The Second Missionary Journey, continued

The Second Missionary Journey

(Continued)

Leaving Philippi behind them, Paul and Silas journey through Amphipolis and Apollonia and thence to Thessalonica (the ancient name for the modern Saloniki) where the missionaries preach for three Sabbaths (possibly weeks) in the local synagogue where they “reasoned with them from the Scriptures” (Acts 17:1-3) In the beginning stages of their preaching and teaching campaign the success was perhaps the most notable that Paul and Silas had experienced to that time. Acts 17:4 mentions that some of the Jews there yielded to Paul’s “persuasion”, “casting in their lot” with the missionaries, and that of the Greeks who already, in their limited knowledge of God, had reached a spiritual experience called “devout”, “a great multitude” were won; among them “not a few women” of the best social standing.

But as the work progressed with good results the Jews were stirred to jealousy and sought to apprehend Paul that they might disengage him from his work. To implement them in the nefarious work they gathered together a group of “certain vile fellows of the rabble, and gathering a crowd, set the city in an uproar” (Acts 17:5) To accomplish their ends these Jews will also resort to violence, and if necessary, bloodshed.

The inference of Acts 17:5 is that Paul and Silas had made the home of Jason a sort of headquarters while they carried on their work in Thessalonica. With the intent of arresting or kidnapping Paul and Silas, the Jews, supported by their rabble-rousing cohorts, assaulted the house of Jason. Much to the disgust of the rioters, either because they were securely and secretly hidden or were not at that time present with the brethren, the missionaries could not be located. In a sort of angry reprisal the rabble dragged Jason and other of the believers out of the house and brought them before the city magistrates.

The complaint the Jews lodged with the magistrates reveals something of the success which Paul had gained here and in other areas “the ones that have turned the inhabited earth upside down, these are now present in Thessalonica and Jason has taken them under his patronage”. Above and beyond this charge they accused the entire group of believers of being guilty of treasonable conduct in that they claimed another than Caesar to be their king; namely, Jesus (Acts 17:6-7)

On this particular occasion, however, the Jews were unable to make their charge produce the results they desired. Although the “multitude and the rulers of the city were troubled” they found nothing wherewith to legally charge them; so they were forced to release them, but only “when they had taken security of Jason and the rest”. They either secured a promise from Jason, who appears to have been a personage of considerable importance in the community, that no more trouble would transpire, or else they secured a payment of what we would in our day call “bail”; that is, a forfeiture of a stated sum of money if and when another such event transpired (Acts 17:8-9)

True to his promised security, Jason and the fellow-believers immediately sent Paul and Silas away, dispatching them in the night time, unto Beroea (Berea) (Acts 17:10) Some biographers of Paul’s life carefully point out that he may have left Thessalonica by night because of fear of being assassinated by some of the dissenting Jews or else by a member of the rabble hired for this particular purpose by the Jews.

Later on, in the first Epistle that Paul sent to Thessalonica (while he was at work in Corinth), Paul himself presents a relatively full picture of his marvelous energy, his torments, his tenderness, and his power of persuasion that was his while he worked with the Thessalonians. He reminded them that he did not merely preach the Gospel, but lived it! While in their midst he had belabored himself “night and day” so as not to become a burden to any one of them. He had also endeavored to be extremely simple in his preachments so that even the most illiterate could understand him. In his exhortations to them he had been “as when a nurse cherisheth her own children”. In view of all this willingness on his part to even give his life for their souls, and since his chief desire was only to tell them everything; could he not make full demands upon their faith? Such a demand was understandable seeing that the word which he was spreading was not his own, but God’s. Had He not confirmed it by healing their sick and by the endowment of spiritual attributes of various types upon the believers? Had not the power of God, exhibited through the preaching of the Word, prepared them for persecution; even as he himself had so soon had the opportunity to show them that he himself knew how to suffer?

