Preparation.—First, on the part of Paul. About ten years have passed since his conversion. During this time we have few notices of him, but he was undoubtedly making ready for this very important work of a missionary. Second, on the part of the church. The first step had already been taken, in the conversion of Cornelius, in the giving of the gospel to the Gentile world. Third, Paul was brought to Antioch by Barnabas to assist the church in the great revival which broke out in that second early center of Christian work and teaching (Acts 11:21-26). Fourth, the large success of the disciples who went throughout Judea and Samaria, preaching the gospel, after the death of Stephen (Acts 7:5-8:4; 11:19-21) made possible this new aggressive movement to the regions beyond. Fifth, the Christian prophets and teachers at Antioch "ministered to the Lord and fasted." They desired to know the will of the Lord and it was made known to them by the Holy Ghost. "And when they had fasted and prayed, and laid their hands on them, they sent them away." "So they being sent forth by the Holy Ghost, departed unto Seleucia (Acts 13:3, 4).
Companions of the Journey, Barnabas and Saul (Acts 13:2) and John Mark (Acts 13:5). Barnabas has been called the discoverer of Saul. He was probably a convert of the day of Pentecost. He was a land proprietor of the island of Cyprus and early showed his zeal for Christ by selling his land and devoting the proceeds to the cause in which he so heartily believed (Acts 4:36, 37). He early sought out and manifested, in a very practical way, his friendship for Paul (Acts 9:27; 11:22, 25, 30; 12:25). John Mark, who started on this journey with Barnabas and Saul, was a nephew of Barnabas (Acts 13:5, 13; 12:25; Col. 4:10).
Paul Comes to the Frontwhen his company leave Paphos and ever after he has the first place (Acts 13: 13). Here also he is called Paul for the first time, a name which he retains.
Extent and Time—This was the shortest of the three journeys (about 1,400 miles). It extended over the island of Cyprus and a part of Asia Minor. In time it occupied about three years, 47-50 A.D.
Rulers—Claudius was the emperor of Rome, since 41 A.D. Herod Agrippa was king of Chalcis, Ananias was high priest in Jerusalem.
NOTE.—The cities, which Paul visited in this and the other journeys, should be located upon the map by the student. It will greatly increase the interest to consult some good Bible dictionary and get well acquainted also with the history of the places.
Salamis, on the island of Cyprus, was the first place reached, after sailing from Seleucia (Acts 13:4, 5) the sea-port of Antioch. It was the natural thing to go first to this island as it had been the home of Barnabas and many Jews had settled there; it was about eighty miles to the southwest of Seleucia.
Paphos.—After passing through the island from east to west the missionaries came to Paphos. This city was the seat of the worship of Venus, the goddess of love. This worship was carried on with the most degrading of immoralities.
The chief incidents in the ministry here were the smiting of the Jewish sorcerer, Elymas, with blindness for his persistent opposition and the conversion of the deputy of the country, Sergius Paulus (Acts 13:6-12). Saul is filled with an unusual power of the Spirit for his work in this city and takes the name of Paul. It is now no longer Barnabas and Saul, but Paul and Barnabas.
Perga in Pamphylia—(Acts 13:13, 14). The missionaries take ship from Paphos and sail in a north-easterly direction across the Mediterranean Sea to this city of Asia Minor. John Mark, doubtless appalled by the difficulties which had already been experienced and now that the journey seemed to promise still greater hardships, left the company and returned to Jerusalem.
Antioch in Pisidia(Acts 13:14-52) was about ninety miles directly north of Perga. It was a good-sized city with a large Jewish population. Luke's account of this visit is notable in that we have the chief points in Paul's speech in the synagogue set down. This address is worth study from the fact that it is the first sermon of Paul of which we have any record, and is probably the usual way in which he began his work in a great many Jewish synagogues. Paul is asked to speak to the assembled Jews. He begins upon the common ground of the history of Israel. He declares the promise of a Savior. This Savior is to be of the seed of David. Then Paul sets forth that Jesus is the promised Savior. He reminds them of the testimony of John and of those who had seen Jesus before and after His resurrection. He declares unto them the glad tidings of a Savior. He warns them of their peril in rejecting Jesus Christ. Paul is invited to speak upon the next Sabbath, but there is a division and those who oppose Paul try to drive him out of their city which they finally succeed in doing. But the Word has fallen into good soil and there is the beginning of a Christian church.
