The Book of Acts

Paul's Second Missionary Journey (15:36-18:22)

Part Three

Sermon Thirty-one in the Series

Jim Bordwine, ThD

Introduction

We are presently studying Luke's record of Paul's second missionary journey. We have covered some introductory information given to explain the purpose of the trip; we looked at how the Lord directed Paul to go into Macedonia; and we examined the account of Lydia's conversion. In the last sermon, we gave attention to the imprisonment of Paul and Silas in the city of Philippi.

REVIEW

04. The Imprisonment of Paul and Silas (16:16-40)

Certain accusations against the missionaries resulted in Paul and Silas being beaten at the order of the civil magistrates. Eventually, Paul and Silas were given into the care of a particular prison guard who was commanded to watch them. He secured the pair in the “inner prison” and fastened their feet in stocks. I noted that this “inner prison” was the most secure and most inhospitable section of a Roman jail.

As Luke's account continued, we read of how Paul and Silas behaved in the prison. They were wounded, locked by their feet in a dingy, dark place and yet they prayed and sang hymns of praise to God. The prayers, as I noted, are understandable, but those hymns of praise should catch our attention. Praise implies thanksgiving and adoration; it implies an attitude of acceptance of circumstances-in this case, horrible circumstances. As they waited in that awful place, aware of the intense hatred felt toward them, Paul and Silas found cause to praise God. They believed that God was to be worshiped even in this situation.

While this was going on, Luke wrote that an earthquake occurred which shook the foundations of the prison house. All the doors opened and everyone's chains were unfastened. The jailer, of course, panicked because he assumed that all the prisoners would escape and he would be held responsible. Quickly, therefore, Luke told us that he determined to end his life. Only Paul's intervention prevented the guard from carrying out his plan.

Realizing that what had occurred was somehow connected to Paul and Silas, the guard rushed in and fell at their feet trembling with fear. After leading them out of their cell, the jailer asked that question which has become so famous: “Sirs, what must I do to be saved?” As I said last time, I believe this man recognized that there was more going on here than a random earthquake, more going on than just a couple of prisoners who had joined the many others that day. I think he realized that Paul and Silas were not ordinary men. The question asked implied the belief that destruction was inevitable given his own position and abilities.

Paul answered the guard according to his ultimate need-which was deliverance not from angry prison officials, but from the hands of a holy God in whose sight he stood condemned. This guard needed a deliverance the nature of which was not entirely clear to him, but Paul's reply brought the matter into sharp focus-“Believe in the Lord Jesus Christ and you will be saved, you and your household.” This was a truthful and complete answer to the man's question. Paul told him what must be done for him to be saved in the most important sense.

After tending to the wounds of the missionaries, the jailer and those in his care received the sign of inclusion in the covenant community of the Lord Jesus. They were baptized and there was much gladness in the home of the Philippian jailer on that night, Luke reported. Eventually, Paul and Silas were released and went to the home of Lydia. They remained their for a short time and then left the city of Philippi.

END OF REVIEW

There are several more incidents or stages of the second missionary journey to be studied. Our attention turns next to the city of Thessalonica.

05. The Disturbance in Thessalonica (17:1-9)

17:1 Now when they had traveled through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. 2 And according to Paul's custom, he went to them, and for three Sabbaths reasoned with them from the Scriptures, 3 explaining and giving evidence that the Christ had to suffer and rise again from the dead, and saying, “This Jesus whom I am proclaiming to you is the Christ.” 4 And some of them were persuaded and joined Paul and Silas, along with a large number of the God-fearing Greeks and a number of the leading women.

Amphipolis was about 32 miles southwest of Philippi; Apollonia was approximately another 30 miles southwest of Amphipolis. Passing through these cities quickly, it appears, Paul then turns almost directly west and heads to Thessalonica. This was a city of about 70,000. It was named after the sister of Alexander the Great and was the capital of the entire province of Macedonia. Along with Corinth and Ephesus, Thessalonica was an important center of commerce on the Aegean Sea.

Luke's record indicates that there was a single synagogue in this city which may indicate that the Jews there were relatively few in number. This place proves to be a strategic center for the spread of the gospel, as we learn from Paul's later communications with the saints here. In fact, one of the things which comes to distinguish the church in Thessalonica is their well-known and obvious love for the gospel and one another.

