1. SEPARATION OF PAUL AND BARNABAS.

Acts 15:36-41.

(36) And after some days Paul said unto Barnabas, Let us return now and visit the brethren in every city wherein we proclaimed the word of the Lord, and see how they fare. (37) And Barnabas was minded to take with them John also, who was called Mark. (38) But Paul thought not good to take with them him who withdrew from them from Pamphylia, and went not with them to the work. (39) And there arose a sharp contention, so that they parted asunder one from the other, and Barnabas took Mark with him, and sailed away unto Cyprus: (40) but Paul chose Silas, and went forth, being commended by the brethren to the grace of the Lord. (41) And he went through Syria and Cilicia, confirming the churches.

The second missionary journey opened with an unfortunate difficulty between Paul and Barnabas. They must have labored in the Antioch church for some time after the council. Paul, the chosen vessel and Apostle of the Gentiles, realized that he ought to go forth on another mission tour, and said to Barnabas, " Let us go again and visit our brethren and learn just how they are getting along." John at this time was at Antioch, and Barnabas being related to him, seemed to have much more confidence in him as a helper on the second missionary journey than Paul had. Paul, no doubt, based his evidence on what occurred on the first journey at Perga, when John forsook them and went home. The controversy was, however, so strong that they decided to separate, and each go forth into different fields. Barnabas, taking Mark, went into the missionary field at Cyprus, and Paul took Silas, and after receiving the recommendations from the church and having the favor of God, went through the country of Syria and Cilicia, opening the second missionary tour.

We learn from Paul's letters which he wrote later, that Mark nobly redeemed his character and proved himself a valuable soldier of Jesus Christ. Writing from Rome during his first imprisonment, the Apostle gave the Colossians special charge to receive Mark (Col. 4:10). Just a few months before Paul's death, writing to his beloved son Timothy, he asked him to take Mark with him, for he had found him very helpful to the ministry. It is in vain to inquire who is to blame for the difference between Paul and Barnabas. No hint is even given in the story. There is no doubt that Mark's failure, some years earlier, was the cause of the separation of these friends. Some people, when they cannot do as they like, then do nothing at all. But here God's work went on. The special thing that is after all valuable in these differences is that we have two missionary companies instead of one.

The harvest is ripe for the reapers. The call is from the Lord. Let no obstacle be in your way to " occupy till He comes."

QUESTIONS.

• What did Paul say to Barnabas when ready to go on the second journey?

• Why was Barnabas so determined to take his relative when he wanted to do church work?

• Where did Barnabas and John go?

  They went to the Island of Cyprus, Barnabas' native home. His name is not mentioned again by Luke. Barnabas and Mark no doubt revisited the brethren in Cyprus at the places where Barnabas and Paul had preached. Paul later changed his mind about Mark, and no doubt Mark learned many valuable lessons for future service from his association with Barnabas (2 Tim. 4:11). Paul and Barnabas had amicably adjusted their difficulty.

• What fitness had Silas for missionary work? 15:22-23.

2. THE CALL OF TIMOTHEUS.

Acts 16:1-3.

(1) And he came also to Derbe and to Lystra: and behold, a certain disciple was there, named Timothy, the son of a Jewess that believed; but his father was a Greek. (2) The same was well reported of by the brethren that were at Lystra and Iconium. (3) Him would Paul have to go forth with him; and he took and circumcised him because of the Jews that were in those parts: for they all knew that his father was a Greek.

Luke mentions, in the former paragraph, the journey of Paul and Silas through Syria and Cilicia, confirming the churches. He fails to give us any account of evangelistic efforts, and hurries us to the well-known places of Derbe and Lystra, familiar to us from incidents in the first missionary journey. At Lystra Paul had healed the cripple, which created quite a stir in the city, and later these same people, who thought Paul a Divine man, stirred up by Jews from Antioch and Iconium, stoned Paul. It is at Lystra that we are introduced to a new and very important character, who became a very close associate with Paul in the missionary field, and to whom Paul looked for sympathy and support in the severest trials and to the very close of his life. At Lystra resided Eunice, a Jewess, who lived with her mother, Lois, of whom Paul, in his last letter to Timothy, speaks as a mother and grandmother of unfeigned faith, which he recognized as transmitted to the son Timothy. These two godly women were true to the instructions given them concerning the teaching of the Bible to the children. Timothy was instructed from his infancy in the Holy Scriptures. (2 Tim. 3:14-15.) These persons must have been familiar with Paul in his missionary labors while at Tarsus, and Timothy may have united with the church when he was on his first missionary work at Lystra; and no doubt witnessed the stoning of Paul and saw how God cared for him in raising him to life. Paul saw in this young Christian just the man fitted to go forth in this work for the Lord. Timothy's father was a Greek, and beyond this information regarding him the historian is silent. Timothy was already a Christian and anxious to join him, and in order to make him more acceptable to the numerous Jews who still were interested in circumcision, he took him and circumcised him. It may be possible that this rite had not been performed because his father was a Greek. The Jews were not ready to accept, as a leader, any one who was not circumcised. It seems strange that so soon after Paul refused before the council at Jerusalem to have Titus circumcised, he should at this time recommend the circumcision of Timothy. The demand, however, of the Jews was that salvation was only through circumcision and the keeping of the whole law. The Pharisees therefore insisted that all must be brought under the law for salvation, but Paul said it was faith in Jesus Christ. The circumcision of Jews, like that of Timothy, was for an altogether different purpose. We are taught in the Old Testament, as well as by Christ (John 7:22), that the rite of circumcision originated, not in the time of Moses, but in the covenant with Abraham. If it originated with Abraham, then it was before the law, and Timothy was circumcised, not because it was demanded for salvation, but to perpetuate the covenant with Abraham, and continued a national mark. Therefore Paul insisted in all of his teaching (Gal. 5:6), " in Christ Jesus, neither circumcision availeth anything nor uncircumcision, but faith which worketh by love." We have in this incident a beautiful illustration of the Apostle's great principle, " I am made all things to all men, that I might by all means save some" (1 Cor. 9:20-22).

The well-known fact that Timothy was uncircumcised would seriously interfere with his usefulness among his own countrymen. To remove this obstacle, as there was danger of Timothy himself misinterpreting the act, the Apostle, without hesitation, circumcised him. But, when false brethren sought to compel him to circumcise Titus, a pure Gentile, on the ground that it was essential to salvation, Paul sternly refused.

QUESTIONS.

• Locate Derbe and Lystra.

• When did Paul meet Timothy first, and where?

• Name the mother and grandmother of Timothy, and what special help did he receive from home?

• Why do children not have more religious faith transmitted now by their parents?

• How reconcile circumcision with Gal. 5:2-4?

• What was the origin of circumcision and why did Paul recommend it?

3. REVISITING AND ORGANIZING GALATIAN CHURCHES.

Acts 16:4-8.

(4) And as they went on their way through the cities, they delivered them the decrees to keep which had been ordained of the apostles and elders that were at Jerusalem. (5) So the churches were strengthened in the faith (or, in faith), and increased in number daily.

(6) And they went through the region of Phrygia and Galatia (or, Phrygia and the region of Galatia), having been forbidden of the Holy Spirit to speak the word in Asia; (7) and when they were come over against Mysia, they assayed to go into Bithynia; and the Spirit of Jesus suffered them not; (8) and passing by Mysia, they came down to Troas.

