Chapters 15:36–18:22
Luke proceeds to give us the record of Paul’s second missionary journey which covered a period of about four years (A.D. 51-54). On this occasion the missionaries took the gospel further afield, carrying it into Europe for the first time. The targeted areas of the Spirit were Macedonia (northern Greece) and Achaia (southern Greece).
Paul’s Second Missionary Journey Begins
Chap. 15:36-41—In reading over the account of this new missionary journey, we see at once that it began on a lower level of spiritual exercise from that of the first mission. There is a marked absence of fasting and prayer, and of waiting on the Lord for guidance. We do not read of them bowing their knees and asking “the Lord of the harvest” (Matt. 9:3838Pray ye therefore the Lord of the harvest, that he will send forth laborers into his harvest. (Matthew 9:38)) whether it was His will that they should go again. Nor was there any decisive statement from the Holy Spirit regarding this new work, as there was on the first journey. Instead of being initiated by the Holy Spirit, this second missionary journey began with Paul saying to 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” (vs. 36). This surely was a godly concern and a commendable desire, but there wasn’t the expressed dependence on the Lord that we saw at the outset of the first mission.
Paul and Barnabas Separate
We are, therefore, not surprised that this journey got off to an unfortunate start with the separation of the two servants who had been used mightily of God on the first journey. This is sad indeed. Barnabas wanted to take his nephew John Mark with them, but Paul thought otherwise. Paul’s reason was that he had “abandoned” them on their first journey, and he might do it again (Acts 13:1313Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem. (Acts 13:13)). Paul had clearly lost confidence in John Mark. (He regained his confidence in him later and spoke commendably of him to Timothy – 2 Timothy 4:1111Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry. (2 Timothy 4:11).) It seems that Barnabas was affected by natural (family) relations, and it influenced his desire to have Mark to go with them. This should serve as a warning to us. Let us be careful not to allow natural affection and family connections have precedence over our decisions in spiritual matters; those things tend to cloud our discernment.
Luke says that “the contention was sharp [warm]” between Paul and Barnabas (vs. 39). Contention, we know, is not something that the Holy Spirit produces, but is clearly something that emanates from the flesh (Gal. 5:2020Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, (Galatians 5:20)). Thus, the flesh (the fallen sin-nature) had lifted up its ugly head in these two otherwise godly servants. It shows us that even though men may be apostles, they still have the flesh and must judge themselves regularly. This is proof that the doctrine of Sinless Perfectionism is false. If anybody would have reached a state of sinlessness on earth through Christian growth, it would have been these men, but clearly they had not.
Who was in the right, Paul or Barnabas? Luke seems to indicate that both were at fault, stating that the contention was between “them.” Notwithstanding, the fact that Barnabas left with Mark rather hurriedly, before the brethren could give them the right hands of fellowship (which seemed to be a hasty reaction of the flesh) and that he disappeared from the narrative after this, suggests that the fault may have been more on his side. Having said that, we have no intention of criticizing this honoured servant of the Lord.
While it is sad that these two beloved servants separated in this way, God over-ruled and turned the failure into a blessing. The good that came out of the separation was that there were now two missionary parties that went forth into the regions beyond with the gospel! This meant that more people were reached with the Word!
Syria & Cilicia
Chap. 15:41—After Barnabas and Mark “sailed away to Cyprus,” Paul took the advice of the brethren and “chose Silas” for his second journey. In submitting to his brethren’s judgment, he manifested a nice spirit, and this is a sign that he was in a good spiritual state. Paul and Silas were then “commended [committed] by the brethren to the grace of God.” This is something that is not said of Barnabas and Mark. They “went through Syria and Cilicia confirming the assemblies” (vs. 41).
Derbe & Lystra
Chap. 16:1-5—Passing through the eastern part of Asia Minor, Paul and Silas came to “Derbe and Lystra,” cities of Galatia. This was the very place where Paul was stoned and taken up for dead (Acts 14:1919And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead. (Acts 14:19)). To go back to that spot where persecution had been so intense showed real spiritual courage (2 Tim. 3:1111Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me. (2 Timothy 3:11)).
Timothy Joins the Missionary Band
Here, the missionaries came across “a certain disciple” named “Timotheus” (vs. 1). He had been saved prior to this (perhaps on Paul’s first missionary journey – Acts 14:2121And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, (Acts 14:21)) and had shown significant spiritual progress in his Christian life—enough so that the brethren in the area spoke well of him to Paul. His mother, “Eunice” (2 Tim. 1:55When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also. (2 Timothy 1:5)), was a Jewess who had married a Greek man. Even though she had married a non-Israelite, she faithfully taught Timothy the Old Testament Scriptures from his childhood (2 Tim. 3:1515And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. (2 Timothy 3:15)). This gave him a considerable advantage over other converts who had not had that privilege. This, coupled with a devotion of heart to the Lord and a genuine care for the saints, made Timothy a promising servant in the work of the Lord (Phil. 2:19-2219But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state. 20For I have no man likeminded, who will naturally care for your state. 21For all seek their own, not the things which are Jesus Christ's. 22But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel. (Philippians 2:19‑22)). Luke says that he was “well reported of by the brethren that were in Lystra and Iconium” (vs. 2). This means that he had a testimony in his home area, which is the hardest place to win approval (Luke 4:2424And he said, Verily I say unto you, No prophet is accepted in his own country. (Luke 4:24)).
Learning of Timothy’s progress, Paul invited him to go along with them on their missionary trip, to which Timothy consented (vs. 3). But before departing, Paul had him “circumcised.” We might wonder why he would do that, because in the previous chapter (15) the apostles and elders had just established that circumcision was not necessary in Christianity. In that chapter, Paul steadfastly refused to circumcise Titus as a case in point (Gal. 2:33But neither Titus, who was with me, being a Greek, was compelled to be circumcised: (Galatians 2:3)), but here it seems as though he was contradicting his own teaching!
The answer is that it was a matter of principle. In Titus’ case, it was a question of fundamental Christian doctrine; false teachers were insisting on circumcision being necessary in order to be saved (Acts 15:11And certain men which came down from Judea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. (Acts 15:1)). Paul and the other apostles took a strong stance against it (Gal. 2:4-54And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: 5To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you. (Galatians 2:4‑5)) because it undermined the finished work of Christ in atonement. Here, it was a case of Christian liberty. Paul had Timothy circumcised on account of “the Jews which were in those quarters: for they knew that his father was a Greek.” If those Jews whom they were trying to reach with the gospel knew that Timothy was uncircumcised, they would see him as an unclean Gentile and dismiss the message they preached. Thus, in Timothy’s case, it was a matter of removing something that would be a hindrance to their audience receiving the message. Paul was acting on a principle he mentions in 1 Corinthians 9:2020And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; (1 Corinthians 9:20): “Unto the Jews I became as a Jew, that I might gain the Jews; to them that were under the Law, as under the Law, that I might gain them that are under the Law.”
Vss. 4-5—Their labours on this journey had a strong emphasis on pastoral work (Acts 15:36, 4136And 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 15:36)
41And he went through Syria and Cilicia, confirming the churches. (Acts 15:41)), with the aim of establishing “the assemblies” in “the faith.” These would be the converts from Paul’s first evangelistic tour. As mentioned in chapter 14:22, establishing the saints involved teaching them the truth and exhorting them regarding practical Christian living. They also delivered to them “the decrees” which they were to keep that were “ordained of the apostles and elders which were at Jerusalem” (Acts 15:2929That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well. (Acts 15:29)).
