ladder leading up to this.  First, Philip preached to the Samaritans; but the Samaritans were half Jewish and formed a bridge between the Jewish and Gentile world.  Second, Peter accepted Cornelius; but it was Cornelius who took the initiative, sending for Peter.  Also, Cornelius was a God fearing man and thus on the edges of the Jewish faith.  But in Antioch the Church did not go to the people who were Jews or half Jews;  nor did it go to those who already had an interest in God.  It went to sinners who apparently had no interest in God.

In verse 19 we are told that those who were scattered after the murder of Stephen went about preaching only to the Jews.  The three places mention in this verse are largely populated by gentiles.  In verse 20 Cyprus is an island in the Mediterranean Sea, and Cyrene is a city in North Africa.  Believers from these two cities came to Antioch and preached Jesus Christ to the Grecians.  There is some debate as to whether these Grecians were Greek speaking Jews or Grecian gentiles.  Most believe that the were gentiles.

Antioch was the 3rd largest city in the world next to Rome and Alexandria.  She was about 15 miles from the Mediterranean Sea.   Antioch was a cosmopolitan area and was not for her luxury and immorality.  She was famous for her chariot races, and for the worship of Daphne.  The legend was that Daphne was a mortal with whom Apollo fell in love.  He pursued and captured her and for her own safety turned here into a laurel bush.  Her temple was built in a laurel grove.  The priestesses of the temple of Daphne were sacred prostitutes and nightly in the laurel groves the pursuit was re-enacted by the worshippers and the priestesses.

 Although the ministry to the gentiles in Antioch was a big step in the Church, the names of the person initiating the ministry are not given.  Though we do not know who these believers are, they worked for God and He has a record.  Through their ministry many believed and turned to the Lord. 

            b.  The confirmation of the church (11:22-26) 

The Jerusalem church had before sent Peter and John to check on Philips ministry in Samaria.  Now they send Barnabus all the way to Antioch, 300 miles north, to check on the reports they were hearing.  Barnabus was a good choice because 1) he was from Cyprus (4:36); 2) he was a generous man (4:37) and 3) he was a gentleman noted for giving encouragement (4:36).  Upon his arrival Barnabas from that God was really at work in Antioch.  Assessing the situation at Antioch, Barnabas decided that help would be needed in ministering to those at Antioch.  He went to get Paul.  Paul was well versed in Jewish law and gentile customs.  He was also a skilled orater and thus would be able to argue with both the Jews and gentiles who opposed Christianity.

Calling the believers Christians was intended to be derogatory and demeaning.  The ending  'ian' means belonging to the party of.  Christians where those who were in Jesus' party.  Naming the believers provided another marker indicating a separation between Jewish law and grace through faith.  Though the name Christian was meant to be demeaning, believers by their lives made it a name not of contempt but of respect and admiration. 

c.  Charity of the church (11:27-30) 

In the early church, in general, there were three sets of leaders.   1) There were apostles.  Their authority was not confined to one place but ran throughout the whole church; and they were looked upon as being the successors of Jesus.  2) There were elders.  They were the local officials and their authority was confined to the place where they were called to service.  3) There were the prophets.  Prophet means both fore-teller and forth-teller.  They foretold the future and they spoke forth (preached) the will of God.  They were not attached to any church. 

  When the famine foretold by Agabus actually occurred is not said.  But Emperor Claudius reigned from A.D. 41-54.  This was actually a series of famines that struck various sections of the Roman Empire.    The famine must have hit Judea before it reached Antioch.   The Christians at Antioch decided to collect an offering to send to the saints in Judea.  Each man gave according to his ability (I Cor. 16:1-2, 2 Cor. 9: 6-9).  The offering was given by Barnabas and Saul (Paul) the elders of the Judean church.  This is the first mention of church elders in the Book of Acts. 

The focal point of the book of Acts is Acts 1:8 where the apostles are commissioned to go forth and spread the Gospel.  The Book of Acts provides an outline of how this commission was carried out.  Over the last several months we have studied the witness in Jerusalem (Acts 1:1-6:7) and the witness in Judea and Samaria (Acts 6:8-9:31).  At the end of last semester we had begun to study the Witness to the Extremity of the Earth (Acts 9:32-28:31).  We begun by looking at the extension of the church to Antioch (Acts 9:32-12:24).  Here we talked about the preparation of Peter for universal ministry (9:32-10:48); the preparation of the apostles for universal ministry (11:1-18); and the preparation of the church at Antioch for universal ministry (Acts 11:19-30).  The final topic to be studied under the topic of the extension of the church to Antioch is the persecution of the church. 

4.  The persecution of the church (Acts 12:1-24) 

This topic will also be covered in 4 sections: the martyrdom of James (12:1-2); the imprisonment and deliverance of Peter (12:3-19); the death of Herod Agrippa I (12:20-23); and the prosperity of the church (12:24). 

a.  The martyrdom of James (12:1-2) 

                         There are several Herods mentioned throughout the gospels and Acts.  As best that I can tell, this family was not of Jewish descent.  They were occupants of a region captured by the Jews and were forced to obey Jewish customs and laws.  When the Jews fell to Roman rule the clan of Herod was given authority of some regions occupied by Jews.  The Herods of the New Testament are:           

1.  Herod the Great - He began his reign in 41 BC.   He is the Herod of Matthew 2, who was in power when Jesus was born, who received the wise men from the east and who massacred the children. 

2. Herod Philip the First.  He was the first husband of Herodias.  He is mentioned as Philip in Matthew 14:3, Mark 6:17, and Luke 3:19.  He held no official office.  He was the father of Salome. 

3.  Herod Antipas.  He was the ruler of Galilee and Peraea.  He was the second husband of Herodias and consented to the death of John the Baptist (Matt. 14:1-12).  He was also the Herod to whom Pilate sent Jesus for trial (Luke 23:7). 

4.  Archelaus.  He was ruler of Judea, Samaria and Idumaea.  He was a terrible ruler and was banished.  He is mentioned in Matthew 2:22. 

5.  Herod Philip the Second.  He was the ruler of Ituraea and Trachonitis.  He was the founder of Caesarea Philippi which was named after him.  He is mentioned in Luke 3:1.  He married Salome. 

6.  Herod Agrippa.  Agrippa is the grandson of Herod the Great.  His father was Aristobulus who was murdered by Herod the Great.  Herod Agrippa is mentioned here in Acts 12.  Herod Agrippa is the father of  (a) Agrippa the Second before whom Paul is examined in Acts 25 and 26; (b) Bernice, who appears with Agrippa II at Paul's examination, and (c) Drusilla, who was the wife of Felix, the governor before whom Paul was tried (Acts 24:24).  Herod Agrippa was educated in Rome but he cultivated the good graces of the Jews by meticulously keeping the Law and all Jewish observances.  He was popular with the people and to maintain and increase his popularity he decided to attack the Christian Church and its leaders. 

The James spoken of in verse 2 is the son of Zebedee and Salome (Matt. 4:21, Matt. 27:56, Mark 15:40), and the elder brother of John (almost always named first, Mk. 5:37).  He was one of the inner circle of Jesus (Matt. 17:1).  James and John were called 'sons of thunder' characterizing them as quick to take offense and to offend others (Luke 9:54-55, Mk. 10:35-41).  James was the first of the apostles to suffer martyrdom, being executed in A.D. 44.  Though beheading was formally performed with an ax, in this period a sword was used.   Beheading was the more merciful form of execution given to Roman citizens and others for whom crucifixion was considered too cruel. (Since Zebedee had hired servants (Mk.. 1:20) and John was familiar enough with the High Priest so that he could enter his house unchallenged on the night of Jesus' arrest, it is believed Zebedee and his sons were prosperous and had some degree of social standing.)James figuratively drank the cup of suffering that he and John had rashly declared they were able to drink (Mk.. 10:38-39). 

b.  The imprisonment and escape of Peter (Acts 12:3-19) 

                Unlike the other times of persecution for the church, Herod's persecution was not a result of standing up for one's beliefs but was merely  his attempt to maintain favor with the people.  In verse 3 the days of unleaven bread began on Passover day and continued for the next seven days.  During this time no trial or execution could be carried out.

      A quaternion  is a squad of four soldier.  Peter was assigned 16 soldiers to guard him (4 soldiers/shift).  Two soldiers where chained to Peter in the cell and two stood guard outside the cell.  The word easter appears only once in the New Testament.  It is the Greek word pascha which is translated as Passover in all other places.  The English word Easter derived from the name of a Teutonic goddess of spring, Eastre, and was adopted by Christians to its present usage about the 8th century after Christ.  Herod intended to bring Peter out for public trial after the Passover.  While Peter was bound in prison, prayer was being loosed for him by the saints.

                On the night before his trial Peter was not up pacing the floor, nor was he even found tarrying before the Lord in prayer.  He was asleep.  A messenger from the Lord woke Peter up, told him to get up and get dresses and to follow.  Because Peter was asleep before the angel appeared, he thought that maybe he was dreaming.  Supernaturally God caused the chains to fall off his wrists, kept the guards asleep, and opened the iron gate.  Finding himself awake and out on the street, Peter acknowledges the deliverance of God (Ps. 34:19).

                Peter, after his deliverance, goes to the house of Mary the mother of John Mark.  This is the same Mark who is the author of the Gospel of Mark and who accompanied Paul in his first missionary journey (Acts 13:5, 13; Acts 15:33-38).  The fact that his father is not mentioned may indicate that John's mother is a widow.   This is obviously a meeting place for the local church.  Here the saints are gathered praying no doubt for Peters release.  Yet on hearing that he was standing at the gate, they acted in disbelief.  They did not expect that God would answer their prayer so quickly.

                 In verse 15, the statement "It is his angel" suggest not only a belief in personal angels, that is angels who are assigned to individuals (Dan. 10:21; Matt 18:10), but also that an angel may look like the person with whom he is identified.

                In verse 17 Peter request that the events of his imprisonment and deliverance be told to James.  This indicates that James held a high position in the church (Gal. 2:9).  This is James the brother of Jesus (Matt. 13:55; Gal. 1:19).  The brothers of Jesus were not believers initially (John 7:5).  But the risen Christ made an appearance to James after the resurrection (I Cor. 15:5,7).  Jewish historians say that James was the leader of the Christian Church in Jerusalem.  We will see him later in Acts 15 put his stamp of approval on the ministry of Paul to the gentiles. 

                 After this discussion Peter leaves.  It is not stated where he goes.  Some suggest that he went to Asia Minor because of I Pet. 1:1.  Later he was at Antioch (Gal. 2:11).

