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Paul’s 2^nd Missionary Journey (Part 1)

Last week, in Acts 15, Peter and Paul won a great victory for the future of the Christian church at the Council of Jerusalem. It was officially decided that Gentile-Christians could be baptized and accepted into the church based only on a commitment to follow Jesus and an observable break with their pagan past. They need not be circumcised or promise to follow the oral law of the Pharisees. This was a great aid to Gentile evangelism; Paul and Barnabas returned to Antioch with great joy.

“Some time later,” Paul suggests to Barnabas they visit the churches started on their first missionary journey . . . to “see how they are doing” (Acts 15:36), and to strengthen and encourage them. Barnabas thinks it’s a good idea, and wants to take his cousin John Mark along; but Paul won’t agree to that, because Mark deserted them on the first missionary journey. There is such a “sharp disagreement” that they split up: Paul goes to the four churches in Galatia with Silas (the Jewish Christian who helped deliver the letter from the Council of Jerusalem), while Barnabas and Mark go to Cyprus. Acts records nothing about Barnabas’ visit to Cyprus . . . only the journeys of Paul: in which Luke often participates.

Paul and Silas travel by land, strengthening churches as they travel through Syria to Cilicia. None of these churches is mentioned by name, but this is where Paul made his first evangelism effort after fleering Jerusalem (Acts 9:30, Gal 1:21). Paul’s home town of Tarsus, provincial capital of Celicia, is in this area. Tarsus is just below a pass called the “Cilician Gates” through the massive Taurus Mountains; it’s the most direct route to the four churches of Galatia founded on Paul’s earlier missionary journey.

Paul and Silas go first to Derbe . . . then Lystra, where Paul was stoned. What message do they bring? News of the decision of the Council of Jerusalem (Acts 16:4) about the status Gentile-Christians . . . and this good news strengthens the churches and brings in new believers (Acts 16:5).

In Lystra a teenager named Timothy becomes such a devout believer that Paul wants to take him on the rest of the journey. Timothy has a Jewish mother and a Greek father, so they have him circumcised. Why do they do this, one might ask? The Council of Jerusalem decided circumcision isn’t required!

Acts says Timothy was circumcised because of pressure from the Jews in the area (Acts 16:3). Paul seems to be following his counsel in 1 Cor 8-9 that believers must not unnecessarily put “stumbling blocks” in the way of weaker brothers, and should do whatever is necessary (within reason) to bring people to Christ. The Talmud says a person’s “Jewishness” depends on the mother: with a Jewish mother, the children are Jewish . . . so Timothy is Jewish. It’s one thing to say Gentile believers need not be circumcised, but an uncircumcised Jew is commanded to be “cut off” from his people (Gen 17:14), and this might undercut Paul’s efforts. Paul apparently chooses to fight his battles over major issues . . . not minor ones. He wants to debate the Jews on the main issue that Jesus is the Messiah; he doesn’t want to be distracted by constantly justifying why Timothy isn’t circumcised! Christians should all follow this advice: focus on major issues, and fight our battles there . . . not get bogged down on minor matters.

Paul probably goes on Iconium and Pisidian Antioch . . . then “traveled throughout . . . Phrygia and Galatia” (Acts 16:6). From here he trusts the Holy Spirit to tell them where to go next. But all the advice is negative: don’t go to Asia (where the cities which later contain the seven churches of Revelation are located) . . . don’t go to Bithynia (toward modern Istanbul). So Paul, Silas, and Timothy aimlessly walk 250 miles northwest as they pray for guidance. They are still without instructions when they reach Troas on the coast; what faith that must require! But in Troas their faith is rewarded: Paul has a vision, calling them to preach the gospel in Macedonia (in modern Greece), home of Alexander the Great, who brought Greek culture to the world. Paul hustles his team onto a ship bound for Neapolis . . . then 10 miles down a Roman highway to Philippi. Hence begins a mission that is so important to the growth of the church . . . but it started with patient trust of the Holy Spirit. We should all have such patience and trust!

A subtle change in the story occurs here. In Acts 16:8, Luke writes that “they” went to Troas; in Acts 16:10, he writes “we” got ready to go to Macedonia. Luke apparently joins Paul in Troas. (Later in Acts this same clue reveals if Luke is “in” or “out” of the story.)

Philippi was the site of Marc Anthony’s victory over Brutus and Cassius after Julius Caesar was assassinated; it’s settled mostly by Roman army veterans and indigenous Greeks. As in Lystra, there are too few Jews to have a synagogue . . . which raises the question where Paul can share the “good news” of Jesus the Messiah. What does he do?

Paul apparently reasons there must be an informal place Jews meet on the Sabbath . . . and if he can find it, he can follow his “proven formula” of going first to Jews and God-fearing Gentiles. So Paul asks around for “several days,” and determines Jews gather on the Sabbath at the river outside the city . . . and that’s where he and his companions go.

What does he find? Women! In the 1^st century, only Jewish boys are tutored in the Torah, not Jewish girls. Yet women are often more spiritual than men, and perhaps meet at the river to pray to God on their day of rest – along with God-fearing Gentile women. The women may not know the Torah and Messianic prophesy, but they know the one true God, YHWH, chose and saved the Jews in the past and promised a future Messiah.

Paul speaks to the women about Jesus. That doesn’t seem strange in the 21^st century, but for a Jewish rabbi like Paul to initiate dialogue with women . . . that’s unusual (John 4:27)! And to discuss complex religious topics with women . . . even more unusual! The Holy Spirit must have been giving Paul the revelation he expresses in a later letter to the Galatians: “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Gal 3:28). Paul was a revolutionary feminist for his day!