Phrygia & Galatia
Chap. 16:6-7—They did not just visit the brethren at Derbe and Lystra, but they went “throughout Phrygia and Galatia” ministering to the saints there (vs. 6a). That they went “throughout” those areas shows that they were thorough in this pastoral work.
Having visited the existing assemblies in the regions of Phrygia and Galatia (central Turkey), the missionaries purposed to go farther afield into “Asia” with the gospel but were “forbidden by the Holy Spirit to speak the Word” there (vs. 6b). (This is not the continent of Asia, but a region in southwestern Turkey.) Outward circumstances were probably what hindered them, but Luke speaks of it from God’s perspective and tells us that it was the Holy Spirit who forbad them from going there. It was not that God didn’t care for those people and did not want them to be saved, but this wasn’t His time for it. Their opportunity would come when Paul was guided to that area on his third missionary journey, at which time he would spend at least three years there preaching and teaching (Acts 20:3131Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears. (Acts 20:31)). The missionaries then turned toward “Bithynia” (northern Turkey), but “the Spirit of Jesus did not allow them” to go there either (vs. 7).
Troas
Chap. 16:8-10—So “passing by Mysia” (northwestern Turkey), they went due west and came down to the seaport of “Troas” (vs. 8). God was guiding them circumstantially to this city for a couple of reasons. Firstly, this is where they would meet “Luke, the beloved physician” (Col. 4:1414Luke, the beloved physician, and Demas, greet you. (Colossians 4:14)), who would be a help in the ministry. Secondly, this is where they would be led by God to take a ship into Europe, and thus, bring the gospel to that continent for the first time in history.
Luke Joins the Missionary Band
At this point, at Troas, Luke joined the missionary band, and their number grew to four persons—Paul, Silas, Timothy, and Luke. We know that Luke had come into the picture because he changes the pronouns in the narrative from “they” (referring to Paul, Silas, and Timothy) in verses 4-8, to “we” and “us” in verse 10 onward. This is Luke’s self-effacing way of referring to himself without drawing attention. As a historian, the things he has reported thus far in the book were what he had gathered from various reliable sources; now he reports things as an eye-witness.
The Gospel Enters Europe
Chap. 16:9-11—At Troas, and looking to the Lord for direction, Paul had “a vision” in the night. He saw “a certain Macedonian man” calling him to come across the Aegean Sea to Macedonia (northern Greece) and to “help” them there (vs. 9). They “assuredly” gathered from the circumstance that the Lord was directing them to Macedonia to “preach the gospel unto them” (vs. 10). Sailing west from Troas, the weather was favourable, and they “came with a straight course to Samothracia,” an island about halfway across the Aegean Sea.
Neapolis
Chap. 16:11—The next day, they reached the port of “Neapolis” in Macedonia. This brought them to the threshold of Europe. They came across the Aegean Sea in two days. When weather was not permitting, it could take much longer (Acts 20:66And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days. (Acts 20:6)). The favourable winds, no doubt, were a confirmation to them that God’s hand was with them, opening the way (Psa. 148:88Fire, and hail; snow, and vapor; stormy wind fulfilling his word: (Psalm 148:8)). There is no mention that they preached the Word here at Neapolis. From the wording of the text it seems that they pressed on immediately to Philippi, the chief city of Macedonia, which was a few miles inland.
Philippi
Chap. 16:12-40—This city was a Roman colony that had a very small Jewish population, and therefore, no synagogue. When such was the case, “it was the custom” of the Jews to resort to the riverside on Sabbath days to pray and to be with other Jews who would gather there (Psa. 137:11By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. (Psalm 137:1); Ezek. 1:1; 3:151Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. (Ezekiel 1:1)
15Then I came to them of the captivity at Tel-abib, that dwelt by the river of Chebar, and I sat where they sat, and remained there astonished among them seven days. (Ezekiel 3:15)). Knowing this was “where prayer was wont to be made,” Paul and his company “resorted thither” and found a few women (vs. 13). They didn’t preach the gospel to them, but “sat down” and shared the message of God’s redeeming grace with them on a conversational level.
Lydia Saved
The work in Europe did not begin with an ostentatious evangelistic campaign that attracted hundreds and thousands—the work began in a woman’s heart. It was a quiet work, but very real. Luke says: “A certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul” (vs. 14). The fact that Lydia was a worshipper of God before she met the missionaries, shows that the Lord had already been working with her; she had real Godward faith, but what she needed was the light of the gospel. She was a seeker of truth and had become a Jewish proselyte in quest of it. But when she heard the gospel, she found the fullness of the thing which she sought after—the grace of God in Christ. It is clear that through Paul’s message, she received the Lord Jesus as her Saviour, and thus became the first Christian convert in Europe, though she herself was not European. She was from Thyatira, a city of Asia (southwestern Turkey)—the place where the missionaries were forbidden by the Spirit to go!
Household Baptism
Lydia believed and was “baptized and her household” (vs. 15). This is the first of two cases in this chapter where households were baptized without there being any mention of whether all in those houses were believers! (Acts 16:15, 3315And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us. (Acts 16:15)
33And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. (Acts 16:33)).
Evangelical Christians, who accept the baptism of believers only, infer into these passages that they were all believers. Using “reverse engineering” in their thinking, they deduct that everyone in those homes had to be believers, because in their minds, Paul would never baptize someone who hadn’t made a clear confession of his faith in Christ. However, a careful look at the subject of baptism in Scripture will show that this is not always so. Scripture indicates that when everyone in a house believed the gospel, as in the cases of Cornelius’ house (Acts 10:2; 11:142A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. (Acts 10:2)
14Who shall tell thee words, whereby thou and all thy house shall be saved. (Acts 11:14)) and Crispus’ house (Acts 18:88And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized. (Acts 18:8)), it will state clearly that they were all believers. But, as mentioned, in the three references regarding household baptism, there is no mention that all in those homes were believers. In fact, in the case of the jailor’s house being baptized, the word in the Greek text for “believed” is in the nominative, singular masculine (Acts 16:3434And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house. (Acts 16:34)). Thus, “believed” refers to the jailor’s faith only. Yet, he had his whole household baptized! Since a household consists of all who are under the head of the house, baptizing a household could include a wife, children, and the servants.
If we clear away our preconceived ideas on this subject, and look at baptism as Scripture presents it, we will see that it has to do with placing a person in a new position of privilege on earth, wherein he is outwardly identified with the name of Christ. S. M. Anglin said, “Baptism constitutes the person baptized a Christian, as to his position here on earth, and introduces him into the outward privileges of Christianity (What Baptism is, and Who Should be Baptized, p. 5). It is the formal reception of a person onto Christian ground. Simply put, faith puts the believer “in” Christ (Gal. 3:2626For ye are all the children of God by faith in Christ Jesus. (Galatians 3:26)), and baptism puts Christ “on” the believer (Gal. 3:2727For as many of you as have been baptized into Christ have put on Christ. (Galatians 3:27)). One is before God and the other is before men. In the ordinance of baptism, a person puts on the Christian uniform and is thereby identified with the name of Christ. By submitting to that ordinance, he is formally made part of the Christian testimony, the professing house of God, wherein many outward privileges are enjoyed. This is the ground upon which every believing householder wants to place his household, if he understands baptism rightly. This is what took place when Lydia (Acts 16:1515And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us. (Acts 16:15)), the jailor (Acts 16:3333And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. (Acts 16:33)), and Stephanas (1 Cor. 1:1616And I baptized also the household of Stephanas: besides, I know not whether I baptized any other. (1 Corinthians 1:16)) had their households baptized.