Having added to their number Timothy, they visited all the churches already planted and delivered unto them the letter received at Jerusalem regarding circumcision. Silas, who had come with Paul from Jerusalem, made a statement to these different churches, and seemingly an entirely different spirit prevailed from that on the first journey. Very aggressive work was being carried on at revival efforts and new members were added to the church daily. After having visited all these churches, they turned their attention to the north and the east in order to visit the populous region of Galatia and then pass west to Phrygia. Our account here tells us only that they passed through these places, but from later accounts we conclude that they must have done some preaching in Galatia. But they, being under the direction of the Spirit, were not permitted to continue their preaching in this region. Then their purpose was to go into Mysia and into the province of Bithynia. But they were not following man-made plans but the Spirit's plan, which was to go down to Troas.

QUESTIONS.

Who were Paul's companions in visiting the other churches in Asia Minor?

What report did they bring to the churches and what was the effect?

How often were people added to the church on this visit? What is said about preaching in Galatia? 6, cf. 18:23; Gal. 4:13-14.

There were a number of churches organized in Galatia; and on the third missionary journey, while at Corinth, Paul wrote a letter to these churches in which he gave some very helpful advice and told of his interesting experience during this period of his labors in Galatia.

How did Paul and his companions know where to do missionary work?

4. THE CALL TO MACEDONIA.

Acts 16:9-10.

(9) And a vision appeared to Paul in the night: There was a man of Macedonia standing, beseeching him, and saying, Come over into Macedonia, and help us. (10) And when he had seen the vision, straightway we sought to go forth into Macedonia, concluding that God had called us to preach the gospel unto them.

We are told by the author how these missionaries had intended to labor in Asia, but the Holy Spirit suffered them not, and now they abode at Troas. From this place the Islands of the iEgean Sea and the distant land across could be distinctly seen. God's servants were not left long in doubt as to what they were to do, but had brought before them in a vision a representative from Macedonia, giving them an invitation for a new missionary field. Into this new missionary field they moved very quietly, but never forgot that they were servants of God and their mission was to hold up Jesus as the Savior of the unsaved. When the disciples moved forward, knowing definitely, as these disciples did, that they were led by the hand of the Lord, then the blessings of the Lord could not help but be upon their labors.

QUESTIONS.

• Who prepared Paul for this vision?

• What was the special burden resting on the hearts of the Apostles?

  Paul had a vision, so that he might carry forward the work that was the real burden on his heart. Where was Macedonia?

  It lay north of Greece and had Thessalonica for its capital.

• Meaning of "prayed him"?

  It does not come in the shape of a command from Christ, but in that of a petition, that pleads for fellow-men who are in need.

• What did the missionaries decide to do?

  They immediately went into the field where God would have them preach the Gospel.

5. JOURNEY TO EUROPE AND FIRST CONVERTS.

Acts 16:11-15.

(11) Setting sail therefore from Troas, we made a straight course to Samothrace, and the day following to Neapolis; (12) and from thence to Philippi, which is a city of Macedonia, the first of the district, a Roman colony: and we were in this city tarrying certain days. (13) And on the, sabbath day we went forth without the gate by a river side, where we supposed there was a place of prayer (many authorities read "where was wont to be," etc.); and we sat down, and spake unto the women that were come together. (14) And a certain woman named Lydia, a seller of purple, of the city of Thyatira, one that worshipped God, heard us: whose heart the Lord opened to give heed unto the things which were spoken by Paul. (15) And 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.

The three missionaries were together on this journey up to Troas, and now, after they are about to leave Troas, the historian changes from speaking in the third person into speaking in the first person. Therefore we know that Luke accompanied the missionaries from this point. These four, taking ship at Troas, sailed across the waters in a straight course, showing the wind was in the right direction, and came to the island of Samothrace. Here they remained during the night and the next day they arrived at Neapolis, which was known as the seaport for Philippi. It was about ten miles from Neapolis to Philippi. It required about two days to cross from Troas to Neapolis and arrive at Philippi. We have thus far not learned of any persecution in this city, and no synagogues were found here. They found a number of women who gathered on the Sabbath for prayer, on the bank of the river. This showed a great interest in these women in the higher things of life. These devout women were in communication with God, as was Cornelius, and we can now see why the missionaries were not permitted to continue their work in Asia Minor but directed to this new field of labor. These people by the river side were ready for the Gospel, as was Cornelius when he sent for Peter.

As they had gathered for prayer, Paul was directed to speak to them, and we have the first revival in Europe. The Gospel was moving steadily forward. The truth that Peter spoke by the power of the Lord opened Lydia's heart, and she and her associates were instructed and baptized by the missionaries. After their missionary efforts and the new church was organized at this place, the missionaries accepted Lydia's hospitality.

QUESTIONS.

• Describe the journey.

• How many days did it take them?

• Why suppose there was a place for prayer?

• Why not go to the synagogue?

• Where is Thyatira?

  This is one of the seven churches located on the border line of Mysia and Lydda. It was celebrated in very early days for its purple dyes and fabrics. What was the character of Lydia?

  She worshiped God, was truly religious, and perhaps a Jewish proselyte. How was Lydia's heart opened?

  (1) The Apostle spoke to the women.

  (2) Lydia listened to hear the message.

  (3) God opened her heart.

  (4) She attended to the things spoken. How did she make a public profession?

• Give meaning of " Judge me to be faithful."

• Then prove it and reward me by coming into my house—make it your home.

6. FIRST MIRACLE IN EUROPE.

Acts 16:16-18.

(16) And it came to pass, as we were going to the place of prayer, that a certain maid having a spirit of divination (Gr. a spirit, a Python) met us, who brought her masters much gain by soothsaying. (17) The same following after Paul and us cried out, saying, These men are servants (Gr. bondservants) of the Most High God, who proclaim unto you the way (or, a way) of salvation. (18) And this she did for many days. But Paul, being sore troubled, turned and said to the spirit, I charge thee in the name of Jesus Christ to come out of her. And it came out that very hour.

Lydia was the first convert in Europe. She was like all the others in Europe who needed Christ as a Savior. As the Apostles were remaining at the comfortable home of these converts, and attended these services at the river side, Paul was met more than once by a female slave, who was possessed with a spirit of divination. It was a Python spirit, supposed by the heathen to be inspired by the serpent called Python, to whose wisdom these messages were directed. Luke does not endorse this pretended inspiration. The girl, no doubt, was demon-possessed, of which we hear so frequently in the Scriptures. Paul at once spoke to the spirit and commanded it to come out of her, and after this was done they made the damsel incapable of being used as an instrument to bring gain to these people. She belonged to a company, and through her supposed power brought considerable gain to them by her services. She was under the control of an evil spirit, and Paul, moved with holy indignation at this show of the devil's power, commanded the spirit to come out of her, and his voice was obeyed instantly.

The girl, who was sold to evil men for financial gain, was anxious to hear of the better way of life. Many are now sold, and in the devil's service, who can be set free by men and women of God who are His holy messengers.

QUESTIONS.

• What was the spirit of divination?

  This damsel was in real possession of satanic activity in human affairs, which was very profitable to her owners.

• Why object to her testimony?

• What did Paul command the evil spirit to do?

• Whose authority did Paul use to expel the spirit?

7. PAUL AND SILAS SCOURGED AND IMPRISONED.

Acts 16:19-24.

(19) But when her masters saw that the hope of their gain was gone (Gr. come out), they laid hold on Paul and Silas, and dragged them into the marketplace before the rulers, (20) and when they had brought them unto the magistrates (Gr. praetors), they said, These men, being Jews, do exceedingly trouble our city, (21) and set forth customs which it is not lawful for us to receive, or to observe, being Romans. (22) And the multitude rose up together against them: and the magistrates rent their garments off them, and commanded to beat them with rods. (23) And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely: (24) who, having received such a charge, cast them into the inner prison, and made their feet fast in the stocks.

