The thirteenth chapter of the gospel of Matthew is a collection of parables which Jesus taught. Four of the parables are directed to the crowds of people who had gathered to be with Jesus. Three or four parables are focused toward Jesus’ disciples. He speaks […]
To help us understand the struggles of being a Christian in a non-Christian culture, it is important to take some time to explore the worldview of the individual in Corinth at the time of Paul. Our Mediterranean moments in Corinth reveal that culture there in […]
We often speak of the culture of the people of the area of the Bible. We speak of our thoughts about the context of a passage by talking about “Mediterranean Moments in Athens” – placing the words of the Bible in the context of the […]
About 50 miles from Thessalonica, Berea was situated on the eastern slopes of Mt. Vermion in the area known as the Olympian mountain range. The area was remote, well off the Egnatian Way and away from the seas. Berea was probably the most populated city […]
The letters to the Thessalonians form the first group of the books we have written by Paul. Theodor Zahn believes that Galatians was written even earlier than these letters. William Ramsay places these just before Galatians. 1 Thessalonians serves as one of the earliest witnesses to the content of the gospel messages. Harnack sees the book written in 48AD, while Zahn places the writing around the year 53AD. Regardless, we have confidence in seeing this book written about 20 years after the ascension of Jesus.
This is an important fact in view of the belief of many that the content of the life of Jesus is a product of legend and decades of story-telling. The unquestioned authenticity of the book affirms the early presence of the message of Jesus Christ in the Mediterranean world.
Ray Steadman, “1 Thessalonians: Hope for a Hopeless World”[/su_pullquote]
Internal evidence sheds light on the author of the epistle. Twice the writer calls himself Paul (1 Thessalonians 1:1; 1 Thessalonians 2:18). An interesting side-note notices that in neither Thessalonian letter nor in Philippians does Paul add the title “apostle.” Milligan thinks this is due to the special friendship between Paul and the Macedonian churches. His authority was never really questioned in this region.
The Muratorian Canon places it sixth in the list of Paul’s Epistles. Clement of Alexandria is the first to credit the writing to Paul. Irenaeus is the first to mention the book by its complete name.
The beginning of the church at Thessalonica is chronicled in the Acts narrative by Luke (Acts 17:1-9). Silas and Paul were asked to leave Philippi, but apparently neither Luke nor Timothy went with them immediately. Thessalonica was a great marketplace – for products being shipped via the Sea or land, but also for ideas and paganism.
Paul spends three Sabbaths presenting the message of Jesus the Messiah to the Jewish congregation. Many Jews were convinced, causing the other Jews to become jealous. A mob of the most wicked people in the city were stirred by the religious leaders against the missionary band. The new believers sent Paul and Silas on to Berea late at night.
Luke’s record indicates three groups of people constituted the new church: some of the Jewish faithful, a large group of devout Greeks (converts to Judaism), and a several of the chief women. It is difficult to know by the construct whether these were Jewish believers or simply important women in the city who milled about in the outer courts of the synagogue.
The epistle hints that the majority of the Christians in Thessalonica were converts from paganism. Paul may have remained in the city longer than the three weeks to make such an impact into the Gentile world. Paul certainly spent time in the market place during the time between the Sabbaths.
The internal evidence in the letter shows that it was written shortly after Paul’s visit to Thessalonica. People continued to talk about the conversion of the Thessalonians in Macedonia and Achaia (1 Thessalonians 1:8-9). Paul was hoping to return there soon (1 Thessalonians 2:17). The apostle had already preached in Achaia (1 Thessalonians 1:7-8), more specifically in Athens (1 Thessalonians 3:1). Timothy (and Silas) just returned from Macedonia (1 Thessalonians 3:6). Timothy returned just after Paul arrived in Corinth (Acts 18:5).
While Paul was in Corinth, he was brought before the proconsul Gallio (Acts 18:2). According to inscriptions, he was the proconsul in Achaia during the year 52AD. The normal length of term for the proconsul was a year, but sometimes there were times of transition, so it could have been a year earlier or later. Dating the book as early as 51AD would be very reasonable.