                   After an investigation into Peter's escape, Herod orders the guards executed.  Under Roman law, a guard whose prisoner escaped would pay for it with the penalty due the prisoner.

                   Caesarea was the capital of the Roman province of Judea.  It was the seat from which Roman governors governed the nation. 

c.  The death of Herod Agrippa I (Acts 12:20-23) 

It is not known why the cities of Tyre and Sidon had fallen out of good grace with Herod.  The people of these cities wanted to make peace with Herod because they were dependent on Galilee for grain.  They probably bribed Blastus and trusted servant of Herod  to help them get reconciled to Herod.  The people honored Herod as a god and God judged him with death because he gave not God the glory for his power.  Josephus reports that he was carried to the palace, where he died at the age of 54, after 5 days of stomach pains caused by worms in A.D. 44.  Death from bowel diseases and worms were thought to be among the most horrible deaths. 

d.  The prosperity of the church (Acts 12:24) 

                         In spite of opposition and persecution the Lord continued to prosper the work of His church.  With this progress report Luke brought another section of his writing to a conclusion.  From Antioch the gospel message would go to Asia Minor (Acts 12:25 - 16:5). 

B.  The Extension of the Church to Asia Minor (Acts 12:25 - 16:5) 

                    This portion of scripture is discussed in four topics: 1) the call of Barnabas and Saul (12:25-13:3); 2) journeys in Asia Minor (13:4-14:28); 3) the conference at Jerusalem (15:1-35); and 4) the confirmation of the churches in Asia Minor (15:36-16:5).  The 13th and 14th chapters of Acts tell the story of the first missionary journey. 

1.  The call of Barnabas and Saul (12:25-13:3)

Barnabas and Saul return to Antioch after taking the famine relief offering to the elders in Jerusalem (Acts 11:27-30).  The journey from Jerusalem to Antioch was about 400 miles (south).   It was customary for ancient teachers to take disciples with them.  Also traveling in a group was much safer. They brought back with them from Jerusalem John Mark a cousin of Barnabas (Col. 4:10).

        Despite the commission of Acts 1:8 the Palestinian apostles are still in Jerusalem.  However, the leaders of the church at Antioch are moved to spread the gospel to other regions of the world.  Prophets were wondering preachers who had given their whole lives to listening for the word of God and then taking the word to their fellow man.  Teachers were the men in the local churches whose duty it was to instruct converts in the faith.  The list of prophets and teachers given here is evidence of the universal appeal of the gospel.  Barnabas was a Jew from Cyprus.  Simeon called Niger was also a Jew.  His nickname "Niger" suggest that he was dark complexioned.  It is believed that he descended from Jewish converts from a city along the Romanized coast of North Africa called Cyrene.  It is believed that Simeon called Niger is the same Simeon of Cyrene who carried the cross of Jesus (Luke 23:26).  Lucius was also from Cyrene.  Manaen is also a Jewish name.  The fact that he was brought up with Herod Antipas may mean that they had the same nurse and grew up playing with Herod.  He was a slave in the household of Herod, but was later given his freedom by Herod.  Saul was a Jew from Tarsus in Cilicia.  These men from different lands and backgrounds discovered the secret of togetherness and unity because they discovered the secret of Christ.  While these five were worshipping and fasting the Holy Spirit commissioned Barnabas and Saul to go to work on their ministry.  Barnabas and Saul were sent off on what is called Paul's first missionary journey. 

2.  Journeys in Asia Minor (13:4- 14:28)

                        This first missionary journey included stops at a) Cyprus; b) Pisidian Antioch; c) Iconium; d) Lystra; e) Derbe; and f) Antioch of Syria. 

a.  At Cyprus (13:4-12)

Seleucia was a seaport 16 miles west of Antioch of Syria.  From there they sailed to Cyprus the homeland of Barnabus (Acts 4:36).  Cyprus was a Roman province, famous for its copper mines and its shipbuilding industry.  It was sometimes called Happy Isle because its climate was so perfect and its resources so varied that a man might find everything necessary for a happy life within its bounds.  This name is based sole on a worldly view point.  Jesus was absent from this place.  The fact that Barnabas is mentioned first and that they went to Cyprus first leads many to believe that initially Barnabas was the leader of the mission.

                         Salamis was the largest city in the eastern half of Cyprus.  It must have had a large population of Jews since there was more than one synagogue.  John Mark, Barnabas' cousin was with them as their helper.  This probably means that he instructed new converts, assisted in baptisms and helped in any way that he could.

                         Paphos was 100 miles south west of Salamis and was the capital of the island.  It was known for its worship of Venus, the goddess of love.  The governor of Cyprus was Sergius Paulus.  Being superstitious, like many of that time, he had a private wizard or false prophet in his service.  Elymas (which means skillful one) was a fortune teller who dealt in magic and spells.   In Aramaic, Bar-Jesus means son of Jesus.   This sorcerer was threatened by the governor’s interest in the gospel.  If the governor was won to Christianity the sorcerer would no longer be needed. 

                         Here Saul, who for the first time is called Paul steps to the forefront and assumes leadership.  In those days nearly all Jews had two names; a Jewish name by which they were known in Jewish circles and a Greek name by which they were known in the wider world.  Paul it seems was more aggressive than Barnabas, and also he was more familiar with gentile thinking.  From this time on Paul's name precedes Barnabas' name except when they were in Jerusalem (15:12, 25) and in 14:14.  Also from here on Saul is called Paul except when he himself gives his testimony(22:7, 26:14). 

                         Paul tell Bar-Jesus that instead of being a son of Jesus that he was child of the devil.  He was an enemy of everything that was right, full of deceit and trickery.  Sorcery, exercising power by the help and control of demons had led him to all kinds of deception of others and distortion of the truth.  In judgment Paul inflicted a temporary blindness on Elymas.  The blinding of Elymas pictured the blinding of Israel (Acts 28:26-27).   This is the first of Paul's recorded miracles.  On seeing this miracle, the governor’s interest in Christianity blossomed into faith.

                         This marks the beginning of Paul's leadership in this journey.  Verse 13 refers to Paul and his companions.  Also at this point the ministry starts to focus more on gentiles. 

b.  At Pisidian Antioch (13:13-52)

                         Living Paphos Paul and his companions sailed about 150 miles north to the seaport of Attalia and then traveled about 12 miles north by road to Perga which was the capital of the Roman province of Pamphylia.  It seems that Paul only passed through this city on his way to Antioch of Pisidia, but stops later (Acts 14:25) to preach the gospel.  It is here that Mark leaves the mission.  Why Mark left is not stated.  Some have speculated that 1) perhaps he was disillusioned by the change in leadership; 2) the new emphasis on gentiles may have been too much of an adjustment for a Palestinian Jew like Mark; 3) he was afraid of the dangerous road over which Paul was determined to travel; 4) Paul became sick possibly with malaria, since the city of Perga was subject to malarial infections.  The missionary party may have gone inland to higher ground to avoid the malaria and Mark became discouraged; 5) he just got home sick and wanted to see his mother.

                         Pisidian Antioch stood on a plateau 3600 feet above sea level.  To get to it Paul and Barnabas had to cross the Taurus mountain range by one of the hardest roads in Asia Minor.  The road was also known for the robbers that plagued it.  Pisidian Antioch, Iconium, Lystra, and Derbe were all in the province of Galatia.  From the letter to the Galatians Paul says that he was sick when he first came to them (Gal. 4:13).  Tradition says that Paul suffered from prostrating headaches associated with the malaria that plagued the coastal region of Asia Minor.

                         At the synagogue in Pisidian Antioch Paul and Barnabas are asked if they wish to address the people.  Paul's message is divided into 3 parts: 1) the anticipation of and preparation for the coming of the Messiah (vs. 16-25); 2) the rejection, crucifixion, and resurrection of the Lord (vs. 26-37); and 3) the application and appeal (vs. 38-41). 

Preparation for the coming of the Messiah (Acts 13:16-25): 

                        Here Paul is addressing both Jews (men of Israel) and gentiles (you that fear God).  These gentiles were probably not full-fledged converts to Judaism, but they did reverence God.  Since he has an audience that is versed in Jewish history, he begins his speech with a survey of the history of Israel.   He points out key events: vs. 17 -  the exodus from Egypt; vs. 18 - the 40 year stay in the wilderness (Num. 14:33-34). The word used for manners here is tropos which means character or way of life.  Suffered He their manners is the word tropophoreo which means to bear another’s character or way of life; vs. 19 the conquest and possession of Palestine (Deut. 7:1, Gen. 10:15-20 - Perizzites-- this is not an ethnic group but rather reflects the name given to those Canaanite tribes who lived in the hills of the land of Canaan; Canaanites -- descendants of Canaan who lived in Phoenicia, particularly about Tyre and Sidon.  They sprung from the oldest branch of the family of Canaan and thus bore his name.)  

Verses 20-22 - Josephus, a scholar of Jewish law and history says that there was 592 years from the exodus to the building of the temple.  If we subtract 40 years in the wilderness; 25 years of Joshua's rule, 40 years of Saul's reign; 40 years of David's reign; and the first 4 years of Solomon's reign that leaves 443 years for the time of the judges or about 450 years.  Saul is rejected  by God as king in I Sam. 15:23.  The apparent quotation of God concerning David is not found in the Bible in the form given.   This quotation is felt to be the substance of  I Sam. 13:14, Ps. 89:20, Ps. 78:70-72 and Is. 44:28.  The intent is that David was a man who, unlike Saul, would rule the kingdom according to God's will. 

Verses 23-25 - This is a fitting place to introduce Jesus because it takes the Jewish listeners back to the promise of God made to David that his kingdom would be established forever (2 Sam. 7:15-17).  Recognizing that the Messiah was coming, John preached the baptism of repentance, declaring that he himself was not the Messiah (Mk. 1:7).  The baptism of  repentance was to be an outward expression of the people indicating that they had turned back to God and was willing to obey and follow Him. 

Rejection, crucifixion and resurrection of Jesus (vs. 26-37) 

                        Paul, like Peter and Stephen in other messages, clearly blamed the Jews for killing Jesus.  He says that they killed Him because they did not know him as in understand Him and share in relationship with Him; neither did they understand the prophets though they were read each Sabbath day.   They had Jesus killed though they found no fault in Him (Matt. 26:59-60, Matt. 27:22-24).  Though He was killed, God raised Him again from the dead and this can be witnessed by those who followed Him (I Cor. 15:1-8; John 21:14).  He was not just seen of them once as in a flash or vision.  But rather he was seen of them for days. 