Following his custom, Paul goes to the synagogue and teaches (v. 2). Luke states that he “reasoned” with the Jews from the Scriptures for three Sabbaths. The term translated “reasoned” (dialegomai) means “to dispute, to preach, to mingle thought with thought, to converse, to discourse.” In such a context, this word refers to the exchange of ideas. This was a controlled form of dialogue-less hostile, initially at least, than some of Paul's other experiences. He sought to demonstrate that Jesus was the Messiah, spoken of in the Scriptures of the Jews. Taking the texts which the Jews already believed to be sacred, Paul explained the meaning and then, it appears, provided testimony concerning how Jesus the Nazarene fulfilled what was predicted in the Word of God (cf. v. 3).

The word rendered “explained” (dianoigo) is interesting. Literally, it means “to open.” Figuratively, it refers to a plain, well-conceived explanation of some idea or point so that the mind comes to understand. This term is used a couple of times when the Bible says that Jesus “opened” the minds of certain people (cf. Luke 24:31, 32, 45). And this is the same word used in Acts 16:14 where we read that the Lord “opened” Lydia's heart so she could believe the gospel. In this present case, Paul was opening the Scriptures, which means that he was providing an interpretation of what was written in the Scriptures.

In particular, it appears that Paul concentrated on the fact that the Messiah had to suffer, die and rise again to complete His mission. The Jews were not expecting a suffering Messiah, much less One who would end up dying on a cross. And the notion of resurrection wasn't even held by a significant faction of Jews, namely, the Sadducees. By and large, the Jews expected their Messiah to appear and vanquish their enemies as a triumphant Warrior. Paul had more than a little misinformation to overcome, therefore, as he presented Jesus, the one who suffered, died and rose again, as the Christ.

As in previous encounters, Luke records that “some of them were persuaded and joined Paul and Silas.” (v. 4) Included in this group of new disciples were “a large number of God-fearing Greeks.” We already know from past texts that these “God-fearing Greeks” were Gentiles who were participating in the services of the synagogue. This time, Luke also mentions that some of the “leading women” of the area believed when they heard Paul. These were women who held office in the government, which wasn't uncommon at this point in history, or the wives of leading city officials.

As usual, there was a reaction from some of the Jews present who did not care to hear the apostle:

5 But the Jews, becoming jealous and taking along some wicked men from the market place, formed a mob and set the city in an uproar; and attacking the house of Jason, they were seeking to bring them out to the people. 6 When they did not find them, they began dragging Jason and some brethren before the city authorities, shouting, “These men who have upset the world have come here also; 7 and Jason has welcomed them, and they all act contrary to the decrees of Caesar, saying that there is another king, Jesus.” 8 They stirred up the crowd and the city authorities who heard these things. 9 And when they had received a pledge from Jason and the others, they released them.

This was no small disturbance, as Luke's description indicates. The same motivation as before is noted-jealousy. This time, this jealousy over the attention being given to Paul and his companions leads the Jews to recruit some “wicked men from the market place.” They promptly form a mob and cause a huge disturbance (v. 5). Men of low reputation lingered in the market place. These were men who would do just about anything for money. We can be sure that they were paid to participate in something which, otherwise, was of no concern to them at all. Although the description of these men as “wicked” is a perfectly acceptable translation of the Greek. The term that is used (poneros) can also be translated as “worthless,” which gives us an even better insight regarding their character.

The word rendered “uproar” (thorubeo) refers to a disturbance which is distinguished by its loudness. So, there was a great deal of shouting-probably in the form of threats and accusations-as these men made their way through the streets. They proceeded to the house of Jason, probably a Jewish believer who had provided lodging and support for Paul (the name “Jason,” by the way, is a Greek form of “Joshua”). When the missionaries could not be found, the mob attacked Jason, dragging him and some others before the civil authorities (v. 6).

Notice the outlandish charge against Paul: he is said to have “upset the world”! Paul is depicted as some trouble-maker who has traveled from place to place sowing seeds of dissension. Now, he has come to Thessalonica and the civil officials are being called upon to protect the citizens-at least that's what Paul's enemies want the authorities to believe. The exaggeration employed is almost laughable. These enemies of the gospel are trying to incite the rulers against the missionaries and anyone who supports them or appears in any way to have sympathy for their cause. Jason happens to be in the hands of these Jews at the moment, so he is the one to whom the fingers point in this scene of unrest (v. 7). Jason is portrayed as a collaborator with those who would destroy the city. The specific charge is treason: “they all act contrary to the decrees of Caesar, saying that there is another king, Jesus.” These enemies were correct in that Paul did preach about another King, but not the kind of king they assumed.