Iconium in Lycaonia(Acts 14:1-5) is over one hundred miles distant from Antioch. The missionaries were now in a country of a people with strange ways. They remained here for some time and their ministry was attested by "signs and wonders." But again some of the Jews opposed them and stirred up the multitude. A plan was made by the ringleaders of the opposition to stone them, but being made aware of it Paul and Barnabas "fled unto Derbe and Lystra." They had, however, the satisfaction of leaving behind "a great multitude of believing Jews and Greeks" (Acts 14:1).
Lystra and Derbe in Lycaonia(Acts 14:6-21).—"And there they preached the gospel." There is no mention of any Jewish synagogue at either of these cities. The inhabitants were worshippers of the heathen gods. The healing of a lame man at Lystra brought Paul and Barnabas directly into touch with the heathen priests and populace. When they saw this miracle of healing, they thought that the gods had come down to earth in the likeness of men. Barnabas was called Jupiter "and Paul Mercurius, because he was the chief speaker." When Paul and Barnabas sought to restrain the priests and people from doing sacrifice to them, it is interesting to note what words Paul uses in addressing them. As with the Jews he here seeks first of all a common ground. He says, "We are men of like passions with you and preach unto you that you should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein; who in times past suffered all nations to walk in their own ways. Nevertheless He left not Himself without a witness, in that He did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness" (Acts 14:15-17). We find the same earnestness the same desire to preach the gospel to the heathen here as to the Jews elsewhere. But the Jews who had made trouble in Antioch and Iconium for the missionaries came to Lystra and, forming a plot against Paul, persuaded the people and stoned him so that he was drawn out of the city, they "supposing he had been dead." But he was not dead, he soon rose up and came back into the city and the next day departed with Barnabas to Derbe, where they preached the gospel and taught many.
The Return Journeyis very briefly recorded (Acts 14:21-28). The missionaries returned through the same cities, Lystra, Iconium, Antioch, and so back to Perga. But from the last city they did not sail to the island of Cyprus, but took a different course, westerly along the coast to Attalia in Pamphylia and from thence they sailed to Antioch, the starting point of their trip. During this return journey they proved to their friends and enemies that, in departing from the cities where mobs threatened them, it was through no cowardice on their part, but for other reasons and for the purpose of preaching the gospel in the regions beyond. They "confirmed the souls of the disciples exhorting them to continue in the faith." They also further perfected the organization of the churches, ordaining elders in every church. They prayed with and for the disciples and commended them to the Lord.
When the missionaries at last entered the city of Antioch, "they rehearsed all that God had done with them, and how He had opened the door of faith unto the Gentiles." There must have been great rejoicing over this happy return of Paul and Barnabas.
One Problem of the Early Churchwas how to reconcile the commandments of Moses with the new law of liberty in Jesus Christ. Ought the Gentile Christians to observe the law of Moses? Ought they to become Jews before they became Christians? Were there to be two churches? One for Jewish and another for Gentile Christians? These questions are obsolete now, but then they were burning ones and hotly debated. Hence this Jerusalem Council, where the matter was debated and settled, was exceedingly important and fraught with great and grave consequences for the future welfare of the church. Because certain of the Jewish brethren came to Antioch and began to teach that it was necessary to salvation that a certain Jewish ordinance and the law of Moses be kept, it was determined to send Paul and Barnabas to Jerusalem.
A council of "the apostles and elders came together for to consider of this matter" (Acts 15:6). At this council in Jerusalem, Peter, Paul, Barnabas, and James were the chief speakers. All matters were carefully gone over. Of all the speeches made, Luke records only the two made by Peter (Acts 15:7-12) and James (Acts 15:13-2l), which must have embodied the sense of the meeting in that both spoke for liberty, from the Mosaic yoke, in Christ.
The Decisionof the council was for the freedom of the Gentile Christians and that they should not be obliged to become Jews before they became Christians. Thus was one of the grave crises of the early church safely passed. Paul and Barnabas went back happy in that great victory for Gentile Christianity to their brethren at Antioch.