Verses 32-37 - The three passages quoted in this section are intended as proof that David's son was to be raised from the dead and that Jesus is that son of David, heir of the promise (Ps. 2:7; Is. 55:3; Ps. 16:10).  "This day have I begotten thee" in relation to the resurrection of Jesus is to give evidence of His sonship (Rom. 1:3-4).  However, Jesus is the first begotten from the dead (Rev. 1:5).  He is never to return to corruption or to the grave where death reigns (Rom.. 6:9).  "I ... Sure mercies of David" indicates that in Jesus are all the promises of David fulfilled.  Paul's contention here is that since an eternal kingdom is promised to David, the ruler of this kingdom could not remain under the power of death.  He argues that since David is still dead and has seen corruption, he could not be the eternal king of the kingdom.  However, Jesus who has been resurrected from the dead to live forever more can be and is the king of the kingdom.  Since David's activities were confined to his own generation, since he fell asleep and saw corruption, the promise cannot be fulfilled in him.  Instead it is fulfilled in David's son, whom God raised up, who saw no corruption, i.e. Jesus Christ. 

Application and appeal (vs. 38-41) 

Verses 38 - 41 - Through this man Jesus the believer is absolved from all charges of the law.   By Christ the believer is justified from all things, whereas the law justifies from nothing (Gal. 2:16; Gal. 3:11).  As a warning against not accepting the message of salvation through Christ, Paul quotes Habakkuk 1:5.  His warning is believe or be judged as Judah was judged by God and fell into the hand of the Babylonians. 

Verses 42-43 - As they were leaving the synagogue many of the Jews and religious proselytes made know their desire to hear more about the Gospel.  The Gentiles also made known their desire to hear also.  Some obviously had made a commitment to Christ, because Paul and Barnabas encouraged them to continue in the grace of God. 

                        In the New Testament there were two forms of Jewish proselyte:  partial or some times simply called God fearers and full.  The essential difference between the two was whether or not they were circumcised.  Partial proselytes were not circumcised and were not allowed in the synagogue to worship.  They obeyed some Jewish customs and feared God.  The full proselyte was allowed to worship in the synagogue along with other Jews.  Paul preaching the message of salvation through grace found a ready audience in the partial proselytes or God fearing gentiles.  His message of salvation did not require circumcision in order to gain full relationship with God. 

Vs. 44-45 - Antioch in Pisidia was a very mixed place.  Its population was filled with Greeks, Jews, Romans and native Phrygians.  During the week preceding the Sabbath the word of Paul's teaching had spread and everyone was coming to hear this message that promised full relationship with God without circumcision.  This message infuriated the Jews who still felt any privileges of God were off limits to uncircumcised gentiles.  If the gentiles accepted this new message, the possibility of gaining new synagogue members would be impaired.  The Jews thus spoke against Paul and his message. 

Vs. 46-48 -  It was necessary for the Gospel to be preached to the Jews first because 1) the message of Jesus is fundamentally Jewish in that the Old Testament, the Messiah, and the promises are all Jewish (Acts 3:25-2,6; Rom.. 1:16); 2) the command of Jesus was to go to the Jew first (by implication) ( Acts 1:8, Luke 24:47).  Since the Jews refused to hear the message of salvation through Christ, Paul felt free to turn to the Gentiles.

                        In verse 47, 'I have set thee to be a light to the Gentiles' comes from Is.  49:6.  This verse has 3 applications: 1) to the Jews who were to show the Gentiles the blessing of covenant with God; 2) to Jesus who himself was the light to the Gentiles (Luke 2:29-32); and 3) to Paul who accepted the commission to carry the light of the Gospel to the Gentiles.

                        In verse 48, the Gentiles were happy to hear that the Gospel would be freely preached to them.  The last statement is better interpreted as  "as many as would accept Gods ordained plan that leads to salvation, were accepted as believers".  (The doctrine of election is another whole Bible Study lesson). 

Vs. 49-52 - The Gospel spread quickly throughout the region.  The Gentiles who had in the past been excluded from covenant with God were now being offered relationship with Him as a free gift. 

                        At this time, the Jewish religion had a special attraction for women.  The ancient world was very lax in sexual morality, which was causing a rapid decay in family life; the women suffering more that any other.  The Jewish religion taught a purity of life that was attractive to these women.  These were God fearing women many of whom were of high social position.  The Jews persuaded them to incite their husbands, many of whom were men of influential position, to take steps against the Christian preachers.  Since the Jews could not refute their teaching, they had Paul and Barnabas kicked out of the region.  In being rejected they followed Matt. 10:14.  The Jews considered the dust of Pagan countries as defiling conpared to that of the Holy Land.  Thus when entering the Holy Land they would shake of the dust of Pagan countries.  They also considered the temple to be holier than the rest of Israel and would therefore shake the dust from their shoes when entering the temple.  The implication here is that those who reject the gospel message are pagans, rejected by God and stand under the judgment of God. 

c.  At Iconium (Acts 14:1-6) 

                        Iconium  was about 90 miles south west of Antioch Pisidia.  It was in the province of Galatia on the border of the districts of Phrygia and Lycaonia.  Iconium, the capital city of Lycaonia, was a wealthy but small city.   The native language was Phrygian, but most people understood Greek as well.  Though Paul was clearly the leader by this point, Barnabas is right there with him.  They spoke with such power and demonstration of the Spirit that a great number of both Jews and Greeks (probably religious proselytes) believed.  This prospering of the ministry, as usual, met with opposition from the unbelieving Jews.  However, in spite of the opposition, they remained there for a long time because of the success they were having.  They spoke openly in the name of the Lord, who gave testimony of the truth of their message by allowing  signs and wonders to be performed by their hands.  The city was divided, and a big disturbance broke out.   The non-believing gentiles and Jews tried to use the disturbance as a reason to stone the apostles, accusing them of sedition (rebellion against the government).  Finding out about the plot to have them stoned, the apostles fled to Lystra and Derbe, two other Lycaonian cities. 

We began in chapter 12 talking about the extension of the church into Asia Minor or according to Acts 1:8, the utter most part of the earth.  In the early part of chapter 13 we began to look at what is called Paul's first missionary journey.  We traced along the map as Paul and Barnabas left Antioch of Syria and went to Cyprus, Antioch of Pisidia and Iconium.  Tonight I hope to finish out his journey by looking at his travels through Lystra, Derbe, and his return trip of Antioch of Syria. 

d. At Lystra (Acts 14:7-20)

                        Lystra was about 18 miles south west of Iconium.  It was a Roman province of Galatia.  It is believed that there was no synagogue here so Paul spoke out in the open. 

            Vs 8-10 -  sets the tone for the visit in Lystra.  The hopelessness of this man is pointed out in the description given of him.  He was crippled in his feet; lame from birth; had never walked.  In this seemingly hopeless state this man sits and listens as Paul speaks.  Paul perceives or discerns that the man has faith to be healed and thus tells the man to stand.  The fact that it is said in a loud voice indicates that Paul so no need to hid what he was doing.  He did not fear the possibility that the man might not get healed.  He simply acted on what he perceived. 

            Vs. 11-13 - Seeing the miracle of healing, the people began to proclaim Paul and Barnabas to be gods.  The explanation of why the people were so quick to proclaim them as gods lies in the legendary history of Lycaonia.  The story was told that once Zeus and Hermes had come to this earth in disguise.  None in all the land would give them hospitality until at last two old peasants, Philemon and his wife took them in.  As a result the whole population was wiped out by the gods except for Philemon and Baucis.  These two were made guardians of a beautiful temple and were turned into two great trees when they died.  So when Paul healed the crippled man, the people of Lystra were determined not to make the same mistake again.  Barnabas was a man of notable statue so they called him Jupiter (Gk. Zeus- the father or king of the gods).  Mercurius (mercury, Gk.- Hermes), the god of eloquence was the messenger of the gods.  Since Paul was the speaker they gave him this name.  Remembering the legend, the priest of Jupiter decided that they should offer sacrifice to Paul and Barnabas.  These men had to be gods and such they should be worshipped. 

            Vs. 14-18 -  Because the people spoke in their own native tongue, Paul and Barnabas did not initially know what was going on.   When they finally understood what was happening they began to rip their clothes.  It was customary for the Jews to rent their clothes when they heard blasphemy (Matt. 26:65).  This was their way of showing strong aversion to blasphemy.  Usually the tear was made four or five inches into the neckline.  They began to disclaim their own deity; urging the people to understand that they were men just like all others.  Verses 15-17 show Paul's approach to preaching to those who were completely heathen and without any Jewish background for him to draw on.  With these people he started from nature to get to the God who was behind it all.  He adapted his teaching to the audience. (Romans 1:18-20). 

                        Paul said, we came preaching to you that you should turn away from these superstitions and idols or dead gods, to the living God.  It is this same God demonstrated His greatness in making the heavens, the earth, the seas and all that is in them.  This same God has allowed man to walk in his own ways in the past, i.e., allowed man to turn to his own way and not follow after Him.  But even as man has walked away from God, God has continued to bless him.  Paul says that God left Himself a witness in that He provided rain and crops, food and joy. (Rom. 2:4)  Even with all that Paul and Barnabas said about God, it was still difficult to keep the people from offering a sacrifice and worshipping them. 

Vs. 19-20 - This is the Antioch of Pisidia mentioned in Acts 13:14-51.  These men had no legal authority outside of their own territory, but were able to stir up the mob to do what they had been unable to do in Iconium, i.e., stone Paul.  How could this crowd who so recently had wanted to worship Paul and Barnabas, so quickly turn to stone them.  Since Paul and Barnabas denied being gods, they must then be magicians or sorcerers.  Whereas gods were thought of as beneficial, sorcerers were thought of as secretive, deceitful and usually harmful.  Thus Paul is stoned and thrown out of the city as a dead man.  Why Barnabas is not stoned is not mentioned.  Maybe the two of them are not out together at this particular time. 

e.  Derbe (20b-21a)

                Derbe was about 18 miles south east of Lystra.  Not much is written about Derbe.  It appears to have been a small city on the way to no where, with poorly educated people mainly of Greek culture.  In Derbe they continue to preach the Gospel.  Though it is not mentioned we know that some were converted there as well because Gaius, one of Paul's later companions, was from Derbe (Acts 20:4). 

f.  return to Antioch of Pisidia (21b - 23)

                         Tarsus the home of Paul was about 160 miles east of Derbe.  Though Paul had just been stoned in Lystra and almost stoned in Iconium, he chose to return to Antioch through these cities rather than to go home.  Paul and Barnabas wanted to check on and encourage the new converts in these cities.  In his encouragement Paul was honest with these young Christians.  He told them that they would endure many tribulations before entering the kingdom of God.