Common Misunderstandings About Baptism
There are several mistaken ideas connected with baptism in Christendom—some are more serious than others. In an effort to help people get free of these mistaken ideas, we point out a few of these misconceptions:
Baptism imparts divine life to the baptized whereby he is born again. This is an old error that has come from medieval theology taught by Roman Catholicism called “Baptismal Regeneration.” It is a gross mis-interpretation of John 3:55Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. (John 3:5) and Titus 3:55Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; (Titus 3:5), and thus, is a serious doctrinal error. If it were true, then a person could be blessed eternally by an act of his own doing. It is salvation through works, which Scripture decries (Rom. 4:4-54Now to him that worketh is the reward not reckoned of grace, but of debt. 5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. (Romans 4:4‑5); Eph. 2:8-98For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9Not of works, lest any man should boast. (Ephesians 2:8‑9)).
A believer must be baptized in order to be saved eternally. This is also a serious doctrinal error. It is a mis-interpretation of Mark 16:1616He that believeth and is baptized shall be saved; but he that believeth not shall be damned. (Mark 16:16); Acts 2:38-40; 22:1638Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. 39For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. 40And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. (Acts 2:38‑40)
16And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord. (Acts 22:16), and 1 Peter 3:2121The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: (1 Peter 3:21). These verses are not referring to salvation from the eternal judgment of God (as those who propound this doctrine suppose), but rather, salvation from the governmental judgment of God in one’s life on earth. If this idea were true, it is teaching that faith in Christ is not enough for salvation; the believer must do something to ensure his eternal blessing. Again, it makes eternal salvation a thing that depends upon the believer’s works, which Scripture decries (Rom. 4:4-54Now to him that worketh is the reward not reckoned of grace, but of debt. 5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. (Romans 4:4‑5); Eph. 2:8-98For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9Not of works, lest any man should boast. (Ephesians 2:8‑9)).
Baptism is obedience to a command of the Lord. This is not true; there is no such command in Scripture. There is a command to the baptizer to baptize all who have believed the gospel and who want to be in the place of privilege where Christ’s name is professed (Acts 10:4848And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days. (Acts 10:48)), but there is no command to anyone to get baptized. To refer to baptism as something believers are commanded to do brings into Christianity a legal obedience to ordinances as a means of blessing, which is entirely opposed to the spirit of Christianity. In Scripture, baptism is viewed as a privilege. With that privilege comes a corresponding responsibility of obedience in one’s personal life (John 14:1515If ye love me, keep my commandments. (John 14:15); Acts 5:2929Then Peter and the other apostles answered and said, We ought to obey God rather than men. (Acts 5:29); 1 Peter 1:1414As obedient children, not fashioning yourselves according to the former lusts in your ignorance: (1 Peter 1:14)), but submission to the ordinance itself is not an act of obedience.
Baptism is a public confession of a person’s faith in Christ; it is a statement to the world that the person baptized is dead and risen with Him. This is not true; Scripture nowhere states that baptism is a public act or a confession of a person’s faith in Christ. If it were a public witness to the world, Paul would never have had the jailor baptized in the middle of the night behind closed doors! (Acts 16:3333And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. (Acts 16:33)) He would have waited till the morning and done it “outside the gate (of the city) by the river” (Acts 16:1313And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither. (Acts 16:13)), or in some other public place where it could be seen. The significance of baptism rests with the name of Christ being put upon us (Gal. 3:2727For as many of you as have been baptized into Christ have put on Christ. (Galatians 3:27)), not whether others have witnessed it.
Believers are the only ones who are to be baptized. This is not necessarily true. Surely, we are not to baptize unbelievers, knowing that they are unbelievers, but Scripture does state that households were baptized without giving any indication of all in those households being believers (Acts 16:15, 3315And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us. (Acts 16:15)
33And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. (Acts 16:33); 1 Cor. 1:1616And I baptized also the household of Stephanas: besides, I know not whether I baptized any other. (1 Corinthians 1:16)). As mentioned earlier, the baptism of the jailor’s house is an example. The Greek text states that he was the only one in the house who believed.
A person must have his sins forgiven and have the indwelling of the Holy Spirit before being baptized. This order is not always the case in Scripture. In Luke 3:33And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; (Luke 3:3), people were baptized before they had their sins forgiven! Their baptism was in view of having their sins forgiven; it was “for the remission of sins.” So also, with those in Acts 2:3838Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2:38). Peter put their baptism before their sins being forgiven and their receiving the Holy Spirit! It was the same with the Samaritan believers; they were baptized before they received the Spirit (Acts 8:12-1712But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. 13Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. 14Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: 15Who, when they were come down, prayed for them, that they might receive the Holy Ghost: 16(For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) 17Then laid they their hands on them, and they received the Holy Ghost. (Acts 8:12‑17)).
There should be a “waiting period” before a new believer is baptized, in order to be sure that his faith is real. This, too, does not stand the test of Scripture. In Acts 2:4141Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. (Acts 2:41), three thousand people were saved and baptized on the same day! The Ethiopian eunuch was baptized moments after he believed (Acts 8:36-3836And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? 37And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. 38And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. (Acts 8:36‑38)). It was likewise with those in Cornelius’ house; they were baptized moments after they believed (Acts 10:44-4844While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. 45And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. 46For they heard them speak with tongues, and magnify God. Then answered Peter, 47Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? 48And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days. (Acts 10:44‑48)).
Baptism leads to holiness in life. This is not true; baptism identifies the baptized with Christ’s death, but it does not produce holiness in one’s life. Practical holiness is a result of the power of the Spirit working in the believer’s life through the believer’s yielding to Him (Rom. 8:22For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. (Romans 8:2)). This falsehood is exemplified in the man who was baptized and sometime later met the man who had baptized him. After exchanging greetings, the man who had been baptized said: “I am thoroughly disappointed with my baptism; I thought that I wouldn’t sin anymore.” The other man said: “Well, if I had known that that was what you were looking for, I should have held you down under the water longer—that would have stopped you from sinning!” Baptism is not an experience that brings the baptized closer to the Lord.
The Spirit of Python Attempts to Corrupt the Gospel Message
Chap. 16:16-18—Having seen blessing come to Lydia’s house, the enemy (Satan) was stirred up and came out with yet another attack on the gospel. As the missionaries went to pray (probably by the riverside where they had met Lydia) “a certain female slave, having a spirit of Python” followed them. She cried: “These men are the servants of the Most High God, which show unto us the way of salvation” (vs. 17). On the surface, what she said seemed true and was something that promoted the gospel. But it was a pretense. A closer look shows that it was a corruption of the message that Paul preached. It was really a clever attempt of Satan to hinder the blessing of the gospel from going any further into Europe.