It should be borne in mind, however, that while the question of the relation of the Gentile Christians to the law of Moses was decided at this council, it was one which came up again and again to hamper and bother Paul in his missionary work.
What is to be considered in the introduction to the three missionary journeys? By whom was the call to this work? What is the significance of the journeys? The extent and time? What can be said of the record? Were there other long journeys by Paul? What was the method of work and support? What was the message? The first journey; what was the preparation for it? Who the companions? Time and extent? Rulers? Give some of the incidents that took place upon the Itinerary, at Salamis, Paphos, Perga, Antioch, Iconium, Lystra, and Derbe? What can be said of the return journey? Why was the Jerusalem Council necessary, and what was decided by it?
Second Missionary Journey—The Inception. The Companions. The Wide Scope. Value to the World. Time and Rulers. Epistles to the Churches.
The Itinerary—Through Asia Minor. In Europe (Philippi. Thessalonica. Berea. Athens. Corinth).
The Return Voyage—Ephesus. Cæsarea. Antioch.
The Inception—After the Jerusalem Council Paul returned to Antioch where he spent some time, "teaching and preaching the Word of the Lord with many others also." "And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the Word of the Lord, and see how they do" (Acts 15:35, 36). He felt that he must be advancing the work of Jesus Christ.
The Companions(Acts 15:37-40).—Barnabas proposed to take John Mark, his nephew, with them on this second journey. But Paul strenuously objected, basing his objection on the ground that this young man had deserted them (Acts 13:13) at a very important juncture in the first journey. We are told that the contention was very sharp between Barnabas and Paul over this matter. It was finally settled by Barnabas taking John Mark and sailing for the island of Cyprus and Paul choosing Silas for his companion. When Paul came to Derbe and Lystra Timotheus was invited to join him, which he did (Acts 16:1-4). Luke, the author of the Acts, goes with this company into Macedonia (Acts 16:10). We can trace Luke's connection with the missionaries by the "we" passages.
That Paul was afterwards reconciled to Barnabas and John Mark is shown by his kindly mention of them in his Epistles (1 Cor. 9:6; Col. 4:10; 2 Tim 4:11; Philem. 24).
The Wide Scopeis a marked feature of this journey of about 3,200 miles.
The first journey was through Cyprus, where Barnabas was well acquainted, and through that section of Asia Minor roundabout the province of Cilicia, where Paul was practically at home. Paul was born in Tarsus in Cilicia and it was to this region that he went for some part of the time between his conversion and his call to the missionary work (Acts 9:30; Gal. 1:21).
The second journey carries Paul into entirely, to him, new provinces of Asia Minor and into Macedonia and Achaia. He comes into close contact not only with the rough native populations of the Asian provinces but with the cultivated philosophers of Greece and the effeminate voluptuaries of the heathen temples. Here are new tests for this missionary and the gospel which he preaches, but he meets them all. This journey had a large significance for the spread of Christianity. Had the gospel failed to meet the wants of all sorts and conditions of men, there would have been no further triumphs for it.
Value to the World.—"This journey was not only the greatest which Paul achieved but perhaps the most momentous recorded in the annals of the human race. In its issues it far outrivalled the expedition of Alexander the Great when he carried the arms and civilization of Greece into the heart of Asia, or that of Cæsar when he landed on the shores of Britain, or even the voyage of Columbus when he discovered a new world."
To Paul's turning westward, instead of eastward, through the guidance of the Spirit, and his entering upon his work in Macedonia (Acts 16:7-11) Europe to-day owes her advancement and Christian civilization. It is stating a sober fact when it is asserted that without Christianity Europeans would now be worshipping idols, the same as the inhabitants of other sections of the world where the gospel of Christ has not been made known.
Time and Rulers.—In time this journey extended over about three years, 51-54 A.D. The rulers were: Claudius, Emperor of Rome (Nero became Emperor in 54 A.D.); Herod Agrippa II., King of Chalcis (who also gets Batanea and Trachontis); and Gallio, Procurator of Achaia.
Epistles to the Churches.—Upon this journey Paul makes a new departure. With the multiplication of the churches and the impossibility of visiting them often, when occasions demanded it, Paul begins the writing of special and circular letters to the churches. The two first Epistles, of which we have any record, were those to The Thessalonians from Corinth, written probably in the winter of 52-53 A.D.