                         Also at this time Paul and Barnabas ordained elders or leaders over each church.  This ordaining of elders established some type of organization among the believers.  This showed that though salvation was an individual decision, it is lived out in fellowship with one another.  After seeking the Lord for further instruction for these churches, Paul and Barnabas left this region, committing them to the hand of God. 

g.  return to Antioch of Syria (Acts 14:24-28)

                         Paul and Barnabas retraced their path back though Pisidia, Pamphylia,  and Attalia.  It is mentioned here that they preached in Perga of Pamphylia because there was no mention of them preaching there on the initial journey (Acts 13:13-14).  From Attalia they sailed back to Antioch in Syria.  We must remember that it is the church in Antioch that commissioned Paul and Barnabas to begin the ministry to the gentiles (Acts 13:1-3).  So it is to this church that they return to give a report of all that God has done.   God had opened the door so that the gospel could be preached to the Gentiles.  It was a gospel based solely on a message of faith in Jesus Christ, and not on the works of the Law.  Of course opening the door to the Gentiles caused many problems.  These will be looked at in Chapter 15. 

3.  The Conference at Jerusalem (Acts 15:1-35)

This passage of scripture is discussed in 4 sections; a) the dissension concerning circumcision; b) the discussion concerning circumcision; c) the decision concerning circumcision; and d) delivering the message concerning circumcision.  The whole issue associated with circumcision resulted from gentiles accepting Jesus as savior. 

a.  The dissension concerning circumcision (15:1-3) 

                         These are believed to be the same men that Paul speaks of in Galatians 2:1-10.  These men had no authority from the Church in Jerusalem, but were Jews who strongly believed that gentiles must be circumcised as they were in order to join the faith.  This however was not just an issue of circumcision.  It also was understood that they would have to obey the Law.   After Paul and Barnabas argued and debated with them over this issue and no solution could be found, it was decided that the matter should be taken to the apostles and elders in Jerusalem.  It was decided to send Paul, Barnabas, and some other believers as witnesses.  The witnesses would protect Paul and Barnabas against being accused of distorting the facts. 

                         As the delegation made their way to Jerusalem they reported the good news of the gentile conversions to the brethern in Phoenicia and Samaria.   The believers in both Phoenicia and Samaria are of Jewish descent (Acts 11:19).  However, these believers received the news with joy.   The Samaritans we know were not accepted by the Jews as their equals, so it is likely that they would not hold to the strict doctrines of the Jerusalem and Judean Jews.  It is likely that those Jewish believers who lived in Phoenicia, being away from Jerusalem, and living with gentile neighbors would also be glad to hear this news. 

b.  The discussion concerning circumcision (15:4-12)           

        This is Paul's third trip to Jerusalem after his conversion.  Evidently a meeting was formally convened to discuss this issue.  They began the meeting by telling of the things that God had done with them among the Gentiles.  Paul and Barnabas offered as testimonies of the salvation of the Gentiles, the works and wonders that God had done.  But many strict Pharisees believed that signs were insufficient attestation if they contradicted traditional interpretations of the law.  Gal. 2 gives us more details on this event and who these men are. 

Gal. 2:1-5

                          Paul says in Gal. 2:2 that it is a private meeting of those who were in charge or who were thought of as leaders of the church.  The meeting was private, not to be secretive about the issue, but to maintain some order and cut down on opinions.   It is believed that Paul took Titus, a Greek with him as a test case.  He wanted to see if the Jerusalem apostles would force the rite of circumcision on Titus, a Gentile believer.  Paul knew that both Jews and Gentiles were (are) accepted by God through faith in Jesus without distinction and that the church should do the same.  From verse 3 this truth was affirmed in Jerusalem because Titus was not forced to be circumcised.  However this victory did not come easily.   From verse 4, pressure to have Titus circumcised was applied by certain false brothers.  These were obviously Judaizers who wanted to assure that all who claimed covenant relationship with God were circumcised and obeyed the law.  These false brothers were spies who intruded without invitation into the apostle’s private meeting.  They wanted to see just how far the apostles would go in straying from the law and then to make known their feeling that all in relationship with God must be circumcised; thus making them all slaves to the law.  From verse 5, Paul stood firm because the truth of the gospel was at stake for the Gentiles and the whole Christian Church.  To impose circumcision on Titus would be to deny that salvation was by faith alone and to affirm that in addition to faith there must be obedience to the Law. 

Acts 15:7-12

                         There was much discussion over this issue.  The date of this council is generally taken to be around A.D. 49.  After there had been a lot of debating, Peter stood to give his opinion.  He points out that some years ago, (about 15 years commentaries say), God used him to minister to the Gentiles.   The issue of whether to accept Gentiles or not was settled for him at that time.  God, he says, gave them the Holy Ghost just as He did us.   Gentiles were considered continually impure simply because they were Gentiles.  For this reason they were required to undergo proselyte baptism when they converted to Judaism.  But in verse 9, Peter says that God brought about that cleansing or purifying simply through their faith.  God made no distinction between believing Jews and Gentiles.  All are accepted by faith.

                         Peter asked in verse 10 why they would attempt to try or provoke God by standing in the way of His declared purpose.  This was not just a matter of circumcision.  He who was circumcised became bound to keep the whole law (Gal. 5:1-6).  Why put such a burden on the Gentiles when neither they nor their forefathers had been able to bear that burden. 

Through the grace of Jesus, and only by that grace, will any man be saved.   Circumcision is of no advantage to the Jew, and uncircumcision is no loss to the Gentile, but grace applies for both and does the same for each.  (Eph. 2:8-9).  Peter's discourse calms the people, and again Barnabas and Paul begin to tell of the works of God among the Gentiles.  They would let God's works speak for Him (John 10:25-38). 

c.  The decision concerning circumcision (Acts 15:13-29) 

Vs. 13-14 

  It is believed that James was the leader of the Jerusalem church.  This is James the brother of Jesus (Gal. 1:19, Acts 12:17, I Cor. 15:7).   He prefaces his decision by mentioning that it was not Paul and Barnabas who first went to the gentiles, but that it was Peter.  So in principle the matter had already been settled by God's actions at the household of Cornelius.  God had already accepted the Gentiles without circumcision.  

Vs. 15-18 

In making their decision the council considered not only the testimony of experience, but also looked to the Word of God for evidence of God's will in this matter.  To prove that Gentile salvation apart from circumcision was an Old Testament doctrine, James quoted the Septuagint (Greek Old Testament) version of Amos 9:11-12.  Though there is much debate over the actual meaning of these verses, it is clear that James' intent was to show that God had intended on including the Gentiles as a part of His people even during the writing of the Old Testament.  Yet he says the prophets do not speak of the gentiles being circumcised.  God has a plan and though the plan is constantly being revealed to man, God has known the entire plan from the very beginning. 

Vs. 19-21 

James's  judgment or opinion is that the Gentiles who had turned to God, should not be troubled with circumcision.  Instead he proposed that a letter be written stating that they should

1.  abstain from food polluted by idols, i.e., food sacrificed to idols.  This addresses the same problem talked about by Paul in I Cor. 8-10, I Cor. 10:28-29.  Continuing to eat such foods (and attend temple banquets) might imply to some Jews that these Gentile Christians were not entirely weaned from idolatry.

2.  abstain from sexual immorality.  This is explained as referring to the marriage laws of Lev. 18:6-20.

3.  abstain from eating blood.  This is taken to refer to Lev. 17:10-14 and goes back as far as Gen. 9:3-4.  Since Jews believed that the life was in the blood, meat was to be eaten only if the blood was properly drained.  The heathens had a practice of not draining the blood from a strangled or slaughtered animals.  The eating of blood was offensive to all Jews both Christian and non-Christian. 

By not attending temple banquets, or not being involved in fornication, or not eating meat with blood in it, the Gentile Christians would be maintaining high moral standards and would keep from offending their Jewish brothers. 

Verse 21 can be taken in one of two ways.  It could be saying that Moses has enough followers, so let's not force these new believers to become more followers of Moses.  It could also be saying that believers should abstain from those things in verse 20, lest they offend the many Jews of verse 21.  Continuing in the above practices would be completely unacceptable to any Jew.  Therefore, if their was to be oneness between Jewish and Gentile Christians, these three things had to be upheld. 

Verse 22 

It appears that the whole church at Jerusalem was made aware of the decision on this issue.  It was decided that two men Judas and Silas would go back to Antioch with Paul and Barnabas to render the decision of the Elders in Jerusalem.  Nothing is known of this Judas beyond what is said here.  This is not the apostle Judas who was brother of James (Acts 1:13) because his surname was Thaddeus (Matt. 10:3).  Silas, also called Silvanus (Latin) (2 Cor. 1:19, I Thess. 1:1, 2 Thess. 1:1, I Pet. 5:12) was a respected leader of the Jerusalem church and thought to be a Roman citizen.  These men were sent to back-up and add support to the written decision. 

Verses 23-29 

The letter sent by the apostles and elders of the church confirmed the findings of the council.  It basically said that the Gentile Christians should ignore those men who had come in trying to mislead them by saying that they must be circumcised and follow the law.  The letter then goes on to say what things should be observed.  It also honors Paul and Barnabas as highly respected brethern who had risk their lives for the gospel.  The letter stated, with the approval of the Holy Ghost, that they were to abstain from meat offered to idols, fornication, and from eating of blood. 

d.      Delivering the message to the Gentiles (15:30-35) 

The group returned to Antioch, gathered the Christians together and read the letter to them.   The Gentile Christians found the letter to be comforting and rejoiced at its news.  Judas and Silas also confirmed the letter and encouraged the brethern to continue in the faith.  Judas and Silas stayed in Antioch for a while ministering to the people.  They were then discharged so that they might go back to Jerusalem.  Judas returned to Jerusalem, but Silas chose to stay longer in Antioch.  He was there with Paul and Barnabas, preaching the gospel. 

4.  The Confirmation of the Churches in Asia Minor (15:36-16:5) 

     This section of scripture begins what is called Paul's second missionary journey which runs from 15:36-18:22.  Two items to highlight in this section of scripture is an argument which occurred between Paul and Barnabas, and the introduction of Timothy. 

a.  contention between Paul and Barnabas (15:36-15:41) 

When Paul proposed to Barnabas that they make a return trip to all of the churches they had visited on their first journey an argument was started.  Barnabas wanted to take Mark, but Paul disagreed with this suggestion because Mark had deserted them in Pamphylia (13:13) on the first journey.  Barnabas is firm in his desire to take Mark along, perhaps because Mark is his nephew (Col. 4:10).  It is not stated why Mark left before completing the first trip.  Some say that perhaps he became weary of all the traveling, others say he was fearful of the dangers that lay ahead, and still others say that he was homesick.  Whatever the reason, Paul was angry with Mark because he did not continue in the work of spreading the gospel to the Gentiles.  The argument between Paul and Barnabas was so strong that they parted company.  Paul did not want to put confidence in one who had previously walked away from the task (Prov. 25:19).  Although we never hear of the two of them working together as a team again, it is believed that they remained friends.  Paul mentions Barnabas later in I Cor. 9:6, and in Col. 4:10-11 calls both he and Mark fellow workers.  From 2 Tim. 4:11, we see that Mark later proved himself to be a valuable part of the ministry of the gospel. 