Critical translations and inter-linears indicate that the article “the” is not in the Greek text. Thus, the girl wasn’t saying that the missionaries preached “the way of salvation,” but that they were preaching “a way of salvation” (J. Green; L. M. Grant). This implies that the gospel is one of many ways to be saved! This is false; receiving Christ is the only way of salvation. Scripture says: “There is none other name under heaven given among men, whereby we must be saved” (Acts 4:1212Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. (Acts 4:12)). Another indication that something was wrong with what she was saying is that she directed the attention of her hearers to the servants of the Lord, rather than to the Lord. She said: “These men are the servants ... .” This is always Satan’s way; he will never direct anyone to Christ. Moreover, her use of the title “the Most High God” is the millennial name of God, and out of place in this Day of Grace. No demon or evil spirit should want to hasten the millennial kingdom day because they will be confined to the abyss then (Isa. 24:21-2221And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. 22And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. (Isaiah 24:21‑22); Rev. 20:1-31And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. 2And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, 3And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. (Revelation 20:1‑3)).
When the girl kept up her cry “many days,” Paul, knowing that the devil’s patronage would never work the blessing of God, but would only bring disaster, refused her testimony by commanding the evil spirit to come out of her (vs. 18). She was thereby mercifully delivered from the evil spirit that possessed her! If her masters truly cared for her personal welfare, they would have thanked Paul; but instead, they were incensed. Their business which they had by her “soothsaying [prophesying],” which brought them “much profit,” died with her deliverance. Seeing that their “gains were gone,” the girl’s masters retaliated by showing great animosity toward the missionaries and stirred up the multitude against them. They “caught Paul and Silas” and “dragged them into the market before the magistrates” and accused them of unlawful deeds (vss. 19-21). The magistrates took no time to find out whether those things were true and went ahead and punished them, beating them with “many stripes.” They then “cast them into prison” and charged the jailer to “keep them safely” (vss. 22-24). Thus, they condemned and punished the missionaries without a proper trial! (vs. 37) This was unlawful in the Roman Empire, yet they had accused the missionaries of unlawful activity!
The Jailer Saved
Chapter 16:25-40—The missionaries were undaunted by the persecution. “At midnight,” with their backs bruised and beaten, they “prayed and sang praises unto God” (vs. 25). This was a powerful testimony to the grace of God that worked in them; they were clearly not bitter (Job 35:1010But none saith, Where is God my maker, who giveth songs in the night; (Job 35:10); Psa. 119:6262At midnight I will rise to give thanks unto thee because of thy righteous judgments. (Psalm 119:62)). God then intervened miraculously with “a great earthquake,” whereby “the doors were opened, and everyone’s bands were loosed” (vs. 26). The jailer was awakened to find “the prison doors open” and assumed that “the prisoners had fled.” Since their custody was his responsibility at the pain of forfeiting his life (Acts 12:1919And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death. And he went down from Judea to Caesarea, and there abode. (Acts 12:19)), the jailer drew his sword and was about to commit suicide (vs. 27). Apparently, he would rather die that way than at the hands of the Roman magistrates. But Paul anticipated that he would try to take his life and cried out: “Do thyself no harm: for we are all here” (vs. 28). Thus, the jailer heard a voice out of the darkness that expressed genuine care and concern for his personal well-being. This struck his heart and conscience, and God used it to awaken his soul as to his need of being saved from the penalty of his sins. He rushed in trembling, and brought the missionaries out, and asked with great earnestness: “Sirs, what must I do to be saved?” They responded, “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house” (vss. 29-31) This promise of salvation was not only to the jailer, but also to his house. If they believed, they could be saved too. God delights to save whole households; yet we are often slow to claim that fact in our faith! Paul and Silas proceeded to give the jailer and his house “the Word of the Lord,” which he readily received and by which he was saved (vs. 32).
He “took them the same hour of the night, and washed their stripes” (vs. 33). This act of kindness was the fruit of the genuineness of his faith in Christ (James 2:17-1817Even so faith, if it hath not works, is dead, being alone. 18Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works. (James 2:17‑18)). He then proceeded to have his whole household “baptized.” This sudden change in the course of the jailer’s life is a testament to “the power of God unto salvation” (Rom. 1:1616For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. (Romans 1:16)). When he “brought them into his house and laid the table for them, he rejoiced with all his house, having believed in God” (vs. 34). The KJV says that the jailer “rejoiced, believing in God with all his house.” The translators have taken the liberty to infer into the passage that all in his house believed and were saved. But, as mentioned earlier, the Greek text indicates that the “believing” in this verse is in the masculine singular, referring to the jailor alone. They “rejoiced” with him in the circumstances surrounding the event—in that no one was hurt, the prisoners did not escape, the jailer hadn’t killed himself, etc.—but there is no mention of the rest of his family believing as he did.
Vss. 35-40—When “the magistrates sent the sergeants” to expel the missionaries from the city the next day, Paul took the opportunity to tell them that they had acted unlawfully in what they did to them, seeing that both he and Silas were Roman citizens. He said, “They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? Nay verily, but let them come themselves and fetch us out” (vs. 37). When the magistrates heard that “they feared,” and came and besought them to leave. There is no mention of an apology being made by the magistrates, or that the missionaries demanded one (vss. 38-39). Instead, they displayed a gracious and forgiving spirit (Mark 11:25-2625And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses. 26But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses. (Mark 11:25‑26); Luke 6:28-2928Bless them that curse you, and pray for them which despitefully use you. 29And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also. (Luke 6:28‑29)). Upon leaving town, they were in no hurry; they stopped to see the brethren at Lydia’s house. Luke says: “When they had seen the brethren, they comforted [exhorted] them, and departed” (vs. 40). It is significant that Luke would say “they” and not “we” in reference to the departure of the missionaries. He had been using the first person plural pronouns (“we” and “us”), but by changing to the third person plural pronoun (“they”) as he does here (and in chapter 17:1, etc.), it is clear that Luke did not go with them when they departed. He stayed behind in Philippi, presumably to continue to strengthen the new believers in the faith. He would rejoin Paul in Acts 20:55These going before tarried for us at Troas. (Acts 20:5).
Amphipolis & Apollonia
Chap. 17:1—Moving southwest through Macedonia, the missionaries passed through “Amphipolis,” about 30 miles from Philippi, and through “Apollonia,” which is another 30 miles southwest. No details are given as to any evangelistic results in these cities.
Thessalonica
Chap. 17:2-9—Passing another 35 miles westward, they came to “Thessalonica,” a large commercial city. It had a significant Jewish population, enough to warrant the existence of a synagogue. As Paul’s custom was to give the gospel to the Jews first, before turning to the Gentiles (Rom. 1:1616For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. (Romans 1:16)), he entered into the synagogue and on “three sabbath days” he “reasoned with them out of the Scriptures.” (This would be the Old Testament Scriptures; the New Testament had not been written yet.) Paul proved from their very own Scriptures that the Messiah had come in the Person of the Lord Jesus Christ, and that He had suffered and died to make atonement for sin, and that He was “risen again from the dead” (vss. 2-3). Note: Paul’s way of handling the Scriptures was not to reason into them (as false teachers do), but to reason out of them. That is, he built his reasoning out of what is stated in Scripture; he did not bring his ideas to the Scriptures and try and find justification for them. This is where cult teachers have gone wrong—all such manipulation is “handling the Word of God deceitfully” (2 Cor. 4:22But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God. (2 Corinthians 4:2)).