In view of this statement from Paul’s own hand, it must have been with saddened heart and disquieted spirit that Paul crept out of Thessalonica in the night time. Paul was learning to be content regardless of the state in which he found himself! Consequently, with seldom equaled constancy, a constancy which we are over and over again forced to admire, Paul entered the synagogue at Berea to preach the Gospel; even as he had done throughout the most of his journeys (Acts 17:10) But these Jews here at Berea received the word of the Lord with a notable open-mindedness, showing all the “favorable inclinations” which Jews in other areas had not evidenced. So successful and exceptional was the success of Paul at this time that each day they applied themselves to their Scriptures (the Old Testament) to test “whether it had these things that way”.

Because, records Luke, “these were more noble than those in Thessalonica; they received the word with all readiness of mind, and many of them believed”. Here, again, the group of converts included not only Paul’s brethren after the flesh, but also “not a few” Greek men and women of notable standing (Acts 17:11-12)

How great a length of time Paul’s spiritual program would have proceeded in this satisfactory manner we cannot discern. Possibly it would have been indefinitely; for, in the end, it was the Thessalonian Jews that came over to Berea and stirred up persecution against Paul. These trouble-makers came “there too” exhibiting the same spirit that they had manifested in Thessalonica, stirring up and annoying the multitudes. The evidence is that their hatred was particularly centered upon Paul. Finally, Paul was forced to leave Silas and Timothy behind to further promote the work while he, alone and unescorted, departed “as far as the sea” (Acts 17:13-14)

It so happened, however, that the believers who accompanied on this journey “as far as the sea”, Paul, who was unescorted in so far as members of the missionary party were concerned, finally bring him to Athens. Once there the Apostle dismisses the accompanying brethren with a charge to retrace their journey to Berea and there inform Silas and Timothy “that they come to him with all speed” (Acts17:15)

Paul’s reaction to all this mistreatment in Thessalonica and Berea was stated in his letter to the Church at Thessalonica in which he wrote “for ye, brethren, became followers of the Churches of God which in Judea are in Christ Jesus for ye also have suffered like things of your own countrymen, even as they have of the Jews who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men forbidding us to speak to the Gentiles that they might be saved, to fill up their sins always for the wrath is come upon them to the uttermost” (I Thessalonians 2:14-16)

So Paul, being driven out of one missionary field after another, comes as a fugitive to Athens. For half a millennium before Paul’s entrance into Athens the city had been building up a great reputation for art and culture; in fact the city had long been the world’s recognized center for these. Athenian historians, orators, poets, generals, statesmen and philosophers were well known and revered all over the world of Paul’s day. And the architecture, the sculpture, the beauty of Athens was also unrivalled in that crowning age of sculpture and architecture.

Notwithstanding all this, the golden age of Athens, when we think in the terms of Paul’s day and time, was far in the past. Even so, the shining glory of those bygone days did still linger over such areas as the Acropolis and other great architectural masterpieces. It might be said that Athens, in Paul’s day, was a city in which the form of philosophy and the pride of culture still remained even though, in a manner of speaking, the spirit had gone out of the body.

Luke seems to have been fully aware of this decadent condition; for he points out in Acts 17:21 that the Athenians of Paul’s day “found time for” nothing else than “telling something or hearing something new”. Luke also speaks of “strangers” taking part in this curious pastime; it seems apparent that this “gossiping spirit seems to have affected a large number of the “sojourning guests” who made this city their occasional port of call.

The whole inference of the Scriptural story, with which secular history is in agreement, is that the Athenians, despite the serious decline in their outward glory; and it is clear and plain that an inward decline had transpired as well, remained to a large extent what they had always been a gay-minded, relatively care-free people with an inquiring nature, keenly intelligent, greatly enamored with gorgeous pageantry and fine language, much more indolent than agitated, considerably more boastful than patriotic, outstandingly more idolatrous than soundly religious.

It was to such a people that Paul brings the message of the Gospel of the Lord Jesus Christ. Paul speaks out in the midst of their idolatrous, sinful confusion, speaking his message in the midst of their market-places. Luke carefully tells us that while he waited for Silas and Timothy to rejoin him here “his spirit was provoked within him as he beheld the city full of idols” (Acts 17:16) In the next breath Luke recalls that Paul “reasoned in the synagogue with the Jews and the devout persons and in the market-place every day with them that met him” (Acts 17:17) In these discussions and messages Paul spoke to them about the essentials of his Gospel; Jesus and His resurrection (Acts 17:18)

Indeed, Paul’s spirit had become “provoked” because the city was “full of idols”. The text suggests that, while he was waiting and observing, passing up and down the streets of Athens, he noted the many idols lining the streets and superimposed upon the various buildings. If he entered into any of their homes, apart from the Jewish monotheists, or a temple, idols stared out at him with unseeing eyes. Because this city given over to idols aggravated his spiritual senses, he reasoned with all classes regarding their error. Almost at once this reasoning became a daily practice as he dealt with whosoever might happen along; “with them that met him”.