First Thessalonians speaks important truths to every Christian, whether a new believer or a saint for decades. The theme of the coming of the Lord permeates the message, and each chapter builds an application of the theme to an aspect of life. The historical context also speaks to suffering and persecution.
Paul writes the book to commend the Thessalonians for their faith. They serve as an example to believers in the adjacent regions. Paul defends himself against the charges from their enemies. They are encouraged to be morally pure, to express love for the brothers, and apply their faith to their daily work. Christian faith as expressed through life longingly anticipates the second coming of Christ.
Many leading Bible teachers make strong comments about the book of 1 Thessalonians. Their words may encourage you to read the book.
1 Thessalonians opens a window on to a newly planted church in the middle of the first century AD. It tells us how it came into being, what the apostle taught it, what were its strengths and weaknesses, its theological and moral problems, and how it was spreading the gospel.
John Stott
First Thessalonians 1:8 shows the wisdom of Paul’s choice of Thessalonica. It was to serve as a strategic center from which the gospel should be spread in all directions as it actually was. When Paul passed by other cities, this only meant that they, too, would soon be reached.
R.C.H. Lenski
No other writings of Paul provide a greater insight into his missionary methods and message as 1 and 2 Thessalonians. Here we see Paul the missionary and Paul the pastor, faithfully proclaiming the gospel of God.”
Leon Morris
Paul’s letter is one of warm encouragement, a restatement of many truths which he had already taught them.
Lawrence Richards
Impressed by the faithfulness of the Thessalonians in the face of persecution, Paul wrote to encourage the Christians in that community with the goal that they would continue to grow in godliness.
Charles Swindoll
For our Mediterranean Moments in Thessalonica, let’s tie together two passages of Scripture involving the gospel coming to the people of this busy seaport. Luke records that as a result of Paul’s presentations in the synagogue for three weeks, And some of them(Jewish synagogue worshipers […]
The epistle of Paul to the Galatians was the trumpet call for the Reformation. Luther considered it his most important and favorite book. The destination and date of the epistle have been debated for centuries, but the authority and apostolic authorship is rarely questioned. The work served the first century church as an apologetic opposing the Judaizers – Jewish Christian who felt that a person needed to become a Jew first before one could accept Jesus as the Messiah. Today it serves as a rallying cry reminding us that we are saved by grace alone and not by any work that we would attempt to perform.
[su_pullquote align=”right”]Paul explains what constitutes true Christian righteousness. True Christian righteousness is the righteousness of Christ who lives in us. We must look away from our own person. Christ and my conscience must become one, so that I can see nothing else but Christ crucified and raised from the dead for me. If I keep on looking at myself I am gone.
Martin Luther, “Commentary of Galatians“[/su_pullquote]
In an article in the International Standard Bible Encyclopedia, George Findlay wrote, “No breath of suspicion as to the authorship, integrity, or apostolic authority of the Epistle to the Galatians has reached us from ancient times.” J.B. Lightfoot commented in his Galatian commentary, “Its every sentence so completely reflects the life and character of the Apostle of the Gentiles that its genuineness has not been seriously questioned.” The internal evidence for the author is quite strong. Twice the writer calls himself Paul (Galatians 1:1; Galatians 5:2). The book contains several historical references which can all fit into the framework of the book of Acts. The themes of the epistle – the issue of the Gentile Christian keeping the Jewish Law and the authority and genuineness of his apostleship – were the important topics in the Galatian region following Paul’s first missionary journey. Therefore, logic compels the conclusion of Paul’s authorship of the epistle.
The meaning of “Galatia” changed over the years in the ancient world. The term originated when a large group of Gauls from Europe settled into the area known as Asia almost 300 years before the birth of Christ. About the year 232BC the boundaries of their area became fixed and known as the state of Galatia. About 25BC Galatia began to expand under King Amyntas, the last independent ruler of Galatia. In addition to the northern area of Galatia, the territory began to include parts of Phrygia, Pisidia, Lycaonia and Isauria. In 25BC the king bequeathed his kingdom to Rome and it became a Roman province. During the first century after Christ, the term Galatia could refer to the original cultural area which occupied the northern portion of central Asia. It could also refer to the political region which included the expanded areas which became a part of the political Roman province.