It appeared that the church could not travel into any new field without stirring opposition. Hitherto no public notice seemed to have been taken of the Christian work going on, but just as soon as the devil was interfered with in his work, he had servants at his command to make the attack. The owners of the damsel, deprived of their gain, caught Paul and Silas, and drew them into the market-place, before the rulers. The charge brought against the Apostles was one that immediately appealed to the Roman citizens. Anything that would interfere with the increase of finances would arouse suspicion. Knowing these men to be Jews, the charge against them before the magistrates was, " These men, being Jews, do exceedingly trouble our city, and set forth customs which it is not lawful for us to receive, or to observe, being Romans." This stirred the magistrates, especially when they learned they were Romans, and bringing another religion which was directly opposite to theirs. The magistrates joined the enraged people in stripping the two messengers of the Lord of their clothes, which was an insult to the missionaries. After they had laid many stripes upon them they cast them into prison; the jailer was charged especially to keep them safely, and because of this he thrust them into the inner prison and made their feet fast in the stocks. They could scourge and imprison the Apostles, but they could not hinder the triumph of the Gospel.

QUESTIONS.

• When the demons were driven from the damsel, what loss was that to her master?

• Where were Timothy and Luke?

  They as subordinate companions were not molested.

• Why beat them before imprisonment?

• Describe the inner prison and stocks.

8. PRAYER AND DELIVERANCE.

Acts 16:25-29.

(25) But about midnight Paul and Silas were praying and singing hymns unto God, and the prisoners were listening to them; (26) and suddenly there was a great earthquake, so that the foundations of the prison-house were shaken: and immediately all the doors were opened; and every one's bands were loosed. (27) And the jailor, being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, supposing that the prisoners had escaped. (28) But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. (29) And he called for lights and sprang in, and, trembling for fear, fell down before Paul and Silas.

Paul and Silas had the power to drive the evil spirit out of the girl and bring joy and peace into her heart. And while they had power to subdue the spirit, they were this time subdued by the same spirit embodied in the magistrate. Specially appointed men were present, called Lictors, whose business it was to carry the beating-rods and do the bidding of the magistrate. These disciples were stripped of their garments and the Roman scourge applied to the backs of Paul and Silas, who were then cast into prison. With bleeding backs, with their feet fast in the stocks, which would prevent them from getting any relief from change of position and in the inner prison of total darkness, and no hope of any release on the morrow, they did not forget that Christ, whom they represented, sacrificed and suffered. Again the hand of the state laid itself upon the onward progress of the church. The church had been able to throw off the bondage of Judaism, break down the wall of favoritism, and open the door of the church to the world; she gained the victory when King Herod laid his hand on her to impede her forward march—will the Lord on the Throne now forget his bleeding, singing, crying servants, in bondage to the state? The only weapon in the hour of greatest sorrow, darkest valley, with every avenue for help closed securely against them and no possible hope for escape, was prayer, by which God comes who can unlock prison doors, and deliver the servants, no matter how securely they are bound by human fetters.

These servants knew that Christ Himself, while in the body, made constant use of prayer, had learned of the help given to the Apostles by prayer, when threatened not to teach any more in the name of Jesus, and how the Lord, in answer to prayer made by the group assembled in Mary's house, dispatched an angel and delivered Peter from the cruel hand of Herod; and upon their knowledge and faith they cried to Him who sits on the Throne, who said, " I will never leave nor forsake thee." Do you say, " How could these disciples sing when thus in prison and suffering?" Well, many can not sing when disturbed by a little material opposition around them, but these men's hearts were not disturbed when the lash was applied to their body, and they were thrown into the prison. Their source of joy was where it could not be interfered with, no matter what their external surroundings would be. God answered their prayer in the dead of night, long after the jailer had retired to rest. The prisoners heard them sing praises so loudly that their voices were heard throughout the prison. It must have seemed very strange for the prisoners to hear these unusual sounds. All at once there was a great earthquake. The foundations of the prison were shaken, and all the doors burst open and the fetters fell off from every prisoner. The disturbance awakened the jailer, who saw that every door was open and was sure that all the prisoners had escaped. He did not understand the cause that produced this calamity, and the shock was so great that he was at the point of committing suicide, when Paul cried out, " Do thyself no harm, for we are all here." He called for a light, went into the inner dark prison, where just a little while previous he had put Paul and Silas, and fell before them trembling. What a change has been brought about, and what method has been used, and by whose power was it all accomplished?

Paul and Silas were all the time getting into trouble by being so aggressive in Christian service. That is what saves much trouble now, and the result is, jailers are unsaved.

QUESTIONS.

• What was the condition of the prisoners?

  (1) Their wounds from scourging were undressed.

  (2) They were in the inner prison, gloomy, oppressive, filthy, in which dangerous criminals were confined.

  (3) Their feet were fast in stocks. This was an instrument of torture as well as confinement; it was a great bar of wood, with holes in which the feet were fastened wide apart so as to cause pain. What did they do at midnight?

• For what kind of suffering and imprisonment can hearts respond in prayer and song?

• Why did they pray and what was the answer? Compare this release with that of Peter's. 12:7. Who heard Paul and Silas worshiping? What did the jailer decide to do?

  It was his purpose to commit suicide, as death was the punishment for permitting prisoners to escape. Why did Paul cry with a loud voice?

  He knew the prisoners were all safe, and he spoke a message of the Gospel that is applicable to all men in despair:" Do thyself no harm."

• What was the result of the message s

  The sinner fell down before the message bearer.

9. CONVERSION OF THE JAILER.

Acts 16:30-34.

(30) And brought them out and said, Sirs, what must I do to be saved? (31) And they said, Believe on the Lord Jesus, and thou shalt be saved, thou and thy house. (32) And they spake the word of the Lord unto him, with all that were in his house. (33) And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, immediately. (34) And he brought them up into his house, and set food (Gr. a table) before them, and rejoiced greatly, with all his house, having believed in God (or, having believed God).

The jailer's heart was touched and he immediately brought Paul and Silas out of their loathsome dungeon into some other part of the prison. As he was with these men and felt his need, he said, " Sirs, what must I do to be saved?" Luke is especially interested in the story of the jailer, and we have no account of what became of the other prisoners. Paul answered the jailer by pointing him to faith in Jesus Christ as the only source of saving Power, upon condition that he and those with whom he associated at his house, would believe that salvation would come to their house. The jailer immediately assembled all his people and Paul preached unto them Jesus.

The jailer was a changed man. The people to whom he preached were changed. The Gospel was on the forward march. He took the prisoners and with his own hands washed their stripes to relieve their pain, after which he and all who believed on the Lord Jesus were baptized by the disciples, and thus belonged to the same company represented by the disciples. This baptism took place, not in the prison, but where the jailer had taken the disciples for the purpose of washing their stripes. The jailer's kindness did not stop here, but he took the disciples into his own house and set meat before them. The descriptions would indicate that at this time the night was very near spent, and the prisoners, while still retained in the prison, were not confined to the inner dark cell as before.

QUESTIONS.

• Who brought Paul and Silas out?

• What did the jailer say to them?

• What was the condition of salvation?

  Faith in the Lord Jesus Christ, belief, repentance, baptism. To whom did the Apostles speak the word of the Lord?

  To the jailer and all in his house. The word was preached to all who could believe.

• How did they manifest their change of feeling and faith?

  Kindlier disposition and a desire to help. They washed Paul's and Silas' stripes to relieve their suffering.

• What did the jailer do for the Apostles?

• Gave them the most comfortable place he could find. It, of course, was connected with the prison.

10. PUBLIC RELEASE OF PAUL AND SILAS.

Acts 16:35-40.