Within a very short time his “daily reasoning’s” came to the attention of the two leading religious groups in the city of Athens; the Stoics and the Epicureans. These two groups of diverse philosophers took an especial interest in the missionary and his new message “and they took him, and brought him unto Areopagus (Mar’s Hill), saying, May we know what this new doctrine, whereof thou speakest, is?” It is interesting to notice that, despite their obvious interest in Paul and his message, they spoke of him as “a babbler”; more correctly, “a dabbler”. In the Greek the word that they used is that which is used for a bird that feeds by picking seeds out of street refuse. In sarcasm they expressed wonderment as to what he would say, doubting whether or not he could get enough facts together to make out an intelligent statement of his views. The tone of the audience that gathered about Paul on Mar’s Hill was definitely one of contempt for this “setter forth of strange gods” (Acts 17:18-21)

On Mar’s Hill Paul faced a peculiar audience. The Stoics and Epicureans were worlds apart in their beliefs and practices. The Stoics were an outstandingly idolatrous, religious sect whose aim was to secure conquest over evil by a perfect self-control. But, unfortunately, in Paul’s day the Stoics he faced on Mar’s Hill were a group whose doctrine and practice had hardened into pride, despair and a curious belief that God is in everything and everything is God. Conversely, the Epicureans were the Atheists of their day and time. Consequently, they approached the problem of living light-hearted, flippant and selfishly. In Paul’s day they also degenerated into those who, out of mere love of pleasure, sought out and indulged in every lustful pursuit.

Faced with such an audience Paul skillfully introduces the subject of God after taking notice of and complimenting their religiosity. But he immediately waves aside their worship of idols by taking an argument from nature; that the “unknown God” whom they worshipped was He who had created the world; and presses upon them that the true God is very near to those who are groping in the dark toward him (Acts 17:23-25) He then presents this God as the living God who is the center of all life and the Father of all men, but, being a Spirit, He is to be worshipped in Spirit. Moreover, this God commands repentance from sin and will judge all by the Man whom He has sent and whom He raised from the dead (Acts 17:26-31)

At this point the sermon is brought to an abrupt end. It is logical to assume that Paul desired to say more about Jesus, but his audience refused to permit him to continue his message. When he mentioned the resurrection of the dead some of his audience laughed in his face and others of his listeners politely excused themselves with the statement that they would talk with him again about “this matter”. Thus, almost as abruptly as he had been brought to Mar’s Hill Paul left, but he left, whatever keen disappointment he may have felt, with the knowledge that he had been faithful to Christ and to the truth. Years later, in writing to the Church at Rome (Romans I, II), he possibly remembered his experience in Athens and wrote at length concerning man’s heathen practices which had drawn him so exceedingly far away from God.

It must be pointed out, however, that in formulating an opinion of these Athenians who gathered about Paul on Mar’s Hill, the student must be careful not to overlook the truth that nineteen centuries of Christian preaching and teaching has made even the worst of sinners, especially in our present era, familiar with the essentials of Paul’s sermon at the Areopagus. These Athenians, heretofore uninstructed in to Word of God, as they listened to the message of Paul could hardly be expected to understand it; to them it seemed almost bizarre. Their problem that day is but another proof that ignorance and unbelief have from the beginning of time been the forte of the evil one, Satan!

Nevertheless we cannot wholly excuse these Athenians. History reports that they long resisted the Gospel. Their philosophical skepticism, their deliberate loyalty to festivals and processions, the lure of their traditional images, their fierce national pride; all of these, and more, bound them, long after Paul’s day, to the ways of the past. It is noted that even in the second century after Christ they were guilty of deserting the Churches “en masses” and returning temporarily to pagan practices.