NOTE.—For an account of and an analysis of these Epistles see study 7.
Through Asia Minor(Acts 15:40-16:8).—It was Paul's custom to revisit the churches which he had organized, and to care for them. Following out this plan he went through Syria and Cilicia confirming the churches, then to Derbe and Lystra, where he found Timotheus who joined his company. After visiting the churches founded on the first missionary journey, Paul and his company turned northward and "went throughout Phrygia and the region of Galatia" (Acts 16:6) though there is no record of any church having been founded in these regions. "After they were come to Mysia, they assayed to go into Bithynia; but the Spirit suffered them not" (Acts 16:7).
It is important to note that the Holy Ghost now forbade Paul, at this time, to further preach the word in Asia (Acts 16:7). Paul and his company tried after this to go into Bithynia but they were prevented from doing so by the Spirit, and came down to Troas (Acts 16:8-12). Of this long journey through Asia Minor, of its perils and difficulties, of the rejoicings of the former Christian converts, when they saw Paul again, and of the many interesting facts and incidents we have only a glimpse.
In Europe(Acts 16:9-18:18).—Paul, following what was to him a clear indication of the guidance of the Holy Ghost (Acts 16:6-11), left Troas and set out by ship, by way of Samothracia, for Neapolis, which he reached on the following day. There have been many conjectures as to what the fortunes of the Christian church would have been had Paul been allowed to carry out his intention to visit Bithynia, and to preach the gospel in the regions of the east. Had he done so, however, it is quite certain, that the history of the world would have been quite different from what it is to-day. In this invasion of Europe Paul came within the charmed circle of what was then the highest civilization. The gospel was now to try its strength with the keenest philosophers and the most seductive fascinations of immorality, masquerading under the guise of religion in the licentious rites of the heathen temples and groves. What could this missionary do? What could he preach? If philosophy, if art, if beauty could have saved the souls of men then they would not have needed the gospel which Paul preached. But this was a gilded age, and the gilding hid the corruption, beneath. The message of Paul to the men in this charmed circle of civilization was the same that he had set forth in the rough mountain towns of Asia Minor. Human nature, under a rough or a polished exterior, is the same the world over. Paul was seeking men, to bring them to a knowledge of their alienation from God through sin, and to show them the way of salvation through repentance and faith in Jesus Christ? Greece, over whom the Romans held sway at this time, had been divided into two parts: Achaia on the south and Macedonia on the north. A great Roman road ran from east to west through Macedonia. It was by this road that the missionaries traveled.
1. Philippi (Acts 16:12-40) will be forever memorable as the first city in Europe in which a Christian church was established. It had the character of a Roman rather than a Greek city; both the civil and the military authorities being Roman. It had the rank of a Roman colony. Situated as it was on the great Egnatian way travelers and traders passed through it, eastward and westward, from all parts of the Roman world. "The Greek character in this northern province of Macedonia was more vigorous and much less corrupted than in the more polished society of the south. The churches which Paul established here gave him more comfort than any he established elsewhere." The beginning of the work at Philippi was not very promising and to most men would have been very discouraging. Luke tells us that "on the Sabbath we went out of the city by a riverside where prayer was wont to be made; and we sat down, and spake unto the women which resorted hither." But there they met Lydia, an energetic business woman and a work was begun which has had far reaching consequences. Paul and his company had been but a short time in the city when they came in conflict with the Roman authorities. A damsel, possessed with a spirit of divination, who brought much gain to her masters, testified to Paul and his work; this spirit Paul cast out and in consequence the owners of the girl brought the charge against Paul and Silas that they were Jews who taught customs not lawful for Romans to receive. Notice, the shrewdness of the trumped-up charge against Paul and Silas. Nothing is said about the real state of the case. In this charge the status of the Jews is shown in this city. Paul and Silas are beaten and thrown into prison; their feet are made fast in the stocks; their wounds are left unwashed and undressed. But in the earthquake, which opens the prison doors and gives release to the prisoners, Paul has an opportunity to preach the gospel to the jailer. How magnificently, forgetting himself, he sets forth the way of salvation through Christ! We turn to the Epistle to the Philippians (see Study 9) to see how Paul loved this church, and how this church loved him.