(35) But when it was day, the magistrates sent the Serjeants (Gr. lictors), saying, Let those men go. (36) And the jailor reported the words to Paul, saying, The magistrates have sent to let you go: now therefore come forth, and go in peace. (37) But Paul said unto them, They have beaten us publicly, uncondemned, men that are Romans, and have cast us into prison; and do they now cast us out privily? nay verily; but let them come themselves and bring us out. (38) And the Serjeants reported these words unto the magistrates: and they feared when they heard that they were Romans; (39) and they came and besought them; and when they had brought them out, they asked them to go away from the city. (40) And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted (or, exhorted) them, and departed.

Men like Paul and Silas, being given the power they had, being taken by magistrates, and without any trial delivered into the hands of men to be beaten, if possessed with any conscience, would be somewhat uneasy as to what would be the result. In the morning, influenced either by what they had done to these disciples, cruelly and without a trial, or by what they heard had happened in the prison during the night, these magistrates sent the same men to bring out of prison these disciples whom they had instructed to be beaten the day before. The jailer informed Paul that the magistrates had given orders to have them released from prison and that they should now go forth in peace. Paul and Silas had already gained a great victory over Satan, and they must have another one before they go forth from the prison. " These magistrates have superseded their authority. We are Roman citizens. They stripped us, beating us publicly, without even giving us a trial. Now do they think they can send us forth privately when all these things were done openly and in public? We demand that these magistrates themselves come and bring us forth from the prison." The men who had beaten the Apostles returned and informed the magistrates that these were Roman citizens who had been treated so cruelly. They feared when they realized their situation, and went to the prison and brought out the Apostles and desired that they should depart out of the city. Before leaving the city they went to the home of Lydia, and having had a farewell meeting with the brethren, they departed into other fields for labor.

QUESTIONS.

• Why did the magistrates order the release of the prisoners?

  No further explanation is given and no doubt they imprisoned them only as they had been scourged, to gratify the mob. Since the mob ceased they had no further cause to retain them.

• Why ask him to "go in peace"?

  The magistrates desired to terminate the affair in a secret manner, by driving them abruptly from the prison.

• What was the demand made by Paul?

  The report of having been scourged and been in prison, would, no doubt, reach other cities and do them harm. And thus the magistrates acknowledged the injustice done them by going in person to the prison and bringing them before the people and giving them an honorable discharge.

• What right had they as Roman citizens?

  It was a capital crime, under the Roman law, to scourge Paul and Silas as Roman citizens, and therefore they had the power to dictate terms of peace to these magistrates.

• Why ask them to leave the city?

• Give a review of the work at Philippi.

11. PAUL AND SILAS IN THESSALONICA.

Acts 17:1-9.

(1) Preaching in Thessalonica.—Acts 17:1-4.

(1) Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews:(2) and Paul, as his custom was, went in unto them, and for three sabbath days reasoned with them from the scriptures, (3) opening and alleging that it behooved the Christ to suffer, and to rise again from the dead; and that this Jesus, whom, said he, I proclaim unto you, is the Christ. (4) And some of them were persuaded, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.

The historian had joined the three missionaries at Troas, where Paul had the vision, and receiving the invitation to open missionary work in Macedonia, as they were leaving to go forth in this new field, Luke joined them. In writing about the work he always speaks in the first person, " we," until the company is ready to depart from Philippi to Thessalonica, when he speaks of the company in the third person. Luke and Timothy very probably remained in this place, to take care of the church. Paul, in writing to the Philippian church (Philpp. 1:1), introduces his letter by mentioning the church officials, showing that this church was properly organized, and this may have been the special mission of two of the brethren, while Paul and Silas went into the new fields to do the Master's work.

The disciples traveled along the great Roman road, from Philippi to Amphipolis, thirty-three miles; from Amphipolis to Apollonia, thirty miles; from Apollonia to Thessalonica, about thirty-seven miles, making a distance of about one hundred miles. They traveled until they came to this city, where they found a synagogue of the Jews. This was a flourishing commerical city and made up of a large Jewish population.

For three Sabbaths in the synagogue, Paul reasoned with his countrymen, out of the Old Testament Scriptures. He showed to them, from the authority of the Scriptures, that Christ the Messiah was set forth, not One who was only to reign and triumph, but as One who was to suffer. Before Paul could help his audience, he must prove by the Scriptures that this same Person whom they believed in could only become King through suffering and death. Therefore Paul said, and proved by the Scriptures, (1) that the Messiah must be a sufferer; (2) that He must rise from the dead; (3) and that this Person whom he holds up before them did suffer, and rise, and was the Messiah of the Scriptures. This was the discussion for three Sabbaths in the synagogue, the result of which was a great revival, and some Jews and many Greeks believed on the Lord.

QUESTIONS.

• Describe journey from Philippi to Thessalonica and give distance.

• Why not do mission work in the cities through which they pass?

  A church being organized at Philippi, evangelistic services might be held from that organized church, and Paul and Silas perhaps desired to go where there was a Jewish synagogue.

• What was Paul's custom?

• How long did he labor?

  The text states that he was here three Sabbaths, working in the synagogue, but this does not indicate the length of his whole stay, as Paul's letter to this church (1 Thess. 1:1 to 2:20) gives the idea of a longer stay and successful work among them.

• What was the course of Paul's argument?

  The argument from the Old Testament that Jesus is the Christ.

• What was the success of the revival?

• Were any miracles wrought? 1 Thess. 1:5.

(2) Persecution in Thessalonica.—Acts 17:5-9.

(5) But the Jews, being moved with jealousy, took unto them certain vile fellows of the rabble, and gathering a crowd, set the city on an uproar; and assaulting the house of Jason, they sought to bring them forth to the people. (6) And when they found them not, they dragged Jason and certain brethren before the rulers of the city, crying, These that have turned the world (Gr. the inhabited earth) upside down are come hither also; (7) whom Jason hath received: and these all act contrary to the decrees of Caesar, saying that there is another king, one Jesus. (8) And they troubled the multitude and the rulers of the city, when they heard these things. (9) And when they had taken security from Jason and the rest, they let them go.

W e have now a large body of believers, a congregation with some Jewish believers, but the bulk of the converts were from among the Gentiles. Realizing the amount of work accomplished in this church, there is no doubt that Paul was in communication with the church at Philippi. Said church remembered his labors and in a substantial way assisted him by sending him contributions at different times, which makes it probable that he was at Thessalonica more than three or four weeks. The three or four weeks may refer to his special efforts in the synagogue, after which he turned his attention to the Gentiles, following the same plan adopted on his first missionary journey when at Antioch. This may have been the special charge brought against Jason because he had opened his place for public worship, which brought about the hatred of the Jews, seeing so many Gentiles were accepting the faith. These jealous Jews found many of the lower class, runaway slaves, idle fellows just ready to do any kind of mischief for any amount of compensation. It was but a short time until a mob had gathered—very easy to do in a city like Thessalonica—and the whole city was in an uproar. When they failed to find the disciples at their place of lodging, so they might drag them forth as demons before the public assembly of the citizens, their purpose was known to Jason in time to allow the disciples to be concealed. Being disappointed, they took him and certain other brethren and dragged them before the rulers of the city, saying, " These that have turned the world upside down are come hither." This was the charge they brought against Jason, that he had harbored men " who turned the world upside down "—meaning the Roman empire—by setting up another King, by the name of Jesus. They feared that if this would come to the ears of the emperor he might take away from them their privilege of a free city. These rulers were very different from those whom we met in Philippi, and yet, if Paul and Silas had been brought before the mob, we are not sure just what might have happened. But when they heard the charge against Jason they refused to do any more than simply bind over Jason and those who were with him, so as not to create any further disturbance. By turning over this security, the persons against whom the charge was made were released.

QUESTIONS.

• What can you say of the success of the missionary efforts at Thessalonica?

