Community Bible Study -- Acts
 Text of Presentation, Lesson 16, Acts 18:1-19:1a

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Paul’s 2nd Missionary Journey (Part 3)/3rd Missionary Journey (Part 1)

In our last session we discussed Paul’s visits to Thessalonica, Berea, and, Athens. The first two followed a familiar pattern: Paul’s powerful arguments from scripture that Jesus is Messiah inspired spirited debate and strong reaction in the synagogues. God-fearing Gentiles responded, and many Jews became believers; but most Jews rejected what Paul said – some so vigorously that he was run out of town.

But in Athens, debating the intellectual elite, Paul confronted a new enemy: intellectual smugness. Paul’s claims about a creator-God who will judge mankind – who sent his son to be crucified and resurrected – was not met with violent opposition, but with ridicule. Like so many modern intellectuals, Athenians claim to be tolerant and objective – but actually they are closed-minded . . . intolerant of any “politically incorrect” ideas.

Discouraged, Paul left Athens for Corinth; 1 Corinthians 1-2 shows how he felt.

When I came to you, brothers, I did not come with eloquence or superior wisdom. . . . For I resolved to know nothing while I was with you except Jesus Christ and him crucified. I came to you in weakness and fear, and with much trembling. My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit's power, so that your faith might not rest on men's wisdom, but on God's power. We . . . speak a message of wisdom among the mature, but not the wisdom of this age or of the rulers of this age (1 Cor 2:1-6)

The message of the cross is foolishness to those who are perishing. . . . Jews demand miraculous signs and Greeks look for wisdom, but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles (1 Cor 1: 18, 22-23).

Paul is discouraged because most of the people he preaches to reject Jesus. The Jews may understand Paul’s arguments from scripture, but they demand a sign from God as proof. That won’t happen. As Jesus said “(no sign) will be given except the sign of Jonah” (Luke 11:29-30) – His resurrection . . . yet most Jews “will not be convinced even if someone rises from the dead” (Luke 16:31). By contrast, Greek philosophers seek wisdom through logic and reason . . . and a son of God who is executed and resurrected seems like “foolishness.” Paul vows he will no longer do intellectual battle with either adversary on their terms; instead, he will preach a simple gospel to those whose hearts are prepared by God. What a lesson that is for us today: preach Jesus simply, and let God do the work!

It’s only 50 miles from Athens to Corinth – but culturally it’s the other end of the world. 1st century Athens is an intellectual mecca, but not a center of commerce. Corinth is the opposite: an intellectual wasteland, but a major commercial center. Ships going between the Aegean and Adriatic Seas had two choices: sail about 185 miles around Greece, or travel 4 miles overland across a narrow isthmus at Corinth. To encourage ships to cross the isthmus, the Corinthians built a paved road around 600 BC and invented a wheeled vehicle which carried loaded ships from one side to the other. This was used for 1500 years, until a canal was build in the 19th century.

The economy of Corinth revolves around moving ships across the isthmus.  The city has lots of transients and grunt labor; it’s a big, brawling den of iniquity. In the 1st century, VD is called the “Corinthian disease” . . . and no wonder: there are 1000 prostitutes round the clock in the temple of Aphrodite and countless others in the streets. Yet just as God chose Israel for the Jewish homeland because it was a commercial crossroads where Jews could witness to the world, Corinth offers Paul this same opportunity to witness for Jesus.

Paul has resolved to change his approach in Corinth . . . so he takes up his trade of tentmaking – and there is lots of work here! Some have suggested that since Paul has this trade, his family is of modest means . . . but it was a Jewish custom for everyone to have a useful trade – and since Paul had the means to study in Jerusalem, it’s more likely his family was wealthy. Scholars debate: does Paul take up his trade now because he is broke? . . . or is he just staying busy while contemplating – and praying about – his ministry? Whatever . . . while plying his trade, Paul hooks up with a husband-wife team of fellow tentmakers, Pricilla and Aquila.