The disagreement concluded with Barnabas taking Mark and going off to the island of Cyprus, which was the first stop on the previous journey.  Neither Barnabas nor Mark are seen again in the Book of Acts. (Neither is Peter after the Jerusalem council in Ch. 15.)  Paul on the other hand chose Silas who had remained in Antioch with him and not returned to Jerusalem with Judas (vs. 32-34).  While Barnabas and Mark went south west, Paul and Silas went north-west into the regions of Syria and Cilicia. 

b.  Introduction of Timothy (Acts 16:1-5) 

Upon leaving Cilicia, Paul and Silas came to Derbe and Lystria.  In Lystria we meet Timothy, already called a disciple.  It is believed that Timothy came to know Christ during Paul's first visit (I Tim. 1:12 - Paul calls him his own son in the faith).  Paul testifies also  that Timothy's  grandmother Lois and his mother Eunice were both women of faith (2 Tim. 1:5).  Some suggest that they may have led him to Christ.  Also speaking of Timothy, Paul says that he knew of the persecution suffered by Paul at Lystria (2 Tim. 3:10-11, Acts 14:8-19).  Timothy may have been in the crowd who stood around Paul after he was stoned (14:20). 

Timothy was the son of a Jewish woman and a Greek man.  Palestinian Jews considered the intermarriage between Jews and Pagans a horrible sin, but in these Gentile regions where the Jewish population was much smaller views were more lenient.  Under Jewish law at least as early as the second century, a person was presumed Jewish if either the mother or the father was Jewish.  But even if that ruling were in effect in Paul's day, Timothy would not have been accepted as fully Jewish because he was not circumcised.  Wives were expected to submit to their husband’s religion, and Timothy's father probably had refused to let him be circumcised. 

From verse 2, Timothy was well thought of by the disciples at Lystria and Iconium.  Paul thus wanted to take Timothy along with he and Silas, perhaps as a helper; a replacement for Mark.  Paul intended to minister to both Jews and gentiles.  Timothy being considered an uncircumcised Jew would have been a stumbling block for the ministry to the Jews.  The circumcising of Timothy might appear to contradict what Paul fought for in chapter 15.  However, in refusing to force Titus to be circumcised Paul made the point that circumcision was not necessary for salvation.  However, in circumcising Timothy he sought to not be an offense to the Jews so that he might gain the opportunity to win them to Christ (I Cor. 9:19-23). 

From verses 4-5, as they went through the cities, confirming the disciples in the church they delivered the message sent from the Jerusalem council, that circumcision was not required of the Gentile Christians. 

This ends the section on the extension of the Church into Asia Minor. 

C.  The Extension of the Church into the Aegean Area (Acts 16:6-19:20)

                        This portion of scripture will be studied in five sections; 1) initial travels and call to Macedonia (16:6-10); 2) the conflict in Macedonia; 3) the crusade in Achaia where we will see Paul in (a) Athens (17:16-34), and Corinth (18:1-18); 4) the conclusion of the second missionary journey (18:19-22); 5) conquest in Ephesus (18:23-19:20).  Paul's travels to Ephesus begin his third missionary journey. 

1.  Initial travels and the call to Macedonia (16:6-10) 

When Paul had finished visiting the churches in Galatia and Phrygia, this would include the cities of Derbe, Lystra, Iconium and Antioch of Pisidia, Paul wanted to make a detour into Asis, but the Holy Ghost would not allow him to go.  Asia contained the cities of Ephesus, Philadelphia, Sardis, Smyrna Thyatira, Pergamum, and Laodicea; all the cities that were recipients of the letters to the seven churches in the Book of Revelation.  Some of these cities are visited on Paul's third journey.  Why and how they are forbidden to go into Asia at this time we are not told. 

Paul then went to the region of Mysia hoping to go over into the region of Bithynia, but the Spirit would not allow him to go there either.  The region of Mysia was northwest of Antioch of Pisidia and in fact Paul went through the upper region of Asia to get to Mysia.  However, he did not stop and preach in any cities at that time.  Leaving Antioch Paul traveled north to the region of Mysia and wanted to continue north into the region of Bithynia.  But the Spirit led him west to Troas a city in the region of Mysia.  Troas was a seaport on the Aegean Sea.  Troas was about 10 miles south of Troy.  Troas was a city where two major routes from the east to Rome converged.  Also those traveling from Asia to Macedonia passed through Troas.  We are not told how long Paul stayed in Troas or if he actually preached the gospel there. 

While in Troas, Paul received a vision of a Macedonian man urging him to come over into Macedonia.  Al though the vision occurred at   night   Paul was awake because vision rather than dream is used.  Macedonia was a Roman province, corresponding to northern Greece today.  It was another city linking Rome to the eastern world.

In verse 10 there is a change from the pronoun they used in verses 4-8, to the pronoun we.  Since Luke is the writer, this implies that he joins the group at this point.  Some believe that Luke was a converted Jew, but most believe that he was Greek.  Some believe that Luke was from Antioch in Syria, but most believe that he was from Phillippi which is in the region of Macedonia.  It is possible that Luke was on business in Troas and returning home he met Paul, Silas and Timothy during the preparation process or on the ship ride across the Aegean Sea.  The one thing that is certain about Luke is that he is a physician (Col. 4:14). 

2.  Conflicts in Macedonia (16:11-17:15) 

Here we will see Paul in (a) Philippi (16:11-40),  (b) Thessalonica (17:1-9), and (c) Berea (17:10-15).  Paul's ship ride takes him past Samothracia which is a small island in the Aegean Sea about 20 miles off the coast of Troas.  The group stayed in this city overnight.  There is no evidence that Paul preached here.  Neapolis was a seaport on the Aegean Sea.  It was about 10 miles south east of Philippi.  The ship docked at Neapolis and the group went on to philippi. 

a.  At Philippi (16:11-40) 

Verses 11-15

Philippi had been a Roman colony since 42 B.C.  It's citizens were therefore honorary citizens of Rome.  Roman colonies were also strategic centers.  In these colonies Rome planted small groups of  army veterans and used them to oversee the area.  Philippi was more of an agricultural than commercial center.  It was not the capital of Macedonia, but was a major city and the first leading city that one would come to when entering Macedonia from the south east.  They arrived in Philippi a few days before the Sabbath.  As their rule was to begin with the Jews and proselytes, they did not preach until it was time for this group to convene.

The Jewish population at Philippi was small.  There was no synagogue there; 10 Jewish males were required for a synagogue.  Those who feared God met outside the city gates by a river side.  Prayer meetings were held by the river because of the cermonial washings (ritual washing of hands before prayer) required.  Paul's group found a group of women gathered at the riverside for prayer.

Lydia was a wealthy women who sold purple dye.  Purple dye had to be gathered drop by drop from a certain shellfish and was very costly.  Thyatira a city in Asia (Mysia)(about 100 miles south east of Troas) was known for its production of dyes and textiles.  Perhaps Lydia lived in  and set up shop Philippi so that she could be closer to the needed shell-fish.  This wealthy woman was won to Christ by the preaching of Paul.  There is no mention of a husband, though we are told that here household was baptized.  It is believed that she was a widow.  Here household would refer to children and servants.  Here immediate reaction was to extend the hospitality of her home to Paul and his friends (Rom. 12:13, I Pet. 4:9). 

Acts 16:16-18

Paul, still in Philippi, on his way to the river to pray is met by a girl with an evil spirit.  Divination is the attempt to discern future events by such means as trances, use of physical objects, etc.  Divination occurred in several forms: 10 rhabdomancy, the throwing of sticks or arrows into the air (Ezk 21:21, Hos 4:12); 2) hepatoscopy, examination of the liver and other organs of animals (Ezk. 21:21); 3) teraphim, images used for divination (I Sam 15:23, Ezk 21:21; Zech. 10:2); 4) necromancy, communicating with the dead (Deut 8:11, I Sam 28:8, 11 Kings 21:6, Lev. 19:31, 20:6, Is 8:19-20); 5) astrology, reading the stars and coming to conclusions on the basis of their positions and relations to each other (Is. 47:13, Jerm. 10:2); 6) hydromancy, divination with water, done either by noting the reflections, or by inducing a trance by this means.  God sternly condemns all means of seeking hidden knowledge of the future apart from His divine revelation.  This girl was being exploited by some men who used her fortune telling to gain riches.  This girl followed the missionaries many days crying out behind them that they were servants of God who had come to introduce the way of salvation.  Note that the girls' word appeared to be friendly and nice.  She was speaking the truth as though she was promoting the gospel.  Satan came as an angel of light (II Cor. 11:13-15).  Though she was speaking the truth this was a hindrance to the gospel (Mk. 1:24-25, 34).  Jesus never needs Satan to help in promoting the gospel.  Paul, upset by what was happening, spoke directly to the spirit, commanding it to leave the girl. 

Verses 19 - 24

The marketplace was a rectangular forum in the center of most Greek towns.  The marketplace was the center of all civic activities.  Each Roman colony was governed by two leaders call magistrates.  The fact that Paul and Silas were Jews was enough to get the backing of the crowd.  Shortly before this the Emperor Claudius had expelled the Jews from Rome (Acts 18:2).  Philippi, a Roman colony would have heard of this action, and thus there was an anti-Semitic under-current in the city.  This might also explain why Luke, a gentile, and Timothy, a Greek Jew, were not imprisoned. 

There is some truth in verse 21.  Rome permitted the peoples of its colonies to have their own religions but not to proselytize Roman citizens.  Also the introduction of new gods was forbidden by Roman law.  However, these mean had no real interest in preserving Roman law.  They would have allowed the missionaries to preach whatever religion they desired to, had they not dried up the source of their gain.  They hid the real source of their anger under the guise of a zeal for religion and Roman law.