• What church was Paul in communication with while laboring at Thessalonica?

• Meaning of "lewd fellows"?

  Vile, worthless, loafing about the market-place, and ready for any excitement.

• Why assault the house of Jason?

• He was a Christian, a Jew, whose original name was Joshua.

• Give meaning of " turned the world upside down."

  This charge bears witness to the power of the Gospel at Thessalonica. The Apostles did indeed arouse the whole world. " World " here means the Roman empire, and by setting up the King, Jesus, whom they preached, it would mean the overthrow of the worldly empire.

• Meaning of "taking security"?

  Jason and others had pledged their person, or sum of money, that would be forfeited if the missionaries would remain in Thessalonica and cause further disturbance.

• What does Paul say as to this security? 9, cf. 1 Thess. 2:7, 18; 3:10.

12. FOUNDING OF CHURCH IN BEREA.

Acts 17:10-14.

(10) And the brethren immediately sent away Paul and Silas by night unto Beroea: who when they were come thither went into the synagogue of the Jews. (11) Now these were more noble than those in Thessalonica, in that they received the word with all readiness of mind, examining the scriptures daily, whether these things were so. (12) Many of them therefore believed; also of the Greek women of honorable estate, and of men, not a few. (13) But when the Jews of Thessalonica had knowledge that the word of God was proclaimed of Paul at Beroea also, they came thither likewise, stirring up and troubling the multitudes. (14) And then immediately the brethren sent forth Paul to go as far as to the sea: and Silas and Timothy abode there still.

Paul and Silas did not suffer the same bodily persecution as in Philippi, yet they were humiliated in the manner of departure from Thessalonica. If they would insist on remaining it would involve Jason and his brethren in the forfeiture of their security and likely bring personal violence to themselves. In order not to cause any further trouble they departed at night, a distance of about fifty miles further west, to Berea, on the same Roman road. Immediately upon their arrival they entered the synagogue of the Jews to continue the exposition of the Old Testament Scriptures. However, they found a different class of Jews to instruct, because they themselves were daily inquirers in order to be established in the truth.

It is always an inspiration, to any one who expounds the Scripture, to know that those whom he teaches are comparing his teaching with the Word itself. The result of this Bible teaching was that many Jews and Greeks were converted, and a large and flourishing church was formed. In the process of such a revival, in the conversion of many Jews and Greeks, we would be disappointed if Satan would not soon send forth his opposers.

These Jews who brought trouble in Thessalonica had knowledge of the success of the Apostles, and we find them on hand to stir up the people. When opposition became so bitter that it was dangerous for Paul to continue here, some of the brethren of Berea accompanied him when he departed, but Silas remained at Berea. If Timothy assisted the church for a while at Philippi, he joined Silas in continued missionary efforts in the church at Berea.

QUESTIONS.

Where is Berea?

This city was about sixty miles southwest of Thessalonica, and had a population now of from fifteen to twenty thousand. Why call Bereans " noble-minded "?

They were ready to hear the truth and sufficiently interested to search the Scriptures, to learn for themselves if the Apostles preached the truth. To what is their obedience ascribed?

It was the obedience to the preaching and studying of the Word that resulted in the conversion of the Bereans. What was the motive of the pursuers from Thessalonica? What is said of Silas and Timothy when Paul had to leave?

13. PAUL BROUGHT TO ATHENS, AND FIRST WORK.

Acts 17:15-21.

(15) But they that conducted Paul brought him as far as Athens: and receiving a commandment unto Silas and Timothy that they should come to him with all speed, they departed.

(16) Now while Paul waited for them at Athens, his spirit was provoked within him as he beheld the city full of idols. (17) So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with them that met him. (18) And certain also of the Epicurean and Stoic philosophers encountered him. And some said, What would this babbler say? others, He seemeth to be a setter forth of strange (or, foreign divinities) gods (Gr. demons): because he preached Jesus and the resurrection. (19) And they took hold of him and brought him unto the Areopagus (or, the hill of Mars), saying, May we know what this new teaching is, which is spoken by thee? (20) For thou bringest certain strange things to our ears: we would know therefore what these things mean. (21) [Now all the Athenians and the strangers sojourning there spent their time in nothing else (or, had leisure for nothing else), but either to tell or to hear some new thing.]

Three great missionary centers were now established, and persons had been left to care for the churches. As he left Berea, in company with some of the noble brethren, they accompanied him all the way from Berea to Athens. After arriving at Athens, Paul gave instructions that, upon their return to Berea, a pressing invitation should be given Silas and Timothy to join him at Athens, since he is left there alone. Paul, having to seek safety by flight, made a journey of about three hundred miles. This was the distance between him and his enemies that had been following him. He was now in this classic city, awaiting the arrival of his companions in missionary work. This gave him an opportunity to learn the religious condition of the city. He was deeply moved as he found this great city wholly given to idolatry. All the public places were full of idols. Everywhere he would go he was met with these idolatrous tendencies. It was said that there were more idols than men in Athens.

He could not restrain himself any longer, without making an effort to relieve these people from darkness. He reasoned with the Jews in the synagogue, and with the Jewish proselytes concerning their obligations to Jesus as the Living Savior—that they ought to be true to Him as Savior of the world and meet their responsibilities as missionaries in a city given wholly to heathenism. He also preached Christ in the market-place, where many people were gathered, many of whom were strangers, persons from all over the world who had come to study at this great intellectual center.

Paul was creating some interest at these different points by his preaching, and attracted the attention of the Epicureans and Stoics, men who thought that there was no God, or that the world was God; that it was man's chief business to seek what was pleasant, and to retain an undisturbed calmness of mind in all circumstances. Paul had taught that the final goal of human hopes was resurrection of the dead to Life Everlasting. These philosophers denied that there would be any conscious existence after death. They held that the soul, like the body, was mortal and that death annihilated both. They spoke of Paul as the "babbler" "seed-picker," " picking up news and eager to retail it." Having heard the resurrection of Jesus preached, many were gathered who were curious to know what Paul would say further, and others wanted to know the truth, and so he was invited to speak at Mars' Hill, an eminence of their city where the highest tribunal held its meeting. Here he had a representative meeting of philosophers, leading citizens, a large number of persons who spent their time in gossiping, anxious to tell or hear something real new. They would have an opportunity to hear him fully concerning this new doctrine.

QUESTIONS.

• Where did the guides take Paul?

• What command did they receive from Paul when they departed?

  Silas and Timothy had remained in Macedonia, to look after the church. Paul did not wish to be alone, and desired fellow-laborers who might pray, testify, and be in company with him.

• What did Paul do while waiting at Athens?

  He disputed in the synagogue and market-place with Jews and proselytes.

• Did Timothy come to him while at Athens?

  Luke does not mention Timothy and Silas until they meet with him at Corinth (18:5). Paul, in writing to the Thessalonian church (1 Thess. 2:17 to 3:2), speaks of Timothy having come to meet him at Athens; he received a commission from Paul to the churches at Macedonia and then came to Paul again while he was at Corinth. Luke had remained at Philippi, which may be the cause for the omission of the history of Timothy's visit to Paul at Athens. What stirred Paul's spirit? Who were the Epicureans and Stoics?

  The Epicureans were the materialists of the ancient world.

  They sought relief from life's sorrows in the steady pursuit of its pleasures. The Stoics taught that the true philosophy of life was a total indifference to both the sorrows and pleasures of the world.

• Describe the Areopagus.

  Areopagus was the Greek name for the hill. It was called Mars' Hill, on account of the legend that the god Mars had been tried there. It was a great rocky elevation, about seventy-five feet above the plain. Here the religious courts of Athens had been held for ages.

14. PAUL'S SERMON TO THE ATHENIANS.

Acts 17:22-31.