But Paul decided not to wait and give them an opportunity to hear him again in “this matter”. Leaving behind a nucleus of believers, of whom Dionysius the Areopagite and a woman named Damaris are the only ones mentioned. Paul makes his journey to Corinth. His reasons for leaving Athens before being joined by Silas and Timothy are not stated.

As Paul entered into Corinth he made his way into the city that was, at that time, the center of the world’s sin. In distance Corinth was fifty miles from Athens. Two centuries before Paul’s time the city had been destroyed in one of the forays of the Roman armies, but it had been subsequently rebuilt on a splendid scale so that, as Paul entered into the city, it was one of the great commercial centers of the then known world. Consequently it was filled with all of the vices which cling to a rich commercial center. For a truth Corinth had almost sanctified iniquity; social sin was rampant on every hand. Conservative estimates have it that there were a thousand “consecrated prostitutes” alone who were connected with its temple worship.

To such a sin-burdened area came the Apostle Paul with the Gospel, bringing the power of God unto salvation to every one that dared to believe. Almost immediately, as was his established custom, Paul embarked upon a ministry which evidenced the special presence and approval of God (Acts 18:1-11) From a study of I Corinthians 2 it is determined that Paul carefully and thoughtfully studied his method of approach to the Corinthians. Being possessed with a full knowledge of the characteristics of this city, which in many ways must have reminded him of his hometown Tarsus, his determination was to employ a clear, plain teaching and preaching of the Gospel of the Cross. From the study of II Corinthians 10-13 it appears that he was well prepared for the criticism which came to him in abundance.

About the same time that he entered into Corinth Paul came in contact with another Jew by the name of Aquila with whom, because he was of the same trade of tentmaking, and because the missionary by his own choice or refusing to be dependent upon the Churches was now under the necessity of making his own way, an arrangement was made whereby the two conducted their business affairs together. The book of Acts does not in any wise give the impression that either Aquila or his remarkably talented wife, Priscilla, were already Christians when they contacted Paul, but the usual supposition it that they were. Acts does indicate, however, that these two individuals became of tremendous help and assistance to the Christian cause in Corinth; especially to Paul.

As Paul had done in other areas, he made the local synagogue his first preaching station. As always he endeavored to persuade the Jews, and the devout Greeks that gathered in the synagogue, concerning the salvation that was available in Christ Jesus. Although the letter was not written to this congregation here at Corinth, I Thessalonians 2 contains a description of Paul’s “entrance in unto” unbelievers in those days; a method which he surely would have employed in Corinth.

In the process of time Paul’s associates, Silas and Timothy, joined him in Corinth and, bringing excellent reports concerning the saints in Macedonia and, according to II Corinthians 11:9 and Philippians 4:15-16, also bringing a goodly sum of money for Paul’s support, he “was constrained by the word”, apparently devoting himself wholly to it and, for the time being at least, leaving off entirely secular work.

But opposition soon became noticeable for the Jews here at Corinth “opposed themselves and blasphemed (that is, spoken violently against Christ) (and) he shook out his raiment and said unto them; your blood be upon your own heads; I am clean; from henceforth I will go unto the Gentiles.” And go unto the Gentiles Paul immediately set out to do. He left off working in the synagogue and established his headquarters for the work among the Gentiles in the home of one Titus Justus. A second look at the text will indicate that this change-over made by Paul was not without a certain amount of irony; the home of Titus Justus was “joined hard to the synagogue” Even so we cannot charge Paul with having taken this step out of spitefulness. Rather, it was doubtless his desire to be near enough to the synagogue to attract any who might truly seek after his religious teaching. In that Crispus, the ruler of the synagogue became soundly converted, along with his entire house, this plan of Paul gives evidence of good success; in addition to the Jews converted “many of the Corinthians hearing believed and were baptized”.

In the pursuance of his missionary activities in Corinth Paul received a special visitation of God who came to him in a night vision. In the vision God spoke to Paul in a similar language that He had used in His messages to Moses and Joshua “do not be afraid”. The supreme reason that God gave to Paul for being unafraid was the promise “I am with you”. The next portion of God’s message would seem to imply that the opposition in Corinth had caused Paul to falter somewhat, possibly desiring to move on to another field of labor. The command of God to Paul was “to continue speaking and not become silent at all; for I have much people in the city”. Hence, because “God has in this city a people that is numerous” Paul is appointed to gather them out and set them over into the kingdom of the Son of His great love.