2. Thessalonica (Acts 17:1-9). Thinking it best to leave Philippi, Paul and his company passed on their way along the Egnatian road through the two beautiful Greek cities of Amphipolis and Apollonia to Thessalonica, distant about seventy-three miles from Philippi. Thessalonica is one of the few cities which has retained its importance up to the present time. It was founded by Cassander, King of Macedon in 315 B.C. It came under the Roman rule in 168 B.C. In Paul's time it was a great commercial center, the inhabitants being Greeks, Romans, and Jews. Here was a Jewish synagogue and for three Sabbath days Paul went into it and reasoned with the assembled Jews about Jesus Christ, declaring to them that He was the promised Messiah, and had suffered and was risen from the dead. We have the same results here which followed similar preaching elsewhere (1 Thess. 1:8). Out of the storm again emerges a Christian church. Paul and his company, after the usual tumult, pass on to another city but the church remains to send its blessed influence through all that region. The Epistles to the Thessalonians (see Study 7) give us some graphic pictures of the converts and their ways of working.
3. Berea (Acts 17:10-14) was a secluded inland city. It must have been somewhat of a surprise to Paul to find the Jews of this place so ready to receive the Word of God, which he preached to them in their synagogue. There was great searching of the Scriptures and many believed. A large work was in progress when Jews from Thessalonica, hearing of the success of Paul in Berea, came down and stirred up the people against him. It became quite evident now that there was a persistent and organized effort being made to drive Paul out of this section. As the opposition seemed to be directed against Paul alone, the brethren proposed to send him away, and to have Silas and Timotheus remain for a short time. This plan was carried out.
4. Athens (Acts 17:15-34) was the most cultivated city of the old world; a statue was set upon every corner and an altar in every street. "Here the human mind had blazed forth with a splendor it has never exhibited elsewhere. In the golden age of its history Athens possessed more men of the very highest genius than have ever lived in any other city. To this day their names invest her with glory. Yet even in Paul's day the living Athens was a thing of the past. Four hundred years had elapsed since its golden age, and in the course of these centuries it had experienced a sad decline. Philosophy had degenerated into sophistry, art into dilettanteism, oratory into rhetoric, poetry into verse making. It was a city living on its past." Paul entered into the open places where the people gathered and talked with them. So much interest was aroused by what he had to say that he was asked to speak to them upon Mars Hill. Thither they all went. Paul as his custom was sought a common starting point in the altar to the unknown God. So long as he spoke of God and man in general terms he was listened to, but when he came to touch their hearts and consciences and to apply what he said, speaking of the judgment through Christ and His resurrection from the dead, he was left alone. Paul did not fail, the trouble with the Athenians was that they possessed only intellectual curiosity; they had no appetite for the truth. But still some converts were made. "Certain men clave unto him and believed; among whom were Dionysius the Areopagite and a woman named Damaris and others with them" (Acts 17:34).
5. Corinth. (Acts 18:1-18) was the largest and most important city in Greece. From Athens Paul came to Corinth and remained over a year and a half. We have a graphic picture of this church in the Epistles to the Corinthians. (See Study 8.) Probably no better place than this highway of all peoples could have been selected in which to preach the gospel. No one knew better than Paul how to select strategic places. A stream of travelers, merchants, scholars, and sailors was constantly passing through this great commercial city; what was preached here would be carried to the ends of the earth. It was a city of art and culture and yet a place where the vices of the east and west met and held high carnival. Religion itself was put to ignoble uses; a thousand priestesses ministered to a base worship in the magnificent temple of the goddess Aphrodite. Greek philosophy showed its decay in endless discussions about words and the tendency to set intellectual above moral distinctions. There was a denial of the future life for the sake of unlimited enjoyment in the present. Paul, when he came into the city, found a lodging with Aquila and his wife Priscilla, and wrought with them at the occupation of tent making. When Silas and Timotheus joined him he openly testified to the Jews that Jesus was the Christ. Crispus, the chief ruler of the synagogue, was converted together with many Corinthians. Paul was comforted at this time by a vision of the Lord which bade him to speak and not to hold his peace. After a year and a half of earnest preaching an attempt was made by the Jews to drive Paul out of the city by bringing accusations against him before the Roman proconsul Gallio, but in this they were unsuccessful. Paul tarried and worked here until it seemed best for him to turn his steps homeward again to Antioch. The keynote of his preaching in this city is given by him in his First Epistle to the Corinthians where he says (2:2), "For I determined not to know anything among you save Jesus Christ and him crucified." If this gospel could win converts in Corinth, it can win converts anywhere.