Aquila is living proof that Dispersion Jews are everywhere. He comes from an area along the Black Sea in modern northern Turkey, but he and Pricilla lived and worked in Rome until Claudius expelled the Jews in 49 AD due to a riot. Seneca, a Roman historian and Nero’s tutor, writes that the Jews rioted over someone called “Chrestus.” Many believe this refers to Jesus; and in fact, the Christian church in Rome predates Paul. Hence Pricilla and Aquila may already be Christian before they move to Corinth . . . but in any case, they become two strong assistants for Paul’s ministry.

In Corinth Paul again goes into the synagogue, where he “testifies “that Jesus was the Christ” (Acts 18:5). Silas and Timothy come from Berea and join him there – allowing Paul to “devote himself exclusively to preaching” (Acts 18:5) . . . and it’s déjà vu all over again, as Jews in the synagogue “became abusive” (Acts 18:6). But something is very different this time: Chrispus, the synagogue leader, supports Paul: it’s the highest-ranking recorded Jewish convert to date. And another supporter is Titius Justus, a God-fearing Gentile, who lives next door to the synagogue and is willing to offer his home as a house church. (It is important – in fact critical – that Paul’s Jewish followers can attend a new house church without breaking Sabbath travel law.)

So Paul walks out of the synagogue . . . telling them – as he did in Pisidian Antioch (Acts 13) – that God sent the message of Jesus to Jews first, but if they reject it, it’s their problem. He shakes out his clothes to protest what he considers the uncleanliness of the unbelieving Jews (Acts 18:6) and proclaims he will take the gospel to Gentiles instead. Then he opens a house church next door . . . probably holding similar, competing Sabbath services. Paul’s group has credibility because the synagogue leader endorses him (Acts 18:8). This is a milestone in Christianity’s separation from Judaism: the first recorded instance of Christians walking out of a synagogue and setting up a competing congregation.

If Paul’s opponents were “abusive” before, imagine how they feel with competition next door! Nevertheless, “one night the Lord spoke to Paul in a vision: ‘Do not be afraid; keep on speaking. . . . For I am with you, and no one is going to attack and harm you, because I have many people in this city’” (Acts 18:9-10). God’s promise of success in Corinth must be very encouraging – especially in light of Paul’s short-lived ministry everywhere else.

And God is also reaffirming to Paul that his success or failure depends on God – not on Paul’s efforts. Evangelicals often act as if people are “led to Christ” by human effort, but we really just reap the harvest. It was God’s plan for Paul to meet Pricilla and Aquila: the right people in the right place at the right time. God does this with us, too. Another lesson from the story of Pricilla and Aquila is the effectiveness of workplace evangelism: among people with whom we have credibility. 

Paul stays in Corinth for 18 months (Acts 18:11), and sometime during that period the Jews who oppose Paul haul him into court . . . but not just before local Roman authorities as in other cities; the Corinthians go to the “Supreme Court”: the Roman proconsul Gallio, on a circuit through Corinth. Gallio is brother of Nero’s tutor, and is well connected in Rome; he was governor of the province of Achaia only 51-52 AD, so this episode can be dated with accuracy. 

Led by Sosthenes, Crispus’ successor as synagogue leader, these Jews accuse Paul of “persuading the people to worship God in ways contrary to the law” (Acts 18:13). This is an important new charge. The official religion of the Roman Empire is emperor-worship: freedom of religion is allowed as long as everyone worships the emperor. But Jews are special. When they first came under Roman rule, Jews submitted to death rather than acknowledge the emperor as God or allow pagan symbols in the temple in Jerusalem. The Romans didn’t know how to handle this . . . so eventually they allowed Jews to worship YHWH as long as they proclaimed allegiance to the emperor on earthly affairs. 

Sosthenes claims Paul’s congregation is a separate religion . . . not eligible for the religious tolerance given to Jews. Paul’s walkout to form a competing congregation does not necessarily mean rejection of Judaism; synagogues often split, just like Baptist churches, and there is no official Jewish hierarchy (except at the temple). But Sosthenes claims Paul worships a God other that YHWH when he proclaims Jesus is son of God; and hence he is guilty of sedition.