As the case usually is when the gospel is preached, some “believed” (vs. 4) and some “believed not” (vs. 5). “Aristarchus and Secundus” may have been among the number of those who believed (Acts 20:44And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. (Acts 20:4)). The unbelieving Jews were “stirred up to jealousy” over the “great multitude” who believed, and raised a persecution against the missionaries by involving “certain lewd fellows of the baser sort,” who in turn “got a crowd together” and “set the city in confusion [uproar]” (vs. 6). The mob went looking for the missionaries, and “assaulted the house of Jason,” believing that they were there. But when they didn’t find them, they “dragged Jason and certain brethren” before the rulers and accused them of being accomplices to the Lord’s servants. In their accusation against the missionaries, they unknowingly gave testimony to the power of the gospel. They said: “These men have turned the world upside down.” They couldn’t deny the fact that people were being saved and lives were being transformed by the effectual working of the gospel. They may have been opposed to it, but they couldn’t stop it! They charged the missionaries with plotting to overthrow the government of “Caesar” through “another king, Jesus” (vs. 7).
Paul Avoids a Potential Riot
A riot had started, and a great persecution was raised against the missionaries (vss. 8-9). So much so that “the brethren immediately sent away Paul and Silas by night to Berea” (vs. 10). Thus, their time in Thessalonica was cut short, and this meant that the new converts there would not have received the teaching they needed to be established in the faith. Usually, Paul would have one of the workers stay behind—as was the case with Luke at Philippi—but here in Thessalonica, the persecution was so fierce that they all fled. When they reached Athens, Paul sent Timothy back to them to establish and encourage them in the faith (1 Thess. 3:1-21Wherefore when we could no longer forbear, we thought it good to be left at Athens alone; 2And sent Timotheus, our brother, and minister of God, and our fellowlaborer in the gospel of Christ, to establish you, and to comfort you concerning your faith: (1 Thessalonians 3:1‑2)). To that end, Paul would later write two epistles to the saints at Thessalonica.
Berea
Chap. 17:10-15—This city was about 40 miles west of Thessalonica. It also had a Jewish population and a synagogue, from which Paul started his evangelization in the area. Luke says that the Bereans were “more noble than those in Thessalonica, in that they received the Word with all readiness of mind, and searched the Scriptures daily, whether those things were so” (vs. 11). The Bereans were marked by two things: faith in God and diligence in studying His Word. Their faith gave them to see that the missionaries were men sent from God, and thus they readily received their message as being from God. Then, having received the good news concerning Christ, they searched the Scriptures daily and found it to be so, and this confirmed their faith. This is so commendable. Most people will not receive the truth until it has been proven to them by a chapter and verse which states it explicitly. Surely, we want to be careful in what we receive, but faith is lacking in such an approach to divine subjects. Sadly, the children of Israel showed this lack; “the Word preached did not profit them, not being mixed with faith in them that heard it” (Heb. 4:22For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. (Hebrews 4:2)). Without faith being involved, the reception of the truth becomes a mere intellectual exercise.
Searching the Scriptures is one of three daily things that need to be a part of every believer’s life. They are:
The result was that “many of them believed,” both men and women (vs. 12). One of which was “Sopater” (Acts 17:44And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few. (Acts 17:4)). “Grecian women of the upper classes” are given an honourable mention here as being among the number who received the Word and searched the Scriptures. This shows that God approves of women who engage in Bible study; studying the Scriptures is not something merely for the men who teach in the assembly.
Paul Avoids Another Potential Riot
The unbelieving Jews from Thessalonica were so full of hatred and jealousy that they made a special trip to Berea to convince the Jews there to reject the gospel (vs. 13). They not only rejected the message of grace for themselves, but they were determined that others should do so too! They succeeded in “stirring up and troubling the crowds” against the missionaries, and another riot was about to start. Seeing the predicament, “immediately the brethren sent away Paul to proceed toward the sea” (vs. 14 – W. Kelly Trans.). The KJV says, “To go as it were to the sea.” This suggests that they outwitted their pursuers by a ruse, but the J. N. Darby Translation footnote states that “the use of ‘as’ here is not a semblance of anything, but of purpose or intention.” Hence, they did not use subterfuge to get away from the angry crowds. With the animosity being specially directed at Paul, his two fellow-workers felt safe to remain in Berea to strengthen the brethren in the faith, while he pushed on.
In withdrawing from the commotion, Paul had a loving and caring escort of faithful brethren who knew the territory to take him “as far as Athens” (vs. 15). Since Berea was not on the coast, their trip covered some land, but was mostly over sea. When it came time for those brethren to return to Berea, Paul gave them instructions to have “Silas and Timotheus” join him at Athens as soon as possible.
Athens
Chap. 17:16-34—This city is over 200 miles south of Berea. It was the capital city of Greece. It also had a Jewish community and a synagogue in which Paul “reasoned” with the Jews and those of the Gentiles who attended the worship there. The KJV says that he “disputed” with them, but that may convey the thought of arguing, which is a work of the flesh and something he surely wouldn’t have stooped to in conveying the gospel (James 1:19-2019Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: 20For the wrath of man worketh not the righteousness of God. (James 1:19‑20)). In the early 1600s when the KJV was published, that word did not have a negative connotation. Luke does not mention whether any were converted.
While Paul waited for Silas and Timothy, he didn’t occupy his time with sightseeing trips around the city; he was not there on a holiday. What particularly caught his attention was that the city was “wholly given to idolatry.” This “painfully excited” him (vss. 16-17). He, therefore, interacted with these poor benighted souls in the marketplace daily, speaking to them of “the glad tidings of Jesus, and the resurrection.” Two schools of philosophers encountered him—“the Epicureans” and “the Stoicks” (vs. 18). The Epicureans were followers of Epicurus, who taught that the object of all men should be happiness and the pursuit of pleasure, and they were not so concerned about absolute truth. The Stoicks took a different approach to life. Their philosophy was that since life is full of trials and problems and sorrows, that God would have men to meet these trials by bearing them quietly without emotion.
Having never heard the gospel before, the Athenians saw Paul as a mere “babbler” and a setter forth of “strange gods.” But being curious, they brought him unto “Areopagus [Mars Hill],” which was the highest court of idolatry in Athens, saying, “May we know what this new doctrine, whereof thou speakest, is? For thou bringest certain strange things to our ears: we would know therefore what these things mean” (vss. 19-20). In a parenthesis, Luke inserts into the narrative a description of the general state of things among “the Athenians and the strangers” who frequented Areopagus. They were people who were curious of human wisdom and steeped in the superstitions of idolatry (vs. 21).
Paul’s Address at Areopagus
Vss. 22-31—Paul took this opportunity to present the gospel to these poor idolaters. He began by stating the truth about their idols. He said: “Athenians, in every way I see you given up to demon worship.” The people had made an abundance of shrines to their many gods—but behind these false deities were demons! Thus, what they were engaged in was “demon worship” and not the worship of God at all (1 Cor. 10:2020But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. (1 Corinthians 10:20)). What they needed was the knowledge of the one true God. Since they were not cognisant of the Holy Scriptures, Paul didn’t quote from them. Instead, he pointed to the creation which also bears a clear witness of God. He proceeded to establish facts from the creation that exposed idolatry and testified of the one true God, with whom all men have to do (Heb. 4:1313Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do. (Hebrews 4:13)).