In his writings and his partner, Luke’s, writings, Paul always uses the provincial Roman names. Paul was a Roman citizen and proudly identified himself as one. Is it likely that he would speak of Galatia in any other way? He uses the term three times, 1 Corinthians 16:1; Galatians 1:2; and 2 Timothy 4:10. Peter also uses the term and also stresses the political boundaries.
In addition, wouldn’t it be strange for Luke to tell us so much about these churches in southern Galatia (Lystra, Derbe and Iconium, Acts 13:14 – 14:23) and say nothing about the area in the north if an epistle had been written to the believers there? Paul also was drawn to cities of population on his journeys. The larger populations were located toward the south.
If the recipients of the letter lived in the areas of northern or traditional Galatia, Paul’s time there occurred during the second journey rather than the first one. Of course, this radically affects the timing and location of the writing of the letter.
The dating of the epistle to the Galatians hinges upon an understanding of the recipients. If “Galatia” refers to the area in the northern quadrants of the region, the writing must be sometime during or after the second missionary journey. There was no time for Paul to reach the northern area of Galatia during the first missionary journey. Lightfoot contends that the letter is similar to Romans in content. Lightfoot posits the writing of the letter occuring near Macedonia or Greece during Paul’s third journey. He places the date around AD55 or 56.
Others see the epistle written to the area of southern Galatia after the first journey and after the council in Jerusalem. The likely place of writing rests somewhere early in the second journey around AD51 or 52. The passion of the subject matter leads some to believe that Paul had visited the churches on the second journey and soon heard they were still struggling with the issues of Jewish legalism. Paul immediately writes a letter correcting them while still on the second journey. Many locate the city as Corinth. Theodor Zahn, the respected theologian and author, would concur with this opinion. To a degree, it is the speculation of William Ramsay as well.
Given the churches are from southern Galatia and combined with the subject matter of the epistle, reason leads to the conclusion the Jerusalem council has not convened. Paul has returned to Antioch and is awaiting the meeting. Peter arrives and Paul corrects his doctrine and behavior. He pens the Galatian letter to challenge and encourage them. This would make Galatians one of Paul’s earliest writings, placing the date at AD48 or 49.
The primary issue covered in the book relates to Judaizers. Does a Gentile believer have to become a follower of Judaism before becoming a Christian? This involves circumcision for the men and then keeping the Jewish Law. Paul’s answer explains an understanding of faith. Salvation occurs through grace, not by keeping the Law. Taking the shackles of the Law off the shoulders of the believer results in an incredible freedom from the guilt of sin and the impossibility of keeping the Law. The book also speaks to work of the Spirit in the life of the believers as evidenced through the Fruit produced by the Spirit.
See if these comments from leading Bible teachers helps shape your feelings about the book of Galatians.
Love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. To these I commit my day.
Max Lucado
The marks of Jesus are imprisonment, chains, scourgings, blows and stoning in bearing testimony to the Gospel (Galatians 6:17).
John Calvin
Use Paul’s words in Galatians as an encouragement to pursue a life of holiness, not in your own strength but in the knowledge of God’s empowering grace in your life.
Chuck Swindoll
Galatians is the impregnable citadel, a very Gibraltar, against any attack on the heart of the gospel. This epistle is the grand arsenal which is stocked with the weapons that assure victory in the ceaseless battle for the central truths of the gospel.
R.C.H. Lenski
The epistle to the Galatians is especially distinguished among St. Paul’s letters by its unity of purpose. The Galatian apostasy in its double aspect, as a denial of his own authority and a repudiation of the doctrine of grace, is never lost sight of from beginning to end.
J.B. Lightfoot
During the pause for Mediterranean moments in Galatia, consider the task of taking the message of the gospel from culture to culture. How has the church you attend attempted to take the gospel message to a younger generation? Can you identify methods for reaching a more “un-churched” audience? Are you attempting to bring in other cultures into your congregation?