Gallio would not hesitate to execute someone on the spot for sedition. But he recognizes this as a dispute within Judaism – especially since Crispus is part of Paul’s group. He refuses to get involved, and throws the case out before Paul even enters a defense.

Poor Sosthenes. Right after Gallio dismisses the case, his fellow Jews turn on him and beat him. Gallio ignores their crime, even though the Judgement Seat is in public view in the middle of the marketplace (the agora), as the photo on the web site shows. The Jews are probably mad because Sosthenes’ argument is so soundly rejected . . . but the “rest of the story” is that this ingenious argument eventually becomes official Roman policy, and Sosthenes himself becomes a Christian (ref 1Cor 1:1)!

Sometime during Paul’s long sojourn in Corinth, he becomes concerned about the believers in Thessalonica after his hasty, forced departure. He writes two letters to that church, and sends Timothy to visit (1 Thes 3:2). Also in Corinth, Paul takes a Nazarite vow: a promise of special dedication to God which involves drinking no alcohol and not cutting his hair (Num 6:1-21). Luke gives no details . . . perhaps the vow is in response to Paul’s vision from God; but as he leaves Corinth – voluntarily, for a change – the vow is fulfilled and he has his hair cut (Acts 18:18).

Paul sails with Priscilla and Aquila across the Aegean Sea to Ephesus. He stays only a short time and sails to Caesarea, leaving Priscilla and Aquila in charge. He may go to Jerusalem to meet with the church there . . . but ultimately he returns to Antioch (Acts 18:22), ending his 2nd Missionary Journey. 

Luke gives no details of Paul’s discussions in Antioch or the subsequent beginning of his 3rd Missionary Journey . . . just that “after spending some time in Antioch, Paul . . . traveled from place to place throughout the region of Galatia and Phrygia, strengthening all the disciples . . . Paul took the road through the interior and arrived at Ephesus” (Acts 18:23, 19:1a). There must have been so much left unsaid! Paul’s letter to the Galatians was probably written after his 2nd visit, and it implies Pharisee-Christian legalists slipped in after Paul left. He writes: “You foolish Galatians! Who has bewitched you? . . . Did you receive the Spirit by observing the law, or by believing what you heard?  . . . Are you now trying to attain your goal by human effort?” (Gal 3:1-3). Despite the Council of Jerusalem, the legalists won’t quit! In fact, some scholars speculate Paul returned to Antioch because of a resurgence of legalism, and he had to devote time to re-education.

Paul passes close to Colossae and Laodicea as he goes from Pisidian Antioch to Ephesus. Does he stop in these cities? Paul’s associate Epaphras founded churches there later (Col 4:13), and Paul’s letter to the Colossians implies he did not know the people there (Col 2:1).

The balance of chapter 18 discusses the ministry in Ephesus after Paul leaves for Antioch. A Hellenized Jewish Christian named Apollos comes there from Alexandria. Like Paul and Stephen, Apollos is an expert in scripture who debates the Jews vigorously that Jesus fulfills Messianic prophesy (Acts 18:28). He probably learned about Jesus and the Christian church from Alexandrian Jews who visited Jerusalem for Jewish feasts, and Pricilla and Aquila gave him additional instruction. Then he leaves to minister in Corinth and other parts of the province of Achaia; he is gone when Paul reaches Ephesus.

Next week we’ll talk about Paul’s ministry in Ephesus . . . beginning with a second baptism of believers like Apollos who know only John’s baptism. Paul spends a very successful 2 years in Ephesus – so successful that it threatens the livelihood of silversmiths who make shrines to the goddess Artemis (or Diana). This causes a riot which forces Paul to leave. We’ll also talk about Artemis and her magnificent temple: one of the 7 wonders of the world. The web site will have some photos of Ephesus and a remnant of the temple of Artemis from the British Museum.