A god-fearing Gentile businesswoman named Lydia is one of those at the river. She is from Thyatira, which produces a unique color-fast purple dye; she apparently imports purple cloth from her home town. God opens Lydia’s heart to Paul’s message; and she and her entire household are baptized. Lydia must be well-to-do, because she invites Paul and his companions to reside at her home during their stay in Philippi.

Paul is obviously learning how to preach in cities with few Jews. In Lystra he preached directly to pagans with disastrous results. But in Philippi he uses a quiet approach with people already identified as potentially receptive . . . and gets much better results. 

Paul and his team continue to meet people at the river. En route there one day they encounter a slave girl possessed by an evil spirit through which she can foretell the future – bringing in a lot of money to her owners by fortune-telling. The Bible says evil spirits know the power Jesus has over them, and their behavior can be unpredictable when this power is at hand. That’s what happens here, because the spirit causes the girl to follow Paul around for many days shouting – shouting: “These men are servants of the Most High God, who are telling you the way to be saved” (Acts 16:17-18).

Philippi is close to the gypsy areas of southeastern Europe . . . so in my mind’s eye, I see a gaudily-dressed gypsy fortune-teller pursuing three serious-looking Jews (with a serious-looking Gentile companion) while shouting “Listen to these prophets of the One True God.” Not the best way to influence people; and with such a ruckus, Paul and his hearers must have a hard time concentrating. In frustration Paul finally calls out: “In the name of Jesus Christ I command you to come out of her.” Immediately the spirit departs; and the girl loses her power to tell the future (Acts 16:17-19).

One sure way to generate opposition is to hit people in the pocketbook . . . even inadvertently. It happened to Jesus with the demon-possessed man on the eastern shore of the Sea of Galilee; it happens to Paul in Ephesus later; and it happens here now. The owners of the slave girl see their investment disappear in an instant. They grab Paul and Silas and haul them before the magistrates. Charged with? . . . the catch-all used earlier in Galatia: “throwing our city into an uproar.” They also play the race card:  “These men are Jews . . . advocating customs unlawful for us Romans” (Acts 16:20-21). Truth doesn’t matter. All that matters is that tax-paying citizens of Philippi are mad because Christians have hit them in the pocketbook! Paul and Silas are stripped to the waist, severely flogged, and thrown into prison (Acts 16:22-23).

Just as Peter was twice released from prison by an angel, God does another “jailhouse miracle”: an earthquake causes the prison doors to fly open, and loosens the chains of all the prisoners. But rather than escaping, Paul uses this miracle to witness for Jesus.

The jailer is responsible for his prisoners; if they escape, he must take their punishment. This jailer would rather commit suicide than allow that to happen . . . but just as he is about to fall on his sword, Paul shouts, “Don't harm yourself! We are all here!” (Acts 16:28). What a sense of relief must come over him!

In a flash, the jailer puts it together: the prophesy of the slave girl that these men are telling the way to be saved . . . the power of the name of Jesus over her evil spirit . . . Paul’s and Silas’ prayers and hymns to God just before an earthquake opened the cells and loosened the chains . . . and now the prisoners – unafraid – still in jail, though they are free. The jailer knows Paul and Silas are representatives of the One True God. “Sirs,” he says, “what must I do to be saved?” (Acts 16:30). 

Fortunately, because of the Council of Jerusalem, Paul can give him a simple answer:  “Believe in the Lord Jesus, and you will be saved – you and your household” (Acts 16:31). So they share the good news of Jesus; the jailer and his household believe; and right then and there they are baptized (Acts 16:32-33). 

At daybreak, the order comes to the jail: “Release those men” (Acts 16:35). Why the change? Perhaps Lydia – probably an influential citizen – spoke to the authorities on behalf of the prisoners But Paul will have nothing of it. “We are Roman citizens, given a public flogging and thrown into jail without a trial. Now the magistrates expect us to leave quietly? No!” Paul demands a public apology . . . probably to restore his good name for the benefit of the church.

When this is reported to the magistrates, they freak!  Roman officials have a lot of discretion with non-Romans, but they are subject to severe punishment if they fail to provide due process to Roman citizens. The magistrates were told these guys are Jews, and it never occurred to ask if they were Roman citizens . . . but now this oversight could cost them dearly. They probably can’t get to the jail fast enough.  “Please forgive us,” we can almost hear them saying. “Can we do anything to help you?”

But Paul and his missions team have upset the city, so it’s suggested they leave Philippi discretely to avoid future injury to themselves. So they depart – after first going to Lydia’s house to encourage the church. 

Paul’s visit to Philippi is very successful.  He is persecuted . . . but establishes a strong church, and he learns how best to preach in cities with few Jews.

As a closing thought . . . Paul is persecuted because his miracle had a negative effect on people engaged in immoral commerce: the owners of the fortune-telling slave girl. The same is true today. Hollywood has huge interests in smut; people like George Soros in drugs; and we all know about the gambling interests in Kentucky. Christians must continue to do the right thing . . . yet realizing we are opposing powerful interests with lots money for whom this is very serious business. We must pray that those on God’s side will have the courage to stand up to the persecution which can be expected . . . just as Paul and Silas were persecuted by the owners of the slave girl. American Christians are not familiar with persecution; but maybe we’re going to learn! The powerful and well-funded ACLU has had an anti-Christian campaign underway for some time now, and a large segment of the population thinks Christians are the “bad guys.” It may open season on Christians in our lifetimes, and I just hope we’ll have the faith and courage of Paul.

Next week, our plate will be full again! Paul and his team go to Thessalonica, the capital of Macedonia . . . then on to Berea . . . and finally to Athens: intellectual center of Greek culture. Here Paul gives his famous Mars Hill speech, which cleverly – but unsuccessfully – takes Jesus to the Greek philosophers in language they understand. Check the web site for what might be the Altar to an Unknown God on the Agora of Athens.