Firstly, Paul said: “I found an altar (shrine) with this inscription: TO THE UNKNOWN GOD: whom therefore ye ignorantly worship, Him declare I unto you” (vs. 23). In declaring the one true God, he didn’t say, “It declare I unto you,” but “Him declare I unto you.” This indicates that the true God is a divine Person, not a nebulous higher power or an influence somewhere in the universe that has no real interest in man. Thus, the God Paul presented is a personal God.
Secondly, Paul said: “God that made the world and all things therein ... .” (vs. 24a). The fact that He created everything testifies of His omniscience and His omnipotence. Thus, He is an all-wise and all-powerful God.
Thirdly, Paul said: “He is Lord of heaven and earth,” and “dwelleth not in temples made with hands; neither is He worshipped with men’s hands, as though He needed anything” (vss. 24b-25a). This shows that the true God is a spiritual Being (John 4:2424God is a Spirit: and they that worship him must worship him in spirit and in truth. (John 4:24)) who cannot be replicated with images made of material things, or, confined to temples made of material things (1 Kings 8:2727But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded? (1 Kings 8:27)).
Fourthly, Paul said: “He giveth to all life, and breath, and all things; and hath made of one blood all nations of men for to dwell on all the face of the earth” (vss. 25b-26a). This shows that the one true God is the source of all life, and since He holds the breath of every living creature in His hand, all are responsible to Him (Dan. 5:2323But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: (Daniel 5:23); Rom. 14:11-1211For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. 12So then every one of us shall give account of himself to God. (Romans 14:11‑12)).
Fifthly, Paul said that God has also “determined the times before appointed, and the bounds of their habitation” (vs. 26b). This means that He is in control of everything, and as such, orders the course of world history (Acts 15:1818Known unto God are all his works from the beginning of the world. (Acts 15:18)). Thus, He is the God of providence.
Sixthly, Paul said: “That they (men) may seek God; if indeed they might feel after Him and find Him, although He is not far from each one of us” (vs. 27). This shows that the true God is an accessible God who wants the fellowship of men. He desires that they would seek after Him, and in doing so, they would find a rewarding relationship with Him. Thus, if a person honestly seeks God, God will reveal Himself to him.
Seventhly, Paul said, “In Him we live, and move, and have our being; as certain also of your own poets have said, For we are also His offspring. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead [that which is divine] is like unto gold, or silver, or stone, graven by art, and man’s device [imagination]” (vss. 28-29). Paul’s point here dealt a death blow to their idolatry. The logic of his reasoning is irrefutable: if men are the offspring of God, they then must have His characteristics—apart from His essential deity. Since men are animate and rational beings, God must be too, for He created the human race in His image and likeness (Gen. 1:26-2726And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. 27So God created man in his own image, in the image of God created he him; male and female created he them. (Genesis 1:26‑27)). Hence, God cannot be like a lifeless idol because His offspring are not lifeless! The words of their own poets (Cleanthes and Aratus), whom they revered, confirmed this fact!
Vss. 30-31—Having exposed idolatry through the witness of creation, Paul went on to address the consciences of Athenians and to speak of the Man of God’s counsels—the Lord Jesus Christ. In doing this, he added three more things about God that the gospel announces:
Firstly, the true God is a God of forbearance. Paul said, “The times of this ignorance God winked at [overlooked]; but now commandeth all men everywhere to repent” (vs. 30). For centuries, the Athenians had been priding themselves on their philosophical wisdom and learning, but Paul told them that God saw it as “the times of this ignorance” which He had “overlooked,” but was now commanding all men to repent. Thus, the Athenians were being called upon by God to give up their idolatry at once.
Secondly, the true God is a God of righteous judgment. Paul said, “Because He hath appointed a day in the which He will judge the world in righteousness by that Man whom He hath ordained” (vs. 31a). Repentance is enjoined upon all men for a reason—“because” there is a day of reckoning coming. The true God is a God of forbearance, but not indifference. He is not indifferent about the sin of this world; He is exceedingly grieved about it. This period of God’s longsuffering patience is going to close with an act of God’s judgment, and all things will be set right then (Isa. 26:99With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. (Isaiah 26:9)).
The appointed “day” of judgment which Paul refers to here is not a particular day at the end of time when all men will stand before the throne of God to be judged. Such is an old Reformers doctrine, but it is not taught in Scripture. Nor is it the “great white throne” judgment which is a judgment of dead persons (Rev. 20:11-1511And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. 12And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. 13And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. 14And death and hell were cast into the lake of fire. This is the second death. 15And whosoever was not found written in the book of life was cast into the lake of fire. (Revelation 20:11‑15)); this which Paul speaks of is the judgment of living persons. This appointed “day” is not a literal 24-hour day, but a period of a thousand years when Christ will reign supreme over the heavens and the earth. It is called “the Day of the Lord” (2 Peter 3:8-108But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 9The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. 10But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. (2 Peter 3:8‑10), etc.). It will begin on a certain 24-hour day (at the Appearing of Christ), but will extend over the whole Millennium.
Thirdly, the true God is a God of resurrection. Paul said: “Whereof He hath given assurance [proof] unto all men in that He hath raised Him from [among] the dead” (vs. 31b). To speak of the resurrection of Christ brings in Christ’s coming into the world to put away sin by the sacrifice of Himself through death. His resurrection stands as God’s “Amen” to His finished work on the cross. Paul’s point here is that the day of judgment is coming, and the “proof” of it is that God has raised “the Judge” from the dead and set Him at His own right hand. He stands ready to judge this world in righteousness (James 5:99Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door. (James 5:9)).
We might wonder why Paul didn’t speak of Christ’s death and bloodshed, by which those who believe are saved and have the forgiveness of sins. The answer is in verse 32—he was interrupted by their mockery and didn’t get a chance to give a full gospel message.
Three Responses
Vss. 32-34—As there often is in preaching, there were three classes of people among the Athenians:
There were those who “mocked” the message of grace and rejected it (vs. 32a).
There were those who procrastinated, and said, “We will hear thee again of this matter” (vs. 32b).
There were those who “believed” and were saved (vs. 34).
Thus, there were rejectors, neglecters and accepters of the gospel.
Dionysius and Damaris Saved
Luke adds that among those who believed there was a man named “Dionysius the Areopagite” and a woman named “Damaris.” These and “others” joined themselves with Paul.
Missing from the narrative (thankfully) is the mention of persecution. This is due to the culture of Athens. It was a city that was tolerant of everything, even the gospel. To them, what Paul had set forth was just another religious idea in the mixture of their many religious thoughts. It meant little to them; certainly not enough for them to get upset.
We know from 1 Thessalonians 3:1-21Wherefore when we could no longer forbear, we thought it good to be left at Athens alone; 2And sent Timotheus, our brother, and minister of God, and our fellowlaborer in the gospel of Christ, to establish you, and to comfort you concerning your faith: (1 Thessalonians 3:1‑2), that Silas and Timothy reached Athens and joined Paul there. Shortly thereafter, Timothy was sent back up north to Thessalonica to “establish” and “encourage” them in the faith. This is something that the missionaries did not have time to do, being that they had to run for their lives and were there only three Sabbath days. Paul and Silas (“we” – 1 Thess. 1:1; 3:11Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ. (1 Thessalonians 1:1)
1Wherefore when we could no longer forbear, we thought it good to be left at Athens alone; (1 Thessalonians 3:1)) remained at Athens for a short while before Paul pushed on to Corinth. The fact that Paul went on alone to Corinth indicates that Silas stayed in Athens to establish the few who had believed. After spending some time there, Silas went north to Macedonia and linked up with Timothy. They would meet up with Paul in Corinth later (Acts 18:55And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ. (Acts 18:5)).