Strengthened and encouraged as a result of this night vision, Paul settled down to the work before him and “dwelt there a year and six month, teaching the word of God among them”. As a result of these renewed labors not only was a large membership built up here in Corinth, but the Church became a center from which was sounded out the word of God throughout all of Achaia. The Church at Corinth may even have become the center from which other Churches sprang up; for, in Romans 16:1, we read of a Church at Cenchrea which was the port of Corinth.

Paul’s vision in the night did not, unfortunately, do away with the Jewish persecution efforts; after some time, the Jews raised up opposition a second time in an effort to thwart Paul’s success. The persecution seems to have burst out somewhat suddenly upon Paul, happening on this wisdom one day, while being occupied with speaking in the street (or in some kind of enclosure that was opened to pedestrians), a band of men fell upon him and led him by force to the city’s tribunal who was Gallio, the proconsul of Achaia. Before him they brought against Paul a charge containing a most audacious formula; “this man persuadeth men to worship God contrary to the law” (Acts 18:12-13)

In deciphering this charge which they flung at Paul it is needful to again keep in mind that, in preaching doctrine that was offensive to Jewish Law, Paul might be said to have flouted the authority of Rome; preaching God’s word so as to cause men to worship contrary to the (Roman) Law. As previously outlined, the Romans recognized the religion of the Israelites and, if any one molested the Israelite’s religion, it was tantamount to defying Rome’s power and menacing her Law; even perhaps menacing her own pagan gods!

It turned out, however, that when Gallio discovered that the whole question before him revolved around the teaching having to do with worshipping God; the God of the Jews, in a different and new manner, he would have nothing to do with the case. He bluntly and conclusively informed those who had brought Paul before him that “since it is inquiries about a word (most likely Messiah) and names and a Law that belongs to you Jews, look to it yourselves; I do not wish to be judge of these things”. Then, suiting action to word, he had his courtroom cleared; “he Drave them from the judgment seat” (Acts 18:14-16)

In connection with this abortive attempt to silence Paul, Acts 18:17 gives the additional information that “they (beyond doubt the Gentile crowd which was evidently observing the proceedings) all laid hold of Sosthenes, the ruler of the synagogue, and beat him before the judgment seat”. Luke adds that Gallio, in haughty indifference, “cared for none of these things”.

But the days were fast approaching the time when Paul would leave Corinth and, so it was; “having tarried after this yet many days” he took his leave of the brethren and sailed for Syria. Two events of considerable interest were connected with this leave taking

(1) His good friends and fellow-laborers, Aquila and Priscilla, accompany him on his journey and are left behind by Paul in Ephesus.

(2) Acts 18:18 speaks of the fact that Paul had “shorn his head in Cenchrea for he had a “vow”; a vow which he imposed upon himself for reasons which are not given in Luke’s account.

If, therefore, we are to gather some idea about Paul’s vow-taking at this time, we will have to search sources outside the Scriptures. Vow-taking similar to this which Paul undertook was a Jewish form of devotion which would undoubtedly have affected the thinking of his companions deeply. After some mortal danger or it might have been a great sorrow, the Jews would bind themselves by a vow similar to the one taken by Paul as an expressive sign of their gratitude to the Lord. The most predominate procedure was to temporarily abstain from all use of wine and to shave off their hair. In many instances there was a considerable amount of fanaticism connected with the taking and observance of these vows.

We cannot, from what we know of Paul, accuse him of any fanaticism. If nothing else, we learn from this incident in the life of Paul that he was not a fanatic. That is to say, where national traditions and customs did not in any wise run counter or in opposition to his beloved Gospel, he spontaneously returned to the practices and customs of Jewish piety.

We cannot, also, accuse him of thoughtless observance of a Jewish custom. We may rest assured that this vow, as illustrated in the Old Testament vow of the Nasserite, was more than a hasty act of simple compliance with a certain ceremony or ritual. The whole tenor of the story indicates that this vow was a direct understanding between Paul and God upon a certain fact of which we are not cognizant!