The Return Voyage(Acts 18:18-22) was by way of Ephesus where he entered into the synagogue and reasoned with the Jews. Leaving Ephesus he sailed for Cæsarea where he landed. After he had gone up and saluted the church he went down to Antioch.
Who proposed the second missionary journey? Who were the companions? What can be said of the wide scope? What was its value to the world? Time and Rulers? What can be said of the new departure in writing Epistles to the churches? What can be said of the itinerary through Asia Minor? Give the incidents, of preaching the gospel, that occurred during the trip in Europe, in the different cities; Philippi, Thessalonica, Berea, Athens, and Corinth. How was the return voyage made?
Third Missionary Journey—Method. The Chief City. Time and Extent. Epistles Written.
Itinerary—Through Galatia and Phygia. Ephesus. Through Macedonia and Greece. The Return Voyage.
Outline map illustrating the third missionary journey of Paul and the voyage to Italy.Outline map illustrating the third missionary journey of Paul and the voyage to Italy.
Outline map illustrating the third missionary journey of Paul and the voyage to Italy.Outline map illustrating the third missionary journey of Paul and the voyage to Italy.
Method.—A study of the three missionary journeys shows the method of evangelization of the ancient world. The first journey was comparatively near home. The second was a review of the work done in the first and a pushing on to new work in Asia Minor and the larger conquests in Europe. In the third we have a review visit to the churches of Asia Minor, a long stop at Ephesus, and a review visit to the churches of Macedonia and Achaia, which were organized upon the second missionary journey. There was always a method in what Paul did. He was not only a missionary preaching and testifying to Jesus Christ, but he was an organizer and leader of men. The churches formed were visited again and again; messengers were sent to them to instruct, to chide, and to encourage them; circular and special letters from Paul's own hand were dispatched to them, when occasion required. Wherever Paul preached, whatever might be the tumults raised, he always won some adherents for Jesus Christ, who were brought together and organized into a church.
On this third journey he was already planning to go to Rome (Acts 19:21) and wrote an epistle to the Romans announcing his coming (Rom. 1:7, 15).
The Chief City, in which Paul spent most of his time (Acts 19:1, 8, 10), between two and three years upon this journey, was Ephesus in Asia Minor. This city situated midway between the extreme points of his former missionary journeys was a place where he could have an intelligent oversight over all the work which he had previously accomplished.
Ephesus has been thus described: "It had been one of the early Greek colonies, later the capital of Ionia, and in Paul's day it was by far the largest and busiest of all the cities of proconsular Asia. All the roads in Asia Minor centered in Ephesus and from its position it was almost as much a meeting place of eastern and western thought as Alexandria. Its religion was oriental. Its goddess called Artemis or Diana, had a Greek name but was the representative of an old Phrygian nature worship. The goddess was an inartistic, many-breasted figure, the body carved with strange figures of animals, flowers, and fruits. The temple built by Alexander the Great was the most magnificent religious edifice in the world. It was kept by a corporation of priests and priestesses, who were supported by the rents of vast estates. For centuries Ephesus was a great center of pilgrimage, and pilgrims came from all parts of Asia to visit the famous shrine."
"The first great blow which this worship received was given by Paul during his two years' stay in Ephesus, and the story told in this chapter is the history of the beginning of a decline from which the worship of Diana never recovered. The speech of Demetrius perhaps exaggerates the effects of Paul's work, but it should be remembered that the gospel took firm hold of proconsular Asia from a very early period. Paul's Epistles tell us of the churches in Ephesus, Laodicea, and Colossæ, and the Apocalypse adds churches in Pergamos, Smyrna, Thyatira, Sardis, and Philadelphia. Half a century later, Pliny asserted that in this region the temples were deserted, the worship was neglected, and the sacrificial victims were unsold."
During his long stay in Ephesus, Paul doubtless received many delegations and visitors from the churches formerly organized by him.