These “decrees of Caesar,” to which the mob refers, were laws which the civil magistrates had to enforce in their districts. This was, therefore, a serious charge against the missionaries. It was one which the authorities were bound to investigate, if for no other reason than to cover themselves in the event that Paul and Silas really did turn out to be rebels against Rome. This dispute was now out in the open, as v. 8 implies, so the officials had no choice but to proceed in a formal manner. Consequently, Jason is treated like a man suspected of a crime. In the absence of the primary characters, namely Paul and Silas, however, there was little to be done, so Jason is required to post a bond and is released.

As the context indicates, the posting of the bond and the release of Jason and his friends involved the understanding that Paul and Silas had to leave the city. This is, in fact, what happened. Paul was barred from this city for as long as this matter remained on the books, so to speak. Based on Paul's letters to the believers in this city, it appears that he remained at a distance and did not return to Thessalonica. He did, however, send Timothy at one point to preach the gospel and encourage the saints in this place.

This brings us to the next event on Paul's second missionary tour.

06. The Examination of the Scriptures in Berea (17:10-15)

10 The brethren immediately sent Paul and Silas away by night to Berea, and when they arrived, they went into the synagogue of the Jews. 11 Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily to see whether these things were so. 12 Therefore many of them believed, along with a number of prominent Greek women and men. 13 But when the Jews of Thessalonica found out that the word of God had been proclaimed by Paul in Berea also, they came there as well, agitating and stirring up the crowds. 14 Then immediately the brethren sent Paul out to go as far as the sea; and Silas and Timothy remained there. 15 Now those who escorted Paul brought him as far as Athens; and receiving a command for Silas and Timothy to come to him as soon as possible, they left.

As I stated, Paul and Silas were forced to leave Thessalonica as a result of the actions of that mob led by the Jews. They traveled to Berea, which was approximately 50 miles southwest of Thessalonica. Upon arrival, Paul visited the local synagogue (v. 10). Then Luke says something striking; he writes that the Jews in Berea were more “noble-minded than those in Thessalonica” (v. 11). His reason for saying this is that the Jews in Berea examined the Scriptures to see if what Paul preached was, in fact, the truth according to God's revelation. It seems that while pride and jealousy characterized many of the Jews in Thessalonica, regard for the truth characterized the Jews in Berea. For this reason, this testimony has caught the attention of countless numbers of Christians and has served as a model and challenge for all who desire to learn the will of God.

The Jews in Berea “examined” the Scriptures, comparing Paul's words to the words of the prophets. The word used here (anakrino) is found in contexts where the judgment of individuals, ideas or claims is being discussed. The word means “to investigate, call to account, appraise.” Luke means that instead of simply rejecting Paul, the Jews in Berea listened, then analyzed his teaching according to the Word of God. In this way, they quickly determined whether this man was from God and should be heard. Luke tells us, of course, that through this process they “received the word with great eagerness.” The Bereans were ready to learn, but also very cautious in how they evaluated Paul's claims.

Once again, as a result of the gospel being preached and interest in it being expressed, the Lord brought many to a point of belief (v. 12). But this was not the end of this matter-it would not be a peaceful and happy circumstance for long. The Jews in Thessalonica who opposed the missionaries came to Berea and caused the same kind of disturbance as before (v. 13). And, also once again, Paul was forced to depart, leaving behind Silas and Timothy to care for the new disciples (v. 14). Paul was escorted to Athens where he waited for his companions to join him (v. 15).

We do not want to miss the fact that although Paul has had to depart from Thessalonica and now Berea, due to fierce opposition from unbelieving Jews, he leaves behind, in both cities, a core group of disciples. The nature of the gospel is such that it does not depend on any man-even a man like the apostle Paul-to survive and thrive. Paul merely brought this message to the Thessalonians and then to the Bereans; and he was forced to leave without having the opportunity of spending a prolonged amount of time in either place to help the new converts get established in the faith. This must have been a burden on his mind-in fact, we know it was based on comments he makes in his epistles about his concern for the saints. The gospel, however, flourished and that is because it is not just a message of man; it is the message of the risen Christ. His servants deliver it, but He oversees its growth. So far, Paul has not been allowed to spend a great deal of time in any particular place during these journeys. Yet, nevertheless, there are now communities of believing Jews and Gentiles scattered throughout those regions visited by the missionaries.

Application

I'll close by pointing out five lessons to be gleaned from these two passages. First, notice how the Scriptures were used in these two cities-Thessalonica and Berea. In the first instance, Paul used the Scriptures to support his preaching and to demonstrate that his testimony about Jesus Christ was, in fact, truthful. In the second case, the Bereans used the Scriptures to analyze Paul's preaching and testimony to determine if what he reported was truthful. The authority to which Paul appealed in Thessalonica and the authority to which the believing Jews in Berea appealed was one in the same-the Scriptures, the revelation from God.