There is a point when you travel by car across the plains of Kansas and into Colorado on Interstate 70 that the city of Denver seems to rise up from the flat lands and, along with the mountains, miraculously appear. Whether physically or figuratively, the scene makes you stop in your tracks and pause to ponder. There are still miles of slowly rising “nothing” to traverse before the destination of Denver is within your grasp; and something compels you to turn your head back around and gawk at the multitude of miles from which you have come.
Think about where we are in the process of Christianity at this moment Paul’s second journey. The Jerusalem Council met to address the concerns raised by Jews who were accepting Jesus as their Messiah. Does a person need to become a Jewish believer first before they can become a Christian?
Paul’s letter to the Galatians addresses the relationship between the gospel and the Law. Estimates for the writing of the book of Galatians range from 48/49 to 57/58 A.D. Using the earlier date, the writing of the letter precedes the Jerusalem Council in A.D. 49/50. Galatians becomes one of Paul’s earliest letters. Paul probably penned the epistle while at Antioch of Syria. Sir William Ramsay dated the letter early, while J. B. Lightfoot dated in the late fifties. If Lightfoot is correct, the letter originates from Corinth on Paul’s third missionary journey. The date approximates the writing of the book of Romans. The earlier date points to the South Galatian Theory; the later date affirms the North Galatian Theory.
In either case, Christianity is defining its place within a Jewish culture. The gospel, as presented by Paul and his friends, is stepping beyond Judaism into a pagan and Gentile environment.
The flavor of the verses in Acts 16:6-10 leave the impression that this was a moment of reflection for Paul and his companions on this journey. They had retraced the steps of the first missionary journey through the southern region of Galatia – which would have included stops strengthening the churches in Lystra, Derbe and Iconium. These congregations would one day in the not-too-distant future receive a letter from the apostle, treasured as it was circulated in the region and preserved in our New Testament as the Epistle to the Galatians. And now, the horizon of literally the known world looms large. Where do we go from here? Where is God leading? Notice in our passage in Acts how many times God prevents them from moving in one direction and nudges them another. Notice in our passage in Acts how many times God prevents them from moving in one direction and nudges them another.
Even as productive and positive as these visits were, Paul’s mind must have also retraced memories of Jewish persecution, of debates lost, of newly formed friendships turned sour and of harrowing, near-death experiences that plagued his steps through the area during the first missionary journey. That compelling glance backwards: What can be learned from the steps taken? Which steps should be replayed? Which footprints are better erased? The slow turn forward provides even more questions to ponder. Physically, into what cities of the known world should the gospel be taken? What routes will make the travel to these cities most productive and safe? What direction allows for the best stewardship of time, money and human resources?
Philosophically and spiritually, the questions are even more biting. What happens when the gospel spreads from one culture to another? Is there a way to make the “collision” – the clash of values, perceptions and traditions – more of a melting, without causing damage to the cause of Christ and the spiritual well-being of the believers? There is no escaping Jesus’ mandate that His followers cross ethnic, national, tribal, linguistic and cultural lines to spread His message of salvation. The term “nations” (making disciples of all nations – Matt 28:19) is the Greek word “ethne” from which we get the word “ethnic” literally means ethnic groups. Is it possible that someone from a different background might serve the same Lord, but do so in a way that feels uncomfortable to us because of cultural differences, but still be within the realm of sound theology?
That explains the pause for Paul and his companions. And on this journey called “life” – where is your Galatia?
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The first stop on Paul’s second journey is the village of Lystra. Our Mediterranean Moments at Lystra focus on a market village situated in a pleasant valley, bordered by gently sloping hills through which two small but steady streams meandered their way to the open Lycaonian plain a few miles farther east. The city resided on a small hill in the middle of the valley at the intersection of the streams. Paul evangelized the village on his first missionary journey (Acts 14:8-21); revisited it on his second (16:1) and probably his third (18:23) excursions.
Little is known of the early history of Lystra. The name is apparently from the Lycaonian language as there are several bergs with derivatives of the name in the region. Since Lystra did not lie along the course of the main roads, it was not destined to become a great city. As a result, it was able to preserve more of its primitive, local character when Hellenism flavored the region.