The character of the Ephesian Christians can be seen from the Epistle addressed to them (See Study 9).
Time and Extent.—About four years, 54-58 A.D., were occupied by Paul in going about among the churches and about 3,500 miles were traveled.
Epistles.—This journey was prolific in masterly writings. Paul wrote the First and Second Epistles to the Corinthians from Ephesus about 57 A.D., Galatians from the same city (somewhere between 54 and 56 A.D.), and Romans at Corinth in 58 A.D. (See Study 8).
Through Galatia and Phrygia(Acts 18:23).—After Paul had spent some time at Antioch, at the close of the second missionary journey, "He departed and went over all the country of Galatia and Phrygia in order strengthening all the disciples." Thus Luke briefly sums up in a few words all the incidents of a journey of hundreds of miles of travel.
Ephesus(Acts 19:1-20:1).—Evidently with the purpose of showing what is new and of chief importance in each journey Luke, as is his habit, calls attention to the work of Paul in Ephesus; other parts of this journey are passed over with slight mention.
Having gone through the upper coasts, Paul comes to Ephesus. The chief events in this city, during the visit of the Apostle, were:
1. The incident of the work of Apollos is given (Acts 18:24-19:1) to show how Paul found about twelve disciples of John the Baptist (Acts 19:7) at Ephesus and instructed them further, baptizing them in the name of the Lord Jesus (Acts 19:5, compare Acts 19:1-7).
2. Three months were spent by Paul (Acts 19:8, 9) with the Jews in their synagogue, "disputing and persuading the things pertaining to the kingdom of God." But when certain of them became hardened and it was plainly seen that little good was being done he left the synagogue.
3. About two years' time was given, after the apostle had separated himself and followers from the Jewish synagogue, to teaching in the school or lecture room of Tyrannus (Acts 19:9, 10). The result of this preaching and teaching was that a great multitude of men and women was brought to a confession of faith in Christ, throughout Asia.
4. The mighty growth of the Word of God (Acts 19:20) was attested by the miracles which Paul did in the name of Christ (Acts 19:11, 12). He confounded the Jewish exorcists, who attempted to imitate these miracles (Acts 19:13-20). This great work was shown to be a thorough one from the fact that many who used curious arts brought their books and burned them amounting in value to over $31,000.
5. Paul now proposed, thinking the Ephesian church could stand alone (Acts 19:21, 22), "after he had passed through Macedonia and Achaia to go to Jerusalem, saying, after I have been there, I must also see Rome." In anticipation of this visit he sent Timotheus and Erastus into Macedonia, "but he himself stayed in Asia for a season."
6. The tumult made by Demetrius (Acts 19:23-40) is a strong proof of the large impression made by the gospel of Jesus Christ upon not only the city of Ephesus but all Asia Minor. The burning of the magical books had arrested the attention of many people, but when the sale of the silver images of the idol, Diana, began to fall off so as to touch the trade of the silversmiths they were up in arms at once. Demetrius showed how the power of Christ had prevailed with men when he declared that, "Paul hath persuaded and turned away much people, saying that there be no gods which are made with hands." The violence of the men who composed the mob showed how deeply Christianity had taken hold upon large numbers of people. Paul, after the uproar had quieted down, carried out his intention of departing for Macedonia.
Through Macedonia and Greece(Acts 21:1-6).—"The order of events seems to have been: (a) Timotheus and Erastus were sent to look after the church discipline at Corinth (Acts 19:22). Stephanas and others came from Corinth and returned with the First Epistle to the Corinthians (1 Cor. 16:17). (b) Paul meant to visit Corinth (1 Cor. 4:18, 19); instead he went to Macedonia by Troas (2 Cor. 2:12, 13). (c) He waited at Troas for news from Corinth, and his anxiety told on his health (2 Cor. 2:12; 1:8; 4:10, 11; 12:7). (d) In spite of illness he pressed on to Macedonia (2 Cor. 2:13), where he met Titus, who brought him good news of the state of the Corinthian church (2 Cor. 7:5-9). (e) He wrote the Second Epistle to the Corinthians and sent it by Titus, and resolved to wait sometime longer before going to Corinth, for he wished to take a contribution from the Corinthians to Jerusalem (2 Cor. 9:1-5). (f) In Macedonia he probably visited Berea, Thessalonica, and Philippi, with perhaps a journey to Illyricum (Rom. 15:19). (g) He went to Greece (Corinth and Cenchrea). (h) He proposed sailing for Syria with the contributions of the various churches, and with delegates who carried the money; Sopater from Berea, Aristarchus and Secundus from Thessalonica, Gaius from Derbe, Timotheus from Lystra, Tychicus and Trophimus from Ephesus (Acts 20:4; 21:29). (i) The Jews of Corinth conspired to murder Paul on his embarkation, so his friends went by ship, and he eluded the conspirators by going by land to Philippi. (j) Then he took ship for Troas, having Luke who had been at Philippi for his companion ("We sailed").
