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.
THE ITINERARY
+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
Caesarea where he landed. After he had gone up and
saluted the church he went down to Antioch.
QUESTIONS
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?
II. PAUL'S JOURNEYS
_Scripture, Acts 13:1-28:31_
STUDY V
THIRD MISSIONARY JOURNEY
_Scripture, Acts 18:23-21:17_
ANALYSIS
+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.
[Illustration: Outline map illustrating the third
missionary journey of Paul and the voyage to Italy.]
II. PAUL'S JOURNEYS
_Acts 13:1-38:31_
STUDY V
THIRD MISSIONARY JOURNEY
_Scripture, Acts 18:23-21:17_
+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 Colossae, 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).
ITINERARY
+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 Caesarea and Jerusalem (Acts 21:1-15)
by way of Coos, Rhodes, Patara, Tyre, and Caesarea.
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 Caesarea, the disciples of
Tyre came out to see them off and all kneeled down
on the shore and prayed. At Caesarea 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.
QUESTIONS
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.
II. PAUL'S JOURNEYS
_Scripture, Acts 13:1-28:31_
STUDY VI
JERUSALEM TO ROME
_Acts 21:17-28:31_
ANALYSIS
+This Journey+--From Jerusalem to Rome. The Seven Speeches.
The Writings. Time and Extent. The Historical Connections.