Corinth
Chap. 18:1-17—Paul travelled westward some 40 miles to the large commercial seaport of Corinth, which like Athens, Berea, and Thessalonica, had a Jewish population and a synagogue.
Aquila and Priscilla
It was here that he met “Aquila” and “Priscilla,” devoted disciples of the Lord. There is no mention in the divine record of where or when they heard the gospel and were saved. Being Jews by birth, they were forced to leave Rome on account of the edict of Claudius Caesar who “commanded all Jews to depart from Rome” (vss. 1-2). They settled in Corinth where they met Paul. Some have wondered whether they were converted through meeting Paul in Corinth, but if that were so, Luke would have mentioned it here. In referencing them elsewhere in Scripture, the Apostle never speaks of them as being his children in the faith, as he does with others who were saved through him. This suggests that they were already believers when Paul met them.
Aquila and Priscilla were a model Christian couple in many ways. Their names are found six times in Scripture, and they are always mentioned together. Three times Aquila’s name is mentioned first (Acts 18:2, 262And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them. (Acts 18:2)
26And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. (Acts 18:26); 1 Cor. 16:1919The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house. (1 Corinthians 16:19)) and three times Priscilla’s name is first (Acts 18:1818And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow. (Acts 18:18); Rom. 16:33Greet Priscilla and Aquila my helpers in Christ Jesus: (Romans 16:3); 2 Tim. 4:1919Salute Prisca and Aquila, and the household of Onesiphorus. (2 Timothy 4:19)). When the passage pertains to business affairs, teaching the truth, and assembly responsibilities, Aquila is first; when the passage pertains to the domestic side of things, where the woman is to “rule the house” (1 Tim. 5:1414I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. (1 Timothy 5:14)), Priscilla is first.
Since Paul and Aquila and Priscilla were of the same trade, being “tentmakers,” he “abode” with them and they worked together. Paul’s financial resources had run low (2 Cor. 11:99And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself. (2 Corinthians 11:9)) and working with Aquila and Priscilla was a means of supporting himself in the ministry. This shows that secular employment was not beneath the Apostle. He used the Sabbath days, however, to testify of Christ. “He reasoned [was discoursing] (W. Kelly Trans.) in the synagogue every Sabbath, and persuaded the Jews and the Greeks” (vs. 4). The “Greeks” here were Gentiles who had grown weary of the folly and iniquity of idolatry, and worshipped God in the Jewish synagogue (Acts 13:43; 16:14; 17:4, 17; 18:743Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God. (Acts 13:43)
14And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul. (Acts 16:14)
4And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few. (Acts 17:4)
17Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him. (Acts 17:17)
7And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue. (Acts 18:7)).
But when “Silas and Timothy were come [down] from Macedonia, Paul was pressed in the spirit [in respect of the Word], and testified to the Jews that Jesus was [the] Christ” (vs. 5). Silas and Timothy brought a gift from the Macedonian brethren (2 Cor. 11:99And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself. (2 Corinthians 11:9)) that allowed Paul to lay down his tentmaking tools and give himself wholly to the gospel. He threw himself at once into testifying that Jesus is the Christ. “But as they (the Jews) opposed and spoke injuriously [blasphemed], he shook his clothes, and said to them, Your blood be upon your own head: I am pure; from henceforth I will go to the nations [Gentiles]” (vs. 6). Following his usual method, having testified to the Jews, he turned to the Gentiles (Rom. 1:1616For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. (Romans 1:16)).
Paul’s Separation From the Synagogue in Corinth
Vs. 7—Luke says: “And he departed thence, and entered into a certain man’s house, named Justus, one that worshipped God, whose house joined hard to the synagogue.” In departing from the synagogue, Paul didn’t go far from it. He entered into a man’s house whose name was “Justus,” who lived next door to the synagogue! He was a man who worshipped God and was favourable to the gospel. This move did not mean that Paul ceased to lodge with Aquila and Priscilla, but that he found new quarters from which he would continue his testimony in separation from the synagogue. This was the first time that he did this. It marks a significant step forward in the transition from Judaism to Christianity in the book of the Acts. Paul would do the same at Ephesus (Acts 19:8-98And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God. 9But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus. (Acts 19:8‑9)).
The house of Justus was an ideal place from which to work for two reasons: Firstly, Justus was a Gentile, and thus, his home would be advantageous in gaining the attendance of Gentiles to hear the Word. Secondly, it was close enough to the synagogue to reach any exercised Jews and proselytes who frequented that place of worship.
Stephanas, Gaius, and Crispus Saved
Vs. 8—The Spirit of God had begun to work among the Corinthians, and many were saved. The first one to believe was “Stephanas,” whom Paul said was “the firstfruits of Achaia” (1 Cor. 1:16; 16:1516And I baptized also the household of Stephanas: besides, I know not whether I baptized any other. (1 Corinthians 1:16)
15I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) (1 Corinthians 16:15)). This is evidence that Aquila and Priscilla were not converted through coming into contact with Paul at Corinth; if they had been, they would have been the firstfruits of Achaia, not Stephanas. “Gaius” was also saved around this time (1 Cor. 1:1414I thank God that I baptized none of you, but Crispus and Gaius; (1 Corinthians 1:14)).
Another notable person who was saved was “Crispus.” This man was “the chief ruler of the synagogue!” He “believed on the Lord with all his house” (vs. 8a). This again shows that God loves to save whole households (Acts 16:3131And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. (Acts 16:31)). The difference between the jailer’s house and Crispus’ house was that in Crispus’ case, all in the house believed. This means that his family was old enough to understand the gospel and receive Christ. Whereas, with the jailer’s family no mention is made of their faith.
These were not the only ones to be saved; Luke tells us that “many of the Corinthians hearing believed, and were baptized” (vs. 8b). These were mostly of the poorer class, as Paul indicates in his epistle to the Corinthians: “Ye see your calling brethren, how that not many wise men after the flesh (highly educated), not many mighty (wealthy), not many noble (high society) are called” (1 Cor. 1:2626For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: (1 Corinthians 1:26)). Some of those who were saved were of ill-repute. Paul said in his epistle: “Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you” (1 Cor. 6:9-119Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, 10Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. 11And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. (1 Corinthians 6:9‑11)). These believers were living examples of the power of the gospel of God’s grace to save sinners and deliver them from their sins (Rom. 1:1616For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. (Romans 1:16)). Such conversions, Paul tells us in his epistle to the Corinthians, did not result from philosophical ploys and “excellency of speech” in his preaching, but from “the power of God” (1 Cor. 2:1-51And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. 2For I determined not to know any thing among you, save Jesus Christ, and him crucified. 3And I was with you in weakness, and in fear, and in much trembling. 4And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: 5That your faith should not stand in the wisdom of men, but in the power of God. (1 Corinthians 2:1‑5)).
Vss. 9-11—The Lord spoke to Paul “in the night by a vision” and told him not to move on to a new city, as he usually did after being in one place for awhile, because there were many of God’s elect in the city who needed to hear the gospel and be saved. The Lord said to him: “Be not afraid, but speak, and hold not thy peace: for I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.” As things turned out, Paul was there for 18 months, preaching and teaching. During this time, he wrote his two epistles to the Thessalonians—probably after Silas and Timothy came from Macedonia (vs. 5) with a report of the state of things in Thessalonica (1 Thess. 3:66But now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you: (1 Thessalonians 3:6)).