The Return Journey,Troas to Jerusalem (Acts 20:6-21:15).
1. Troas. Luke and Paul were five days in reaching Troas, from Philippi, where they found a number of the brethren who had preceded them (Acts 20:6, compare Acts 20:4-6). Seven days were spent at Troas (Acts 20:6). We have here the record of how the disciples spent the Sabbath day in breaking bread together and in listening to the preaching of Paul. (Acts 20:7-12). This last day here came near being marred by Eutychus meeting his death, when he fell down from the third loft. But Paul was there and Eutychus's life was spared. The meeting did not break up until the next morning, so interested were they in talking over "The Way."
2. Troas to Miletus (Acts 20:13-15). Paul's company went by ship first to Assos, where Paul met them; he having covered the distance of about twenty miles on foot. At Assos Paul joined the company on the ship and they sailed from Assos to Mitylene. "And we sailed thence," says Luke, "and came the next day over against Chios; and the next day we arrived at Samos, and tarried at Trogyllium; and the next day we came to Miletus."
3. At Miletus (Acts 20:17-38) Paul sent for the elders of the Ephesian church to come to him. When they came he spoke to them in a very touching and tender way. This address has been divided into four parts: (a) What was behind Paul; he called them to witness that he had been faithful in declaring to them the full gospel of Jesus Christ, repentance toward God and faith in the Lord Jesus Christ. (b) What was before Paul; he said that in every city the Holy Ghost witnessed that bonds and afflictions awaited him. (c) What was before the elders of the Ephesian church; it was theirs to take care of the flock over which they presided and "to feed the church of God." (d) Commendation of the elders to God in their good work. (e) Paul's earnest prayer for their welfare. (f) The farewell words.
4. Miletus to Cæsarea and Jerusalem (Acts 21:1-15) by way of Coos, Rhodes, Patara, Tyre, and Cæsarea. At Tyre there was a wait of seven days and a change of ships; in this city it was testified to Paul that he should not go up to Jerusalem. At the parting, when Paul and his company took ship to go to Cæsarea, the disciples of Tyre came out to see them off and all kneeled down on the shore and prayed. At Cæsarea where Paul's company tarried many days, it was again made known to Paul by the Holy Ghost that bonds and imprisonment awaited him at Jerusalem, but still he pressed on saying, "The will of the Lord be done." Arriving in Jerusalem they were gladly received by the brethren.
What was the method of evangelizing the ancient world? How did the three missionary journeys differ from each other? What can be said of the chief city in which Paul spent so much of the time of this journey? Time and extent of this journey? What Epistles were written? Give the chief incidents of the itinerary; through Galatia and Phrygia; in Ephesus; through Macedonia and Greece; the return voyage.
This Journey—From Jerusalem to Rome. The Seven Speeches. The Writings. Time and Extent. The Historical Connections.
Paul at Jerusalem—The Return to Jerusalem. The Meeting with James and the Elders of the Church. The Temple Riot. The Speech of Paul to the Rioters. Before the Jewish Council. Paul Comforted by God. Conspiracy of Jewish Fanatics.
Paul at Cæsarea—The First Defense, before Jewish Accusers and the Roman Governor Felix. Second Defense, before Felix. Third Defense, before Festus. Fourth Defense, before Festus and King Agrippa II.
The Voyage to Rome—Cæsarea to Myra. Myra to Melita. Melita to Rome.
Paul at Rome—Testifying to the Jews. Testifying to the Gentiles. Incidental Notices of the Imprisonment. The Further Travels of Paul.