(1) Introduction.—Acts 17:22-23.

(22) And Paul stood in the midst of the Areopagus, and said, Ye men of Athens, in all things I perceive that ye are very religious (or, somewhat superstitious). (23) For as I passed along, and observed the objects of your worship, I found also an altar with this inscription, To an Unknown God. What therefore ye worship in ignorance, this I set forth unto you.

The Apostle Paul was now before the people to whom he was to unfold this new doctrine. He was to speak to the philosophers, who claimed that they had risen above the religion of the ignorant multitude, and had reached the knowledge of the true God. But at this time they had reached only the knowledge of the many different kinds of religion which had appealed to them. He addressed his hearers in language to which their ears were accustomed, " Ye men of Athens." The charge he brought against them was not that of superstition, but he said to the Athenians that they were a very religious people and given to the worship of many deities. As an example of this: "As I was passing along I beheld your devotion, and I found an altar with this inscription, To the Unknown God." The fact that they had an altar with this inscription was, in Paul's mind, an admission on the part of these philosophers that they were really ignorant of the true God, and that it would be possible for them to attain to this true knowledge in his presentation of God to them.

QUESTIONS.

• Why say you are too superstitious?

• Observe the object of your worship.

  Paul's purpose was to call attention to their religious nature, for objects of worship were on every side. Give meaning of "As I passed by and beheld your devotions."

• What was the inscription he noticed on one of their altars?

• What use did he make of this?

• Give meaning of " Ye ignorantly worshiped."

  Whom, therefore, ye worshiped, not knowing Him, Him declare I unto you. It was Paul's object to declare Him whom the altar represented and for whom they were seeking.

(2) God's Relation to All Things.—Acts 17:24-28.

a. To Material Universe.—Acts 17:24.

(24) The God that made the world and all things therein, he, being Lord of heaven and earth, dwelleth not in temples (or sanctuaries) made with hands.

"God is a Person, and I declare Him unto you as a Person who made the world, and everything that is in the world." This bold statement was in direct opposition to the Epicureans and Stoics. As Lord of Heaven and earth, He cannot dwell in temples fashioned by the hands of man, as man himself is included in the opening statement of this verse.

QUESTIONS.

• Why does Paul speak of God as the Creator of the world?

  These philosophers did not believe that the world was created by God, but founded by an accidental concourse of atoms.

• Of what is He the Lord?

• Where does God dwell?

  In the temple of man's heart he dwelleth by His Holy Spirit.

b. To Men.—Acts 17:25-28.

(25) Neither is he served by men's hands, as though he needed anything, seeing he himself giveth to all life, and breath, and all things; (26) and he made of one every nation of men to dwell on all the face of the earth, having determined their appointed seasons, and the bounds of their habitation; (27) that they should seek God, if haply they might feel after him and find him, though he is not far from each one of us: (28) for in him we live, and move, and have our being; as certain even of your own poets have said, For we are also his offspring.

God is not confined to any kind of building made with man's hands. Neither can He be worshiped with men's hands, as though He needed anything. He meant to say to these philosophers that the Divine Nature is so complete and sufficient as not to need anything from us. And while that is true, His relation to us is one of beneficence. He is a universal Giver. He is not only the One that creates but preserves. God is the Creator and hath made all nations of one blood. These philosophers believed that the different races of men were brought into existence by the different gods that they worshiped. Not only has God created all these nations by Himself, from one blood, but He is the Governor over these nations that He has thus created. He fixes their national bounds and the time of their existence, but not for national glory, and one independent of the other, but for the promotion of good, the development of the higher, " that they should seek the Lord," that in doing this they might search after the highest and would not be disappointed but find Him. He is right in the midst of all of it, " because in Him we live, and move and have our being." Paul continued this beautiful thought by quoting from their own poets, to show that the statement of the poets is against their teaching. The poets have more wisdom than philosophers. " For we are His offspring," showing that man in his own nature is created in the image of God.

QUESTIONS.

• Why say "Neither is worshiped with men's hands"?

  Idols are made and worshiped that way, but God is worshiped by men's hearts.

• Give meaning of statement, " Made of one blood all nations."

  God has made from one ancestor or family all nations of men.

• Who appoints the times and sets the bounds?

  God teaches us that the affairs of all the nations are under His control.

• What is said of God's nearness to all of us?

• What quotation did he make from Greek poets?

  Paul is pleased to find in their own Greek writings a corroboration of his doctrine, that God is our Creator and Father. At least two of them have stated that " We are also His offspring" (Aratus and Cleanthes).

(3) God's Nature.—Acts 17:29.

(29) Being then the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and device of man.

If it is a fact that God is the Creator of all things, that the Lord dwells in heaven and on earth, it would be unwise even to think of making a building with hands to contain the Creator. Temple worship is not sufficient to meet the requirements of Him who has created man, and if man is His offspring, then man must be created in His image; then it is not intelligent even to think that the Godhead is like unto gold or silver, or stone, fashioned by man's hands. It must be a displeasure even for God to look upon His offspring making these material things by which to represent Him.

"For though there be that are called gods, whether in heaven or on earth; as there are gods many, and lords many; yet to us there is one God, the Father, of whom are all things, and we unto him; and one Lord, Jesus Christ, through whom are all things, and we through him " (1 Cor. 8:5-6).

QUESTIONS.

Whose offspring did God affirm men to be?

If we are the offspring of God, it is absurd to think that man could carve out God, or that God could reside in a block of wood, or stone hewn out by man. In whose image is man created?

Is it natural for man to search for something to worship?

(4) God's Moral Government of Men.—Acts 17:30-31.

(30) The times of ignorance therefore God overlooked; but now he commandeth men that they should all everywhere repent:(31) inasmuch as he hath appointed a day in which he will judge the world (Gr. the inhabited earth) in righteousness by (Gr. in) the man (or, a man) whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.

If we are intelligent, moral, rational beings, then we are God's offspring, and ought to feel after God and no longer grope in darkness. In the past God overlooked the ignorance about Himself, but we have come to a time in the history of the world when He commands all men to repent. This idolatry is taking up your time and thought, and must be set aside for the worship of the true God. God has appointed a day for judgment and He will hold everyone accountable to whom He has given the Light by nature and revelation, who worships anything else but the true God. We no longer doubt the resurrection. He has given proof of it, in that Jesus Christ was raised from the dead, and God the Father will hold everyone accountable who fails to repent and accept Jesus Christ as his Savior.

QUESTIONS.

• Give meaning of " times of this ignorance God winked at."

  The true rendering is " The times of this ignorance God overlooked." The sins committed in ignorance are different from those committed in light and conscience. He was willing to pass this by, because He had not fully revealed Himself unto them.

• What was their immediate duty?

  They must repent, turn from their sins, and live as children of the known God.

• Why were they to repent immediately?

  Because God will call all men to judgment. What was the assurance that He gave unto all men?

15. EFFECT OF THE SERMON.

Acts 17:32-34.

(32) Now when they heard of the resurrection of the dead, some mocked; but others said, We will hear thee concerning this yet again. (33) Thus Paul went out from among them. (34) But certain men clave unto him, and believed: among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them.

Paul had carefully uncovered, for these people, the sin of idolatry, and followed it with a message for the heart. The message had the same effect upon the hearers as it does at the present time in many congregations. Some, when they heard the message, mocked. The very idea of the resurrection was one to be laughed at. Others were not ready to accept the message, but while they may have believed the truth, were not ready to decide for the truth. But there were others in the congregation whose hearts the Lord opened as the truth was spoken by the Apostle. Among those that believed were the following: Dionysius, a very prominent man, one of the judges of the Areopagus, and Damaris, though it was unusual for a woman to be found in the audience of the philosophers. From the statement here we would conclude that the result of the missionary efforts in this place was the conversion of but a small number of men and women.