The magistrate orders the lictors (rod bearers) to tear of the clothes of Paul and Silas and beat them.  Unless the accused were Roman citizens, they were normally beaten before the trial as a means of securing evidence.  Public beatings also humiliated the accused and discouraged others from following them.  After being beaten they were handed over, with the blood still oozing from their wounds, to the jailer who fasten them in stocks in the inner prison.  The inner prison was a dark, cold, damp dungeon, crawling with pest of all kind.  The stocks were wood and iron clamps, with holes for the feet. 

Verses 25-29

Locked in jail, with their wounds still bleeding, Paul and Silas carried on their very own prayer meeting (Heb. 13:15, I Thess. 5:18).   At midnight most people would be asleep.  Probably the other prisoners were awakened by Paul and Silas and wondered why one would be singing in prison at that time of night.   The earthquake was strong enough to break open the prison door and to free each prisoner from the stocks or bands, but did not destroy any of the building structure.  The jailer, awaking and seeing the cell doors open, realizing that the penalty for allowing a prisoner to escape was execution, decided to kill himself.  Paul seeing what was about to happen stopped the jailer.  Why all the prisoners remained in jail is not mentioned.  Perhaps they were shocked by what happened.  Perhaps they did not believe that they could get past other guards (vs. 29). 

Verses 30 - 34

The jailer, realizing that Paul and Silas must be representatives of a god who can deliver/save/heal (Gk. -sozo), wanted to know how he could come to know this god.  Paul's reply to this cry for salvation was brief and simple.  Believe here is the Gk. word pisteuo which means to believe, to be persuaded of, to place confidence in, to trust or rely upon.  This is more than a mental recognition of who Jesus is.  Also note that Paul did not give him a list of works that must be done.  His response is simply believe.  Romans expected the whole household to follow the religion of its head.  This verse does not imply that conversion for the rest of his family members was automatic.  Those who were in his house had to hear the Word and believe too.  The jailer, immediately upon conversion saw Paul and Silas no longer as Jew going against the Roman law, but as brothers in need of help.  He cleaned their wounds and feed them.  He rejoiced with Paul and Silas because he and his household now had relationship with God. 

Verses 35 - 40

When told they were free to go, Paul refused to leave the prison because his rights as a Roman citizen had been violated.  He had been treated shamefully (I Thess. 2:2).  The magistrates feared because their positions were now in jeopardy.  The law forbade binding or beating a Roman citizen without trial. 

b.  At Thessalonica (17:1-9) 

The journey from Philippi to Thessalonica was about 100 miles traveling south west.  Amphipolis and Apollonia were at about 30 miles intervals along the way.   Like Philippi there were no Jewish synagogues in these two cities.  Paul apparently did not stop and preach in these cities.   Thessalonica was an important city in this period.  It was the capital city and largest city in Macedonia.  The coming of Christianity to Thessalonica was a very important event.  The great Roman road from the Adriatic Sea to the Middle East was called the Egnatian Way, and the main street of Thessalonica was actually part of this road.  If Christianity was firmly planted in Thessolonica it could spread both east and west along that road (I Thess. 1:8). 

Though there is mention of Paul going into the synagogue to reason with the Jews for 3 Sabbath days, this does not imply that Paul was in Thessalonica for only three weeks.  It is believed that Paul spent an extended period of time in Thessalonica.  He was there long enough for the Philippian church to send support to him at least twice (Phil. 4:15-16).  Also, Paul worked to support himself while in Thessalonica possibly while waiting on help from the Philippians (I Thess. 2:9, II Thess. 3:7-10).  Also, many of the Thessalonican believers were not from the synagogue, but were gentiles who had practiced idolatry (I Thess. 1:9).  These all imply a greater than 3 week visit in Thessalonica.

From verse 3, Paul's preaching was chiefly designed to establish from the Old Testament scriptures, (1) that the predicted Messiah was to be a suffering and dying, and therefore a rising, Messiah; and (2) that this Messiah was none other than Jesus of Nazareth.  Their message was well received by some Jews, by a multitude of religious Greeks and by many upper class women.  Paul's success among the gentiles invoked jealousy in the unbelieving Jews.  They looked at the religious gentiles as possible Jewish proselytes and supporters of the synagogue.  It was as if Paul was stealing potential members right before their eyes.  This infuriated theses non-believing Jews.  They gathered idle loungers, who were unprincipled, from the market place and formed a mob.  The mob stormed the house of Jason were Paul and Silas were staying.  We know nothing of Jason, other than he may have been a relative of Paul's (Rom. 16:21).  When they did not find Paul and Silas the grabbed Jason and some other believers and took them before the magistrates.  They accused Jason of harboring criminals.  The crime for which Paul and Silas were accused that of being agitators (having turned the world up-side down), and proclaiming that there was another king other than Caesar.  This shows that the Jews were behind the mob (John 19:12).  The gospel caused an uproar where ever it was preached (Matt. 10:34-39).

The crowd (city council) and magistrates were upset when they heard this.  Though Thessalonica was a free city, which meant it was sovereign in its local affairs and was not subject to Roman provincial government, there was till lots of Roman influence.  The rulers would not want it to get back to Rome that they were in support or joining allegiance with another king.  They did not want to encourage Rome to set up provincial government in Thessalonica. 

This ended with Jason and the other believers putting up bail for themselves so that they could be released.  Also the bond may have been to assure that Paul and Silas would leave town.  

c.  At Berea (17:10-15) 

At this point Paul and Silas left the Egnatian Road which continued westward and headed south towards Achaia (Greece).Berea was about 50 or 60 miles southwest of Thessalonica on the eastern slopes of a mountain and was on the road to Greece.  Luke compares the Jews of Berea with those of  Thessalonica and calls those of Berea, more noble.  The Berean Jews received Paul and Silas, listening attentively to what they said and then went back and searched the scriptures for themselves to see if the preaching of Paul and Silas was true.  Because they were willing to search the scriptures and find the truth, many Berean Jews became believers.  Also many prominent women and many gentile men became believers.  (John 5:39)

The Thessalonicans did not have any jurisdiction in Berea, but a mob does not generally follow the law.  Once again these unbelieving Jews forced the expulsion of Paul.  However Silas and Timothy remain in Berea to help establish this new church.  Some brothers were sent with Paul to guarantee his safe arrival in Athens.  These brothers are then instructed to tell Silas and Timothy to join Paul in Athens as soon as possible. 

3.  The Crusade in Achaia (Acts 17:15-18:18)

            a.  At Athens 

Achaia was the province that was south of Macedonia.  Achaia is what is now called Greece.  The glory of Greece in the 5th and 4th centuries BC was already fading in Paul's day and even Athens which had been a proud, glorious city had passed its bloom.  However, Athens was still known as the greatest university town in the world.  It was the place to which men seeking learning came from all over the world.  Athens was also a city of many gods.   It was said that there were more statues of the gods in Athens than in all of the rest of Greece put together and that in Athens it was easier to meet a god than a man.  Seeing the city covered with so many statues of gods grieved Paul's spirit. 

In the great city square people met to talk, in fact there was much talking in Athens and little else.  It was the place to go to have long debates.  Here Paul had no difficulty in finding someone to talk to.

        Epicureans believed that the chief end of man was pleasure and happiness.  This pleasure was obtained by avoiding excesses and the fear of death, by seeking tranquillity and freedom from pain, and by loving mankind.  They believed that everything happened by chance; that death was the end of all; and that the gods were remote from the world and did not care or become involved in human events.

        Stoics believed that everything was God.  God was fiery spirit.  That the spirit grew duller in matter but was in everything.  They believed that everything that happened was the will of God and therefore must be accepted without resentment.  They believed that every so often the world disintegrated and started all over again on the same cycle of events.

Areopagus - Hills of Ares (Mars' Hill) was the meeting place of the Council of the Areopagus, the supreme body for judicial and legislative matters in Athens.  In the Apostolic Age its power had been reduced to oversight over religion and education.  This council consisted of about 30 members. 

b.  At Corinth (18:1-18) 

      Though the cities of Athens and Corinth were only 50 miles apart, they were quite different.  Athens was noted for its culture and learning, while Corinth was noted for its commerce and its immorality.  Greece is almost cut horizontally in half by the sea.  On one side is the Saronic Gulf with its port at Cenchrea, which brought trade from the Aegean Sea.  On the other side is the Gulf of Corinth with its port at Lechaeum which brought trade from the Adriatic Sea.  Connecting upper and lower Greece is a small neck of land about five miles across and right at the mouth of the neck sat Corinth.  All north and south traffic in Greece had to pass through Corinth.  Corinth was called the Bridge of Greece.  Also, all east and west traffic on the Mediterranean traveled through Corinth.  The voyage around the southern tip (Cape Malea) of Greece was very dangerous.  The Greeks had a proverb, "Let him who thinks of sailing around Malea, make his will".  The Port of Lechaeum was two miles west of Corinth and the Port of Cenchrea was seven mile to the southeast of Corinth.  So ships would put into port at one of these ports and have their cargo carried across to the other side.  Thus east and west travel also went through Corinth.  Corinth was called the market place of Greece.

Corinth was also a wicked city.  The Greeks had a verb, "to play the Corinthian," which meant to live a life of lustful debauchery.  Corinth was also the main center for the worship of Aphrodite, the goddess of love, promoting immorality in the name of religion.  In its day the temple of Aphrodite had 1000 priestesses who were sacred prostitutes and who at evening came down to the city streets.  Another Greek proverb was, "Not every man can afford a journey to Corinth."  Paul gives some insight on how he felt entering Corinth in I Cor. 2:1-5.  He felt weak, fearful and a bit shaky.  After the troubles he had in Macedonia and upper Achaia, region not known for riotous living, he must have wondered what would happen here in this den of iniquity (I Cor. 6:9-11). 

Verses 2-3

Upon entering Corinth Paul lived with Aquila and his wife Priscilla.  Aquila was a Jew originally from Pontus, a province in northeastern Asia Minor south of the Black Sea.  Aquila had been displaced from Rome because of an edict in A.D. 49 from Claudius for all Jews to leave Rome. Paul moved in with Aquila and Priscilla because they had the same trade, tentmakers (leather-worker).  Whether Aquila and Priscilla were Christians before they met Paul is not known.  In the middle east it was customary for a workman's shop to be down stairs and his living quarters upstairs.

The Jews glorified work. They said, "He who does not teach his son a trade teaches him robbery."  Paul was a Rabbi and according to Jewish practice every rabbi had to have a trade.  He must take no money for preaching and must make his own living (2 Cor.  11:9; I Thess. 2:9; 2 Thess. 3:8).  Since rabbi's had to have a respectable trade they never became detached from the people and always knew what the life of the working man was like. 