This is a timely reminder of how the Word of God is supposed to function in our attempts to explain and understand the faith. When we are in a situation in which we are instructing someone concerning our beliefs, we are to rely on the Bible-not because we are too ignorant to formulate a sophisticated argument, but because we are unable to surpass the Word of God in our reasoning. And, if we try, we will do a disservice to the faith. Moreover, when we are in a situation in which we are attempting to gain understanding of some aspect of the faith, again we are to turn to the Word. And by the Word, we are to measure what we are told or what we read. The standard is the same in both cases and the standard is the holy Word of God.

Second, please note how Paul, once again, emphasizes the work of the Savior as he instructs the Jews in Thessalonica. The text says that he explained how Jesus “had to suffer and rise again from the dead.” We have here another timely reminder that the way of the cross was the only way of salvation for fallen man. Sinners in our day are not unique in wishing to find a way to God which does not involve Someone else paying a price for them. This is fallen man's universal disposition and it is what causes sinners to close their ears to the gospel. We do not want to accept the fact that Jesus had to suffer and die for us; we do not want to accept the fact that, as far as our efforts are concerned, salvation has nothing to do with us and everything to do with Him as our Substitute.

But this is another message that must be emphasized if we are going to make faithful proclamations of the truth. The gospel is not about me suffering and dying for my sins, it is about Jesus suffering and dying for my sins. The gospel is not about my efforts resulting in the satisfaction of God's justice, it is about the efforts of Jesus Christ on my behalf resulting in the satisfaction of God's justice. The gospel is not about my life being pleasing to God, it is about the life of the Savior being pleasing to God on my behalf. It is true, therefore, as Paul taught, that “the Christ had to suffer and rise again from the dead.” Otherwise, there would be no redemption.

A third lesson comes from the experience of Jason. This man would be unknown to us were it not for this instance of “guilt by association.” Jason was the target when Paul could not be found. He was arrested by the magistrate because the agitators reported that he was an associate of the apostle. The case against this man consisted only of his apparent friendship with and support of Paul. Yet, Jason was treated with considerable hostility, not only by the trouble-makers, but also by the city officials.

This brief episode reminds us that there may be a price to pay for be associated with the gospel. The reception which we receive sometimes has very little to do with us personally, and a lot to do with how we are perceived to be related to the Lord Jesus Christ. So, we are wise if we know this and expect it from time to time. The world is hostile to our Savior and it will be hostile to us because we represent Him. We are misguided, therefore, if we think we can live a life based on His teachings and do so without attracting unfriendly attention from time to time.

A fourth lesson is one I've identified before in this study of Acts. We have another example of how the Lord's enemies misapprehend His status. The unbelieving Jews in Thessalonica complained that Paul and the others spoke about another king who, they surmised, was a rival for Caesar. Their ignorance of the nature and mission of the Savior is evident in such opinions. We know that Jesus is the King of all kings and Lord of all lords. The authority He possesses cannot even be compared to the authority of any earthly ruler.

As His Church continues to march forward in history, this fact is being displayed to king after king, generation after generation. There is no earthly king who ever has ruled from the grave. There is no earthly king whose authority has ever become the standard to which all other kings are bound. But our King is such a King. And the rebellion of the earth's rulers will always be grounded in a misapprehension of His office and power.

Fifth and finally, I would call attention to the fact that this second missionary journey, like the first, underscores the importance of planting the seeds of the gospel. I noted in the sermon that Paul has been allowed to spend a lot of time in any one place on this trip. The same was true, for the most part, during the first expedition. Nevertheless, the very reason for this second journey was the existence of growing congregations in all those places previously visited by Paul and Barnabas. If anything, this second missionary journey testifies to the importance, as I just said, of faithfully declaring the Word even if the opportunity is limited. All the groups of believers which now existed were there because Paul took every opportunity to preach the gospel, even when the opportunity was limited.

This is an encouragement to us to be diligent in teaching the truth whenever and wherever God provides an opportunity. We don't always need days or weeks to instruct and answer questions. Sometimes, all we have is a brief moment or a quick answer to a quick question. Our duty is to be ready and able to plant that seed; thereafter, we trust God to work by His Spirit according to His purposes.

Conclusion

We should have the same attitude as we come to the Table. We should trust God to work in us by His Spirit and according to His purposes. We should expect to be strengthened by this sacrament, as we are reminded of Christ's suffering and death for us; and we should be greatly encouraged as, also in this sacrament, we are reminded that He rose from the dead after accomplishing our redemption. Were that not so, we would not be here.