QUESTIONS.

• Why mock at the resurrection?

  Paul's doctrine was contrary to their philosophy and lives. The easiest way to escape their teaching was to sneer at him.

• Why did some delay their decision?

  They were like many sinners now, who hear and know the truth, and put off their decision until some other time.

• Give names of prominent persons who believed.

  Dionysius, a member of the court of Mars, according to Eusebius, afterwards became the bishop of the church at Athens, and died a martyr. Nothing more is known of Damaris, but she must have been a woman of distinction and power.

16. PAUL'S MINISTRY IN CORINTH.

Acts 18:1-17.

(1) His Method of Work.—Acts 18:1-4.

(1) After these things he departed from Athens, and came to Corinth. (2) And he found a certain Jew named Aquila, a man of Pontus by race, lately come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome:and he came unto them; (3) and because he was of the same trade, he abode with them, and they wrought; for by their trade they were tentmakers. (4) And he reasoned in the synagogue every sabbath, and persuaded (Gr. sought to persuade) Jews and Greeks.

Paul was through with his mission work at Athens. His stay in Athens was determined by the expectation of the immediate arrival of Silas and Timothy. (Acts 17:16.) Luke makes no mention of their having visited him while at Athens. The only information we have we get from the Epistle that Paul wrote to the Thessalonian church, in which he indicates that Timothy visited him before his departure from Athens, but Paul at once sent him back to the church in Thessalonica to establish the Christians and to comfort them in the faith (1 Thess. 3:1-2). We do not know of any brethren accompanying Paul as he left Athens to travel a distance of about forty-five miles to the city of Corinth.

Here he found a family skilled in tent making, which trade he had learned, and for this reason made his abode with them and worked at his trade to supply his temporal necessities. This family recently had come from Italy, having been expelled from Rome by the Emperor Claudius. At Corinth this family had opened a place for making tents, and Paul joined them because of their trade and not because they were believers. We are not informed when they became Christians. They may have united with the church while Paul was preaching at Corinth. We know that same persons were present from Pontus on the Day of Pentecost, and they might have been present themselves or received messages from some who had been present, which prepared them to be such favorable companions for Paul in his revival efforts at Corinth. This family was a great inspiration to Paul in his ministry, and he mentioned them in different ones of his Epistles, that their labors of love should not go unrewarded by the Christians in the different churches to whom he was writing. While Paul was laboring during the week to supply his temporal necessities, he gave his Sabbath to the teaching of the Old Testament Scriptures, teaching the Jews and Greeks, who assembled in the synagogue. Paul going forth as a pioneer missionary, opening missionary points, his work was much hindered because he had to give so much of his time to manual labor for temporal necessities. While he did this that the work might go on, yet he clearly taught in his letters that missionary work and religious teaching should not be hindered in organized churches for the same reason.

QUESTIONS.

• What was Paul's purpose in staying at Athens? and was he disappointed?

• Tell about Athens and Corinth.

  Athens was the seat of learning. People from different parts of the world gathered here for great intellectual training. Corinth was westward from Athens, about forty miles, and was called the city of business men. It contained a population of about 400,000. It was the capital of the Province of Achaia. The city was built on a narrow isthmus, which joins the southern peninsula of Greece. It had two harbors, the eastern, called Cenchrea; the western, called the Gulf of Lepanto, which connected it with Italy.

• Why did Paul probably go to Corinth?

  We must remember that he was following the leadings of the Holy Spirit. It became a good center from which the Gospel was diffused in all directions.

• What was his first work in the city?

• Who were his companions in labor?

  Aquila and Priscilla were Roman names, and it was common for Jews to assume such names when they lived outside of Palestine. These persons are always mentioned together, and are known as a happy family and an example of harmony and sympathy in the Christian life.

• Why were Jews commanded to leave Rome?

  The decree was made about A. D. 52, on account of a revolt in Judea, and may have been caused at Rome by the jealousy of the Jews of the progress of Christianity.

• Why did Paul work and not ask support from the church? 1 Cor. 9:6-15; 2 Cor. 11:6-10.

  During his first efforts at Corinth he could not appeal to the church because he was just starting it, and later, during his ministry here, he received some support from collections received from some other churches he had established.

• This congregation was made up of what class of people?

(2) Re-enforcement from Macedonia.—Acts 18:5-8.

(5) But when Silas and Timothy came down from Macedonia, Paul was constrained by the word, testifying to the Jews that Jesus was the Christ. (6) And when they opposed themselves and blasphemed (or, railed), he shook out his raiment and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles. (7) And he departed thence, and went into the house of a certain man named Titus Justus, one that worshipped God, whose house joined hard to the synagogue. (8) And Crispus, the ruler of the synagogue, believed in the Lord (Gr. believed the Lord) with all his house; and many of the Corinthians hearing believed, and were baptized.

While Paul was a strong Christian man, a great missionary, yet when his companions arrived it inspired him with new life and energy for his work at Corinth. Timothy, who had performed his mission at Thessalonica, and Silas, who had remained at Berea, met and made this journey together to assist Paul again in some of his church work at this point. As Paul continued to preach Jesus to the Jews and Greeks in their synagogue, the same results followed as in the former cities where he labored in the synagogue. Jews and Greeks united with the church. Persons of good influence, from Paurs own account (1 Cor. 1:14-16)—Crispus, Gaius, and the household of Stephanas, which he himself baptized—united with the church during his labors at the synagogue. Here the usual opposition arose when some of the Jews left their synagogue worship and accepted Christ whom Paul preached. Paul saw more clearly the finger of God directing him and aiding him to see that he was not only an Apostle to the Gentiles, but must not let anything stand in the way of preaching the Gospel to them. He shook his raiment and declared to them that he was clean from the blood of all men, and left the synagogue and established a preaching place in the house of Justus, right by the synagogue. We do not know how long he was permitted to hold services in the synagogue, but when he transferred his place of meeting to the man's house he must have had a goodly number of baptized converts.

QUESTIONS.

• Where had he left Silas and Timothy?

• What encouragement did he receive from their report?

  He received good news from the churches where he labored, and the Philippian church sent him aid, which showed their love and sympathy.

• Why was Paul pressed in the spirit?

  The love of Christ constrained him and urged him on. He was stimulated to greater activity by the arrival of his colaborers.

• What is the difference between Paul's preaching at Athens and at Corinth?

  In the Athenian discourse it was more with excellency of speech and with hardly an evangelistic note. But in Corinth he preached in a different manner, as he says (1 Cor. 2:1), "And I, brethren, when I came to you, came not with excellency of speech (I learned at Athens that would not do), or of wisdom, proclaiming to you the testimony of God, for I determined not to know anything save Jesus Christ and Him crucified."

• What did the Jews do when the revival was in progress?

• What was Paul's conclusion?

  He shook his raiment, a sign that he was relieved from all responsibility for their failure to be saved.

• With what people did he labor and where did he preach after this?

  In the house of Justus. He was a proselyte and worshiped God, but was not a born Jew.

• What was Paul's purpose in choosing a place of worship so near the synagogue?

• How many converts did Paul baptize, and name them?

(3) Paul's Vision.—Acts 18:9-11.

(9) And the Lord said unto Paul in the night by a vision, Be not afraid, but speak and hold not thy peace: (10) for I am with thee, and no man shall set on thee to harm thee: for I have much people in this city. (11) And he dwelt there a year and six months, teaching the word of God among them.