Verses 4-8

Once again Paul began his work in the synagogue preaching to the Jews and the Greeks who were Jewish proselytes.  When Silas and Timothy arrived they brought financial support for Paul from the Macedonian Christians (2 Cor. 11:9).  This allowed Paul to devote himself solely to preaching the gospel.  There was no longer a need to work.  He was free to respond to the urgency in his spirit to preach.  The Jews as usual rejected the gospel.  Your blood be on your own heads, is Paul's way of saying that he has done all he could and that their destruction would not be his fault.  He had discharged his duty to them (Ez. 33:4-9).

Paul then began to preach from the house of a Jewish proselyte named Justus.  His house was close by the synagogue and would be convenient for both Jewish and Gentile converts.  In verse 8 for Crispus to be call chief ruler of the synagogue means that he is a person of status and wealth, responsible for synagogue services.  The conversion of Crispus was so significant that Paul deviated from his usual practice and baptized him (I Cor 1:14-16).  There were also many Corinthian who believed. 

Verses 9-11

Some threatening circumstance must have prompted this vision from the Lord.  Maybe the conversion of Crispus and Paul's success among the Gentiles was again stirring up wrath from unbelieving Jews.  Maybe Paul was beginning to fear being driven out of Corinth as he had been from many other cities.  But God assured him that he should not keep silent, but should continue to preach.  He was not to be afraid for God would protect him in such a way that none would be able to hurt him.  "I have much people in this city" is not meant to imply that there was lots of help and support for Paul and the ministry of the Gospel.  God is simply saying that there would be many who would come to Christ in Corinth.  Remember that God already knows who will accept the call to come to Christ.  He already acknowledges those who will accept the call, as his people.  Having the assurance of safety from God, Paul remained in Corinth for one and a half years. 

Verses 12-16

When Gallio was first made proconsul or governor of Achaia, the Jews thought to take advantage of him and immediately turn him against the Christians before he settled in to his office.  Gallio is famous for his kindness and his impartial judgment as governor.  Since Gallio was a Roman proconsul any judgment pronounced by him would have set legal precedent.  The Jews started an uproar and brought Paul before Gallio for judgment.  Gallio was well aware that Paul and his friends were not guilty of any crime and that the Jews were just trying to use him for their own purposes.  Verse 13 probably refers to Paul not requiring that the Gentiles be circumcised.   Paul did not even have to defend himself.  Gallio replied that if it were a matter of wrong or of wicked lewdness, basically any offense punishable by the magistrate, he would be glad to hear them.  But he refused to judge over matters of their religious practices.  At the side of the judgment seat were the lictors armed with their official rods and Gallio ordered them to drive the Jews from his judgment seat. 

Verses 17-18

Sosthenes had become ruler of the synagogue in place of Crispus and had led the Jews in bringing charges against Paul.  As the Jews were being driven from the judgment seat, Sosthenes was beaten by the lictors and other Greeks present at the judgment seat.  This beating is more associated with a general dislike for Jews, than for anything that he actually did.  The Greeks simply saw a doorway open for them to take out some of their hated for the Jew.  This Sosthenes is later converted to Christianity and is referred to in I Cor. 1:1.

How long Paul actually stayed in Corinth is not known.  He left Corinth heading for Antioch in Syria, the church that had commissioned him to go out.  Before leaving the region, Paul got a haircut.  At some point during his journey Paul had made a vow.  During the vow, Paul would have let his hair grow (Num. 6:1-5).  Now that the time of the Nazirite vow was over, he got a haircut.  It is not know exactly what the vow was that Paul made.  When he left Corinth he took Aquila and Priscilla with him.  

4.  Conclusion of the Second Missionary Journey (18:19-22)

In vs18 Paul leaves Corinth with Aquila and Priscilla headed for Antioch in Syria, the city which housed the church that initially commissioned Paul and Barnabas.  On the way to Syria Paul stops by Ephesus.  To get to Syria Paul traveled east across the Aegean Sea.  Ephesus was a seaport on the western coast of Asia.  Paul simply stopped there because it was on the shipping route.  From verse 20 Paul did not have any intention of remaining in Ephesus too long.  It was simply a stopover.  While there however, Paul took the opportunity to preach the gospel to the Jews.  Unlike the Jews in other cities, these Jews wanted Paul to hang around longer.  Paul however, was intent on getting to the feast in Jerusalem (Passover, or Pentecost).  Paul left Aquila and Priscilla in Ephesus and left for Jerusalem.  Aparently, Aquila and Priscilla relocated to Ephesus, as we will see later.  What facilitated this move is not stated.  Paul traveled across the Mediterranean Sea about 500 miles southeast to Caesarea, a seaport in Palestine.  From Caesarea Paul traveled to Jerusalem, about 65 miles southeast.  In Jerusalem there is no mention of him keeping a feast.  This might imply that the ship docked too late for him make the feast.  In saluting the church Paul probably took time to give a testimony of the work God was doing in Macedonia and Greece.  He then left Jerusalem and went to Antioch in Syria, about 250 miles north of Jerusalem.

                        Paul began the second missionary journey by leaving Antioch of Syria to revisit churches in Derbe, Lystra, Iconium and Antioch of Pisidia; all of which were started on his first missionary journey.  On this second journey he established new churches in Philippi, Thessalonica, and Berea; all in the region of Macedonia.  He also established new churches in Athens and Corinth; both of which are in Greece.  He then ends the journey with brief stops in Ephesus and Jerusalem, and finally returns to Antioch of Syria; his starting place. 

5.  Paul's Third Missionary Journey (Acts 18:23-21:16)

                        This portion of scripture will be discussed in 6 sections; a) initial travels (Acts 18:23); b) conquest of Ephesus (18:24-19:41); c) in Macedonia and Greece (20:1-5); d) at Troas (20:6-12); e) at Miletus (Acts 20:13-38); and f) the return trip to Jerusalem (21:1-16). 

a.  Initial travels (18:23) 

  Luke quickly covers the first part of Paul's third missionary journey saying that leaving Antioch Paul went all over Galitia and Phrygia.  This would send Paul back through cities like Derbe, Lystra, Iconium and Antioch of Pisidia.  In these cities Paul visited the churches to check on and strength the believers.  Luke probably covers this time period with only this one statement because he wants to focus on Paul's time in Ephesus and the establishment of a church there.  On the way to Ephesus (which was in Asia) Paul would have traveled through region including the cities of Colosse, Philadelphia, Laodicea and Sardis.  Though churches were started in all of these cities, there is no evidence that Paul ministered in these cities.   Paul wrote a letter to the Colossians not because he had visited them but because he had heard of their faith (Col 1:3-4).  Paul also wrote to the church at Laodicea (Col. 4:16).  This letter has aparently been lost. 

b.  Conquest of Ephesus (18:24-41) 

      In this section we have 1) the ministry of Aquila and Priscilla (18:24-28); 2) the ministry of Paul (19:1-12); 3) a surprise attack (13-22); and trouble in Ephesus (23-41). 

1.  The ministry of Aquila and Priscilla (24-28)

Before Paul returned to Ephesus, Apollos, an Alexandrian Jew showed up and began to preach in the synagogue.  Alexandria was a celebrated city in Egypt located on the southeastern shore of the Mediterranean Sea.  It was named after its founder, Alexander the Great.  Alexandria was populated by a variety of nationalities, including Greeks, Jews and Orientals.  It was noted as the cultural center of Egypt.  A person educated as Apollos was in Alexandria would be well learned.  His eloquence enabled him to express clearly and skillfully what he had learned in diligent study of the Old Testament. 

vs.  25-26  - Apollos was instructed, probably by some of the disciples of John the Baptist, on John's teachings concerning Jesus, but no more.  With what he knew of John's teachings and from his diligent study of the Old Testament, he had come to understand and believe Jesus to be the Messiah.  It is obvious from 19:3 that Apollos who was teaching in Ephesus did not know about Christian baptism and the baptism with the Holy Spirit.  He was still operating on the baptism of John.  John's baptism symbolized cleansing by God because of repentance towards God.  Christian baptism symbolizes union with Christ in His death, burial and resurrection by means of the baptism of the Holy Spirit (the rebirth experience)(Rom. 6:3-10; I Cor. 12:13; Gal. 3:27).

The preaching of Apollos, heard by Aquila and Priscilla, was not incorrect; but rather was incomplete.  They explained the way of the Lord more accurately to him.  The rest of the message was made know to him.   Aquila and Priscilla probably spoke to him concerning the ascension of Christ, Christian baptism and the coming of the Holy Spirit.  Note that they spoke to him privately.  Care was taken not to wound him.  He was zealous and dedicated to proclaiming the message that the Messiah had come.  He simply did not have the whole story.  Note also that they went to him.  They did not wait for him to leave and then address the people to whom he was talking, nor did they write to Paul or Jerusalem to report what Apollos was doing.  They simply sat down and talked with him. 

Vs. 27-28 - When Apollos wanted to go to Greece, specifically to Corinth, he was sent with a letter of recomendation by the Christians in Ephesus.  Apollos was used mightly in Corinth, openly preaching to the Jews and Gentiles (I Cor. 1:12; 3:4-6, 22; 4:6; 16:12).   

Ephesus was the capital of the Roman province of Asia.  It was located on the west coast of Asia Minor on the Aegean Sea.  Because of its fine harbor facilities and the roads which converged in Ephesus, it became the most important commercial center in Asia Minor.  The city was most widely known for its temple of Artemis (Diana), one of the Seven Wonders of the World. 

We are in a section of scripture which discusses Paul's third missionary journey.  This portion begins at Acts 18:23 and runs through Acts 21:16.  This journey began with the same intent as the second journey; to go throughout the regions he had previously visited and strengthen the churches (Acts 18:23).   This portion of scripture is discussed in 6 sections; a) initial travels (Acts 18:23); b) conquest of Ephesus (18:24-19:41); c) in Macedonia and Greece (20:1-5); d) at Troas (20:6-12); e) at Miletus (Acts 20:13-38); and f) the return trip to Jerusalem (21:1-16).           