Most chronologists are agreed that it was probably some time before the latter part of Paul’s stay in Corinth that he wrote the Epistles to the Thessalonians; most likely soon after Timothy and Silas joined him in Corinth. The years A.D. 52 and 53 are usually given as the date when the Thessalonican Epistles were written.

Not counting the book of Hebrews over which much controversy has raged in regards to its authorship, thirteen of the letters that Paul wrote have been preserved in the canon of the New Testament. That he may have written considerable more than thirteen letters is not at all impossible; in fact, has some foundation in Scripture for in I Corinthians 5:9, Paul, apparently alludes, to an Epistle that he had written but which is entirely lost to us today.

Paul’s growing custom of writing letters to Churches and Church individuals was also practiced by many of the other leaders in the early Church; Timothy, Titus, Polycarp and a host of others. So it must be comprehended that God has chosen only those letters which He desires us to receive and reverence and which are divinely inspired, in the strict sense of verbal inspiration, for the designated purpose of receiving, maintaining, and exhibiting a good Christian experience.

As any student of the Scripture understands, the thirteen Divinely inspired letters of Paul are in the New Testament canon, the other eleven; in addition to First and Second Thessalonians; being written as follows

Romans Written from Corinth during the Apostle’s third visit to Corinth (II Corinthians 13:1) in A.D. 60.

I Corinthians Written in A.D. 59 at the close of Paul’s three years’ ministry in Ephesus (Acts 20:31; I Corinthians 16:5-8)

II Corinthians Composed in A.D. 60 – probably from Philippi following the events described in Acts 19:23 – 20:3.

Galatians Most likely written in A.D. 60 during Paul’s third visit to Corinth.

Ephesians Considered to have been written in Rome A.D. 64.

Philippians The date of the Epistle cannot be positively determined, but it is, however, definitely one of Paul’s prison letters.

Colossians Colossians gives factual evidence of having been delivered by the same messenger who bore Ephesians and Philemon; the consensus of opinion is that is was probably written about the same time.

First Timothy It is agreed that the date of this Epistle turns upon the much discussed question of the two imprisonments of Paul; time and date not definitely established.

First Timothy This touching and inspirational letter was written by Paul to his “dearly beloved son” in the faith shortly before his martyrdom in Rome (Acts 4:6-8) it is admitted to contain the last words of the great Apostle which inspiration has preserved.

Titus The statements concerning First Timothy apply here as well.

Philemon Written probably in A.D. 64; it is one of the prison Epistles.

But to return to the story, the vow-taking Paul, on his journey home from his missionary labors, stops for a short stay at Ephesus. On this particular visit to Ephesus because his stay was not extended, the extent of his work there is not listed. The Ephesians’ multitude were extremely anxious to have him remain for a much longer period of time but he flatly refused, promising, however, that he would place Ephesus on his future itinerary and return at a later date. Therefore, his only recorded action in Ephesus at this time is that he entered “into the synagogue and reasoned with the Jews”. Shortly thereafter he left Ephesus.

By and large, Bible expositors are well agreed that Acts 18:22 definitely infers that Paul went to Jerusalem after he left Ephesus. Such a decision has been reached as the result of a close consideration of two phrases “went up” and “went down”. To explain “and when he had landed at Caesarea, he went up (to Jerusalem) and saluted the Church, and went down (from Jerusalem) to Antioch”. This journey to Jerusalem would have been made, it may be conjectured, to achieve the fulfillment of his vow which he had taken upon himself at Cenchrea (Acts 18:18) After the fulfillment of his vow, and his saluting of the Church in Jerusalem, he returns to the home Church in Antioch where he spends “some time there” (Acts 18:22-23)

As the story brings us to the end of Paul’s second missionary journey there arises the question what of Silas and Timothy at this time? Where were they? Are we to presume that they accompanied Paul to Jerusalemor were they left behind with Aquila and Priscilla in Ephesus to oversee and enlarge the newly organized work? Most likely they did not accompany Paul. This, at least, would seem to be the rather veiled inference of the story.