God Uses Gallio’s Indifference to Deliver Paul
Chap. 18:12-17—The incident concerning “Gallio” is given as an example as to how God works behind the scenes to preserve His servants, as He promised to do for Paul in verse 10. When Gallio came into office as “the deputy [proconsul] of Achaia,” the Jews made an accusation against Paul, thinking to have the Roman authorities condemn him. But through God’s providence this ploy was frustrated by the indifference of Gallio. He saw the whole thing to be a mere religious dispute concerning “words and names,” and summarily dismissed the case as being a matter of Jews squabbling.
The crowd of Greeks took advantage of the situation and used it to vent their anti-Jewish feelings. They took “Sosthenes”—who had replaced Crispus as “the chief ruler of the synagogue,” and as such was the Jews’ spokesman—and punished him before the judgment seat for bringing Paul before the proconsul on such an empty charge. Luke adds: “And Gallio cared for none of those things”—that is, he could not care less about these religious struggles (vs. 17). God was over the whole situation and used Gallio’s indifference to deliver Paul from this malicious attack of the Jews. And, such are God’s ways in providence, He allowed Sosthenes to get what he deserved for leading this baseless charge against Paul. The tables were turned on him and he ended up taking the beating that he was hoping Paul would get! This divine intervention of providence should encourage every servant of the Lord to hold forth the Word boldly; the Lord can preserve His own (1 Tim. 4:1010For therefore we both labor and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe. (1 Timothy 4:10)). The Lord may have used the circumstance to awaken Sosthenes as to his need of Christ, for he was saved sometime after this, and found working with Paul! (1 Cor. 1:11Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, (1 Corinthians 1:1)). Sosthenes’ conversion is another example of how God can use “the wrath of man” to “praise” Him (Psa. 76:1010Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain. (Psalm 76:10)).
Being uncondemned before the proconsul, Paul was free to continue his testimony in Corinth, and did so “a good while” (vs. 18). With his long stay in that city drawing to a close, Paul “took his leave of the brethren” and moved on, taking with him “Priscilla and Aquila.” His purpose was to sail into “Syria” from whence he had come (from Antioch) some four years earlier. Sad to say, the assembly at Corinth fell into all sorts of error and disorder in his absence—both moral and doctrinal. It drew forth his two epistles to the Corinthians.
Cenchrea
Chap. 18:18—Paul’s plans evidently included “Cenchrea,” a small town 8-9 miles from Corinth. We are not told whether there were any converts here at this time, but we do know from Paul’s epistle to the Romans that an assembly was founded there later, in which “Phebe” was a “deaconess” (Rom. 16:11I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: (Romans 16:1)).
Paul Takes a Vow
Luke tells us that when Paul was at Cenchrea, he shaved his head, having made a “vow.” This committed him to go to Jerusalem in time for the Jewish feast there (vs. 21), for the discharge of every vow required a trip to the temple, the place where the Lord had put His name (Deut. 12:1111Then there shall be a place which the Lord your God shall choose to cause his name to dwell there; thither shall ye bring all that I command you; your burnt offerings, and your sacrifices, your tithes, and the heave offering of your hand, and all your choice vows which ye vow unto the Lord: (Deuteronomy 12:11)). We see in this that even though Paul had been given special revelations as to the nature and unity and calling of the Church (as being a heavenly company of believers who are distinct from Israel), he still, as to experience, was not completely clear of his ties to Judaism, and thus observed some Jewish customs. It was not until he was captive in Rome that he clearly saw the distinction between Israel and the Church, as attested to in his later epistles—especially Hebrews 13:10-1310We have an altar, whereof they have no right to eat which serve the tabernacle. 11For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. 12Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. 13Let us go forth therefore unto him without the camp, bearing his reproach. (Hebrews 13:10‑13). Therefore, what Paul did here is not to be taken as a pattern for Christians. J. N. Darby said, “We see to what extent he was still bound to Jewish customs. He takes a vow and shaves his head in Cenchrea. He feels obliged in his heart to observe the feast at Jerusalem; and gives this to the Jews at Ephesus as to his motive for not then remaining in their city. He is a true Jew and acted as one. The Spirit records these facts that we may understand the bonds which still held the spirit of the Apostle” (Collected Writings, vol. 25, p. 404).
Ephesus
Chap. 18:19-21—The sailing vessel stopped at “Ephesus” on route to Caesarea; from there Paul would go up to Jerusalem and discharge his vow.
Ephesus was the capital of Asia (southwestern Turkey), a region in which the Holy Spirit heretofore had forbidden the missionaries to work (Acts 16:66Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, (Acts 16:6)). But now, the Spirit was about to open that field. Asia would prove to be very fruitful ground, and at length, many assemblies would be established there. The lesson here is that the servant mustn’t get ahead of the Lord’s leading in service. Moses would be an example of this. He understood that God wanted him to deliver His people from Egypt, but he got ahead of the Lord in the timing of it, and in doing so, failed (Ex. 2).
Epaenetus” was the first to get saved in Asia (Rom. 16:55Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ. (Romans 16:5) – J. N. Darby Trans.), but there were many others—“Tychicus and Trophimus” (Acts 20:4; 21:294And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. (Acts 20:4)
29(For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.) (Acts 21:29)), “Epaphras” (Col. 4:1212Epaphras, who is one of you, a servant of Christ, saluteth you, always laboring fervently for you in prayers, that ye may stand perfect and complete in all the will of God. (Colossians 4:12)), “Nymphas” (Col. 4:1515Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house. (Colossians 4:15)), “Archippus” (Col. 4:1717And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it. (Colossians 4:17)), “Philemon” and “Apphia” (Phile. 1-2), etc. The door was opened for the gospel on Paul’s brief visit to Ephesus. He “entered into the synagogue, and reasoned with the Jews. When they desired him to tarry longer time with them, he consented not; but bade them farewell” (vss. 19-21). These people were interested in the gospel he preached! It was an open door surely, but due to his pre-occupation with Jewish things in Jerusalem, the work of evangelizing Asia would have to wait for his third missionary journey. This is not to say that God left these people without a Christian witness, for Aquila and Priscilla remained at Ephesus and were a quiet blessing there. With a promise that he would return, “he sailed from Ephesus.”
Caesarea
Chap. 18:22a—This was a seaport on the east coast of the Mediterranean Sea, where Cornelius lived (Acts 10). Being pressed for time, Paul didn’t stay in Caesarea, but made his way overland to Jerusalem, about 65 miles southeast.
Jerusalem
Chap. 18:22b—The Spirit of God gives no details as to what happened in Jerusalem. The Jewish feast is not even mentioned. It simply says that Paul went up and “saluted the church [assembly].” The Spirit of God purposely leaves those Jewish things in the shade to illustrate the transition in the book from Judaism to Christianity. Instead of looking up old acquaintances in Jerusalem from his days in Judaism, Paul went to his “own company” (Acts 4:2323And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. (Acts 4:23))—fellow believers on the Lord Jesus Christ—and after greeting them, he left town.
Antioch
Chap. 18:22c—Departing from Jerusalem, Paul travelled 300 miles north to Antioch in Syria, from where the missionary journey had begun some four years earlier.