2.  The Ministry of Paul (19:1-12)  

We are still in a section of scripture associated with Paul’s third missionary journey.  We have discussed Paul’s initial travels (Acts 18:23); and the conquest of Ephesus (18:24-19:41).  Tonight we will attempt to cover Paul’s trip to Macedonia, Greece, Troas and his travels to Miletus.  

c) in Macedonia and Greece (20:1-5) 

                        As Paul had before purposed to do (Acts 19:21), he left Ephesus with the intent of going first to Macedonia and then to Greece.  It seems that his purpose in this journey was not only to strengthen the brethern in these churches, but also to collect an offering to be taken to the church at Jerusalem (I Cor. 16:1-5; 2 Cor. 9:1-5; Rom. 15:26).  On the way to Macedonia Paul stopped by Troas (2 Cor. 2:12-13).  Here he ministered the Gospel.  He was also distressed because he was expecting to meet Titus at Troas to receive a report from the Corinthian church (2 Cor. 8:6).  Paul had sent Titus to help correct some of the problems in the Corinthian church and to collect for the saints at Jerusalem (2 Cor. 7:13-15; 2 Cor. 12:17-18).  How long Paul stayed in Troas on this visit is not stated, but he left there to go to Macedonia.  It is probably the church at Philippi that Paul visits in Macedonia.  This church was started on his second missionary journey. 

  When Paul reached Macedonia, Titus had not arrived there either.  Paul became worried for him (2 Cor. 7:5-7).  He was also anxious to know what the effect of his first letter to the Corinthian church had been.  Titus finally arrived and Paul’s fears were abated.  The report from Corinth was good.  From Macedonia Paul wrote 2 Corinthians and dispatched it by Titus and to others who are un-named (2 Cor. 8:16-24).  These men were sent to Corinth ahead of Paul to take up a collection for the saints at Jerusalem. 

  After leaving Macedonia, but before going to Greece it is believed that Paul visited Illyricum (Rom. 15:19).  Illyricum also called Dalmatia lies north of Macedonia along the east coast of the Adriatic Sea.  It is now equivalent to Yugoslavia.  How long Paul was in Macedonia and Illyricum is not stated.

  Paul stayed in Greece for three months.  While visiting the church of Corinth in Greece, Paul wrote the Book of Romans and sent it by Phebe a woman from the church of Cenchrea in Greece (Rom. 16:1). 

vs. 3 - It seems that as Paul was about to sail to Syria (headed to Jerusalem), he was informed of a plot to kill him (possibly to murder him while aboard the ship and throw him overboard).  Discovering the plot, Paul decided to go back the way that he had come; traveling by land to Macedonia and then by ship to Syria. 

vs. 4-5 - The seven men mentioned here were representatives from the churches where money had been collected for the saints at Jerusalem.  This offering would show the Jewish Christians that the Gentiles accepted them as their brothers. 

Sopater is mentioned again only in Romans 16:21 where he is sending greetings along with Paul to the Romans.  He is mentioned as being a kinsman of Paul, but of what kin, is not said.  Sopater was from Berea in the province of Macedonia about 20 miles south of Thessalonica and 100 miles south of Philippi. 

Aristarchus - We met this man in Acts 19:29 when he was dragged into the theater during the silversmith’s riot.  He is a Macedonia from Thessalonica who sailed with Paul in his imprisonment to Rome (Acts 27:2).  He is believed to be of Jewish descent and to have voluntarily spent time with Paul in prison in Rome (Col. 4:10-11).  According to tradition he was martyred under Nero’s reign. 

Secundus - never mentioned again 

Gaius - Two descriptions of the origin of this man are given.  He is listed among those from Thessalonica, but is said to be from Derbe.  Thessalonica is in the province of Macedonia, while Derbe is in the province of Galatia.  It is likely that Gauis has his family origin in Derbe, but had moved and lived in Thessalonica for a period of time.  If this is the case, then this Gaius is the same man that we met in Act 19:29 who was also dragged into the theater during the riot. 

Timotheus (Timothy) - We met Timothy in Act 16:1-2 when Paul visited Derbe and Lystria on his second missionary journey.  It is believed that he was converted on Paul first journey.  His father was Greek, but his mother Eunice and his grandmother Lois were Jews (I Tim. 1:5).  On his second missionary journey, after circumcising Timothy, Paul selected him as a traveling companion.  He was left by Paul at Berea in Acts 17:10-14.  He was present with Paul during his ministry in Ephesus and was sent by him to Thessalonica (Acts 19:22). He later joined Paul in Corinth and brought a good report on the progress of the Thessalonician church (I Thess. 3:6-7).  He is probably listed among the Thessalonican because he spent so much time ministering to this group. 

Tychicus - He is described by Paul several times as being a faithful minister and hard worker.  He was sent by Paul to the church at Ephesus (II Tim 4:12, Eph. 6:21-22) to check on the church and to update them on Paul’s status while he was in prison.  He was also sent along with Onesimus to the church at Colossae to deliver the apostles letter and to inform them of Paul’s state (Col. 4:7-9).  He is a suggested replacement for Titus in Crete when Paul desired for Titus to join him in Nicopolis (Tit. 3:12). 

Trophimus - An Ephesian Christian who is later seen with Paul in Jerusalem (Acts 21:29).  He was later left by Paul in Miletus because he was sick (2 Tim. 4:20). 

These men are believed to have travel from Corinth to Troas by ship to await the arrival of Paul who was making the trip by land, going back through Macedonia.  It also appears that Luke, the writer of Acts, rejoins Paul again in Macedonia.  (Note the us in verse 5 and we in verse 6.)  

            d) at Troas (20:6-12) 

This portion of scripture clearly shows that the church met for fellowship (including communion and possibly a fellowship meal) on Sunday.  Since Paul would be leaving the next day, his sermon was extremely long.  It was midnight (i. e., dark) and torches were being used to light the room.  Torches made the room hot and used up oxygen.  This along with a crowded room, and a long message caused Eutychus (fortunate) to fall into a deep sleep.  Meetings were typically on the upper floor because the rooms there were larger.  Eutychus fell from the window and Luke pronounced him dead.  Paul went down and laid on him, resurrecting him from the dead in the same manner as Elijah and Elisha had used (I Kings 17:21, II Kings 4:34-35).  The people were over-joyed at seeing the young man resurrected.  They hung around till daybreak just talking and fellowshipping.   

e.  at Miletus (Acts 20:13-38) 

vs. 13-16

Paul chose to stay in Troas longer than his companions.  They left by ship and was to meet Paul in Assos which was about 20 miles south of Troas.  The ship leaving Assos is traveling south in the Aegean Sea.  Mitylene, Chios, and Samos are small islands off the coast of Asia.  These are like bus stops along the route, all within a days journey of one another.  Samos was about 10 miles from Ephesus, but Paul decided not to make a stop in Ephesus.  He was trying to reach Jerusalem in time for Pentecost.  If he went to Ephesus it would lake him too long to visit with and say goodbye to his many friends there.           

vs. 17

From Miletus Paul sent to Ephesus and requested that the church leaders join him in Miletus.  Miletus was about 30 miles south of Ephesus.  Evidently the ship had a layover of several days in Miletus.  When the elders arrive, Paul begins a long discourse or sermon with them.  The discourse is in 4 parts: 1) a review of Paul’s past 3 year’s ministry in Ephesus; 2) a description on the present situation; 3) future responsibilities of the Ephesian elders; and 4) closing statements. 

1.  Review of Paul’s Ephesian ministry (vs.18-21)

              Paul says to these elders, “you know the character that I have displayed while ministering unto you.  He ministered, serving God with humility, not exalting himself, but exalting the Lord Jesus Christ.  He served God in the midst of tears and many trials; mainly resulting from the attacks of the Jews on his life and against his ministry.  In verse 20 Paul says that he did not withhold anything from them that would have been for their good or edifying to them.  He taught out in the open, doing nothing in secret, and often moved from house to house.  This implies that there were several church houses and it is possible that the elders now present with Paul were the overseers of each of the churches.  Repentant is that state of the heart arising from a sincere understanding that one is walking (living) contrary will of God.  Repentance is to be directed towards God, because God is the party who has been dishonored and disrespected by our sin (Rom. 3:23).  Repentance means to turn away from one’s sin and walk towards the desired will of God.  Faith is to be directed towards Christ because it is only through His sacrificial giving of himself that the gap between man and God, caused by sin, is bridged. (Is. 59:2, I Pet. 3:18) 

2.  a description of the present situation (20:22-27) 

In spite of repeated warnings from the Holy Spirit that trouble awaited him in Jerusalem, Paul was bound and determined to go there.  Though it is not stated he is probably going to deliver the offering collected for the poor saints in Jerusalem (Rom. 15:25).  Up to this point we are not told how the Spirit had warned him of his troubles in Jerusalem.  However, in Rom 15:30-31 Paul ask for prayer for his time in Jerusalem.  What he is asking in prayer would seem to indicate that he is suspecting trouble.  Though he had been warned several times, Paul was determined to stay to the course, even if it meant giving his life (Phil. 3:7-8).  Because of the warnings he had received he knew that we would not be coming back that way again.  Paul’s intent by saying that he was pure from the blood of all men was to say that if any who had heard him should perish, it would not be his fault.  This is in keeping with Ezk. 33:1-6. Paul had not strayed from teaching to all who would listen, the revealed will of God. 

3.  responsibilities of the elders (20:28-31) 

In these verses Paul gives both a charge and a warning.  He charges the elders to guard or take care of themselves and all the flock that God had left in their care.  It is important to realize that before they could provide for the flock they had to care for their own spiritual well-being.  These men are called both elders and overseers.  The term elder is of Hebrew origin and stresses the dignity of the office as leader.  The term overseer is mainly Greek and emphasizes the responsibility of the office, namely to care for or look after others.  The importance of the flock is made known by calling it the church that belongs to God and noting that he has purchased the church with his own blood (I Pet. 1:18-20).  This flock is valuable to God and thus the elders are to take care of it and feed it as a shepherd would care for and protect his sheep. 

The warning is seen in verses 29-31 and explains the need for charging the elders to guard themselves and the flock.  False teachers, like savage wolves, would come in among the flock, and even some who were in the church group would distort the truth.  Some would make schisms or splits in the church in order to get a following to support them (I Tim. 1:19-20, 2 Tim. 2:17-18, 2 Tim. 3:1-9).  During the 3 years in Ephesus, Paul says that he warned them repeatedly about the false men who would come to bring division in the church (I Cor. 14:33). 

4.  closing statements (20:32-38)

In closing Paul commits them first to God and then to the Word of His grace.  Though trust in God is essential, it must be accompanied by obedience to His Word.  Trust in God and obedience to His Word  would lead to one being edified or built up, and to an inheritance among all those who are set apart for God (Eph. 1:11, Col. 1:12, I Peter 1:3-4).

Also in closing Paul reminds them that while he was in Ephesus he worked to support himself and the companions who traveled with him.  Pauls hard work enabled him to help the weak (Eph 4:28).  In this Paul set an example showing that it was better to receive than to give.   Where or when Jesus said this is not known. 

At the end of his discourse Paul knelt and prayed with the elders.  The people were very sad to see Paul go, and were even more upset by the fact that they would not see him again.