The Apostle had not altogether given up his interest in his kinsmen according to the flesh. He was nigh the synagogue, hoping that the preaching of the Gospel might attract some and they might be saved (Acts 18:7). Paul, by a vision in the night, received the approval of the Lord, who spoke to him for the purpose of encouraging him to go forward in boldness, assuring him that the Lord would be with him, and no one would be able to lay his hands on him and harm him. He showed great interest in his manifestation here, because at this place He had many people who ought to know about Him through Paul's preaching. This was the right time for the preacher's encouragement. In all other places Paul's work was hindered by persecution or by being driven out of the town, but here the Lord came and said to Paul, " This can not be here, your missionary efforts must be continued." And he remained here about eighteen months.

It was sometime during the beginning of this ministry, shortly after the visit of Silas and Timothy, that the Apostle wrote his first letter—sometime during A. D. 53. He had received word by Timothy concerning the converts at Thessalonica, that the church there had increased in faith and charity, and had not forgotten Paul, and were very anxious to see him. And while making this favorable report he had learned, during his visit at Thessalonica, that a difference of opinion prevailed in the church about the benefits received at Christ's second coming, between those who should be alive and those who had fallen asleep. It being impossible for him to visit the church, he wrote this first letter, in which he encouraged them by many exhortations and endeavored to correct the false impressions, which seemed to have been left from his teaching regarding the benefits received by those who had fallen asleep and those who may still be living at Christ's second coming.

QUESTIONS.

• When did Paul have this vision, and what was its purpose?

• What encouragement did the Lord give him?

  That he was to speak boldly and that He would see that no one would molest him.

• What did the Lord say was the purpose of His encouragement?

  "I have much people in this city." God never forgets His people and points to His laborers the place for service.

• How long did he remain in Corinth and what did he do?

  He was here eighteen months. While here, he established a flourishing church. Soon after his arrival he wrote his first letter to the Thessalonian church. This letter did not correct the difficulty in the church to which it was written. It would appear that some parties in the church pretended to have received information from Paul in some other letter, or forged a letter in his name, which information disturbed the minds of the brethren still more regarding the coming of the Day of the Lord. In order to correct the errors and to remove the cause, Paul wrote the second letter, in which he showed that the coming of the day should be preceded by a great apostasy, and the revealing of the son of perdition (2 Thess. 2:3). In order to prevent further trouble concerning false impressions, using him for authority for false opinions and practices, which were not authorized by him, Paul wrote the salutation to the second Epistle, as well as to all other Epistles, with his own hand. Written some time in A. D. 54.

(4) Paul Before the Civil Authorities.—Acts 18:12-17.

(12) But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment-seat, (13) saying, This man persuadeth men to worship God contrary to the law. (14) But when Paul was about to open his mouth, Gallio said unto the Jews, If indeed it were a matter of wrong or of wicked villany, O ye Jews, reason would that I should bear with you:(15) but if they are questions about words and names and your own law, look to it yourselves; I am not minded to be a judge of these matters. (16) And he drove them from the judgment-seat. (17) And they all laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment-seat. And Gallio cared for none of these things.

The Lord had promised Paul to care for him, and that he should go forward and preach to the many people that He had in that place and He would see that no one would harm him. Here we have another example to show us that the Lord does not forget His servants and cares for them.

Corinth was a great Greek city of the Roman period. The pro-consul Gallio was a brother of the famous Seneca. The Jews no doubt thought at the appointment of this new deputy they would have an opportunity to get a hearing and receive some favor from him. Therefore they made a charge against Paul and brought him to the judgment-seat. The charge was that Paul was teaching a religion and teaching men to worship God contrary to law. The deputy refused to examine into the complaint. Paul was quite ready to meet the charge the Jews had made against him, but Gallio declined to hear him, saying to the persons who brought the charge, " If it were a matter of a civil or criminal offense, I should take time to listen to it. But it is a mere matter of names and therefore I will have nothing to do with it." How differently he treated the charge against Paul than did the magistrates of Philippi and Thessalonica. Gallio bade these Jews to depart at once, but there was some feeling expressed here by the Greeks who took the rumor of the synagogue and fell upon him and beat him in the presence of Gallio, who did not concern himself about the matter, and perhaps felt that Sosthenes deserved punishment for bringing a trivial matter of this kind to the court.

QUESTIONS.

• Who was Gallio?

  He was the proconsul of Achaia.

• What was the difference between the charge made against Paul at Corinth and at Philippi and Thessalonica?

  The charge at Corinth was made by the Jews in their own name, and with reference to their own law, while at the other two places the charge was preferred by Greeks with reference to the Roman law.

• Why did Gallio dismiss the case?

  Because he saw that it was simply a discussion with regard to their own law and no violation of the Roman law.

• How did he deal with the accusers?

• Who beat Sosthenes and why?

  He was appointed ruler of the synagogue by the Jews and no doubt was the strong opposer of Paul's missionary work. Instead of securing the favor of the court, he himself received the punishment that he had planned for another.

• Why say "Gallio cared for none of those things"?

  While the magistrate could have interfered, yet he was willing to have him get the punishment he had planned for another.

17. RETURN OF PAUL THROUGH EPHESUS AND JERUSALEM TO ANTIOCH.

Acts 18:18-22.

(18) And Paul, having tarried after this yet many days, took his leave of the brethren, and sailed thence for Syria, and with him Priscilla and Aquila: having shorn his head in Cenchreae; for he had a vow. (19) And they came to Ephesus, and he left them there:but he himself entered into the synagogue, and reasoned with the Jews. (20) And when they asked him to abide a longer time, he consented not; (21) but taking his leave of them, and saying, I will return again unto you if God will, he set sail from Ephesus.

(22) And when he had landed at Caesarea, he went up and saluted the church, and went down to Antioch.

Paul's safety was secured and he continued his labor there for a good while. This period, " a good while," may be concluded in the eighteen months referred to before.

The time had come for him to leave the church in the hands of other leaders. This is the last place we have mention made of Silas, and he may have remained here to assist other leaders to carry forward the church work. During the missionary efforts at Corinth some church work may have been done at Cenchrea, because we find mention of a church at this place later. Arriving at this place, the time had just expired of the vow that he had taken, during which time he had permitted his hair to grow and at the close the hair was to be shorn, which is customary, as writers tell us, in turban-wearing nations. This could not have been the Nazarite vow, because at the expiration of that vow the hair was cut off at the temple in Jerusalem and burned in the fire of the altar (Num. 6:13-18).

Aquila and Priscilla, whom he had met on his arrival at Corinth, and who were especially helpful in his missionary labors during these eighteen months, accompanied him as he went on his journey. When they arrived at Ephesus, they remained there, and it may be possible that Timothy accompanied Paul to this place, from the fact that we find him with Paul in Ephesus on the third missionary journey (Acts 19:22). Before leaving Ephesus, Paul visited the synagogue and preached Christ. The people insisted on Paul remaining longer but they could not persuade him. He bade them farewell, giving his reason for his haste that he must keep the coming feast at Jerusalem. But, if it were God's will, he would return to them again. He left Ephesus and sailed for Caesarea, and then going up to Jerusalem, saluted the church. Then he went down to Antioch, and no doubt gave a full report to the missionary church of his second missionary journey from A. D. 50 to 54.

QUESTIONS.

• Where is Cenchrea?

• What was done at this place?

• What happened at Ephesus?

• What effect had his preaching at Ephesus?

• What reason did he give for not remaining longer?

  It was about the time of one of the three feasts at Jerusalem, and Paul, in order to attend said feast, had to continue his journey at once to Jerusalem.

• Where is Caesarea?

• Trace second missionary journey, and locate all the events in the order in which they occurred.

• Give the number and purpose of Paul's visits to Jerusalem.

  His first, 9:26; second, 11:30; third, 15:4; fourth, 18:22.