Despite these drawbacks, or perhaps because of them, Augustus designated Lystra, along with Antioch of Psidia, a Roman colony in AD 6. Roman rule demanded a safe passage way connect the two cities. Rome ruled Lystra for some time previously, following the reign of the Seleucids and Attalids. Augustus’ generals regarded Lystra as a suitable place for the Roman garrison charged to defend the province of Galatia from the mountain tribes.
Lystra was probably not significant enough to have been on Paul’s original itinerary during the first journey. Paul and Barnabas were driven there from Iconium by hostile opponents. Thus Lystra became a relatively unimportant city of refuge, as did Berea later when Paul and Silas fled the wrath of the Thessalonians (Acts 17:10).
Luke identifies Lystra along with Derbe as cities of Lycaonia (in contrast to Iconium). Lycaonia was a region or “state” in a broader region known as Galatia. In turn, Galatia occupied an even broader region known as Asia Minor. References in the area become a little confusing, as “Galatia” was also the designation of a smaller “state” like Lyconia. (Compare that to our “New York City, New York” concept.) These cities of southern Galatia were most likely the recipients of the epistle to the Galatians.
Converts made at Lystra during the first journey fulfilled Paul’s mission. Soon, though, many allowed themselves to be carried away by efforts from Jews in the area seeking Paul’s death. Although Lystra was a Roman colony, the account contains no hint of Roman order or justice. At the end of his career, Paul referred to the persecution that he experienced in Lystra (2 Tim 3:11). Earlier he explicitly recalls a stoning attempt (2 Cor 11:25). It is probable that he alluded to this life event in the Galatian letter when he poignantly proclaims that “I bear on my body the marks of Jesus” (Gal 6:17).
Mediterranean moments at Lystra remind us of the setting in which Paul started his mission and his mentoring.
“The City of Lystra” from the lesson series Grab Your Passport, April 2021
Paul also came to Derbe and to Lystra.
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Other Scriptural References:
Acts 14:6-18
2 Timothy 3:10-11
Lystra was a mildly important city in the first century, though it was somewhat of a rustic, market town. Lystra is the city’s ancient Greek name. Today it is the village called Kilistra, also called Zoldera. It was located in a relatively backward region of Lycaonia, located today in south-central Turkey. In New Testament times, it was bordered on the west by Phrygia, on the north by Galatia, toward the east by Cappadocia and by Taurus on the south. The most important city in the area, both then and now, was the city of Iconium (which is Konya today).
Lystra was founded in 26BC by Augustus to be a colony for his retired army veterans. In Paul’s day, the colony had such Italian roots they used and spoke Latin rather than Greek. Some of the Italian cults became celebrated along with those of native gods and goddesses.
Lystra is located on a road that the Apostle Paul had no doubt traveled many times, even as a youth. The path stretched from Ephesus to Sardis to Antioch of Psidia to Iconium and Lystra, to Derbe, through the Cilician Gates, to Tarsus (Paul’s hometown), to Antioch in Syria where the road divided to go east or south.
The second missionary journey is underway, and each of Paul’s recorded journeys is longer than the one before. His first trip was about 1580 miles long. This journey will be about 3000 miles. The final and longest journey travels about 3300 miles.
In the first journey, Paul leaves Antioch in Syria by boat, but this time he travels on foot. Traveling on foot, Paul would have first come to Tarsus then to Derbe before making his way to Lystra. Luke does not mention a synagogue in Lystra, which probably means there were less than ten Jewish families in the city. There would have been a temple to Zeus in the city, probably near the city’s gates. A statue of Hermes (Mercury) has been found in excavations there. Greek mythological stories have Hermes visiting the city.
Interestingly, on the first journey, Paul healed a lame man in the city. The people believed that the gods had come down to visit them, calling Barnabas “Zeus” and calling Paul “Hermes” because he was the chief speaker (Acts 14:8-18).
The characters traveling with Paul changes on the second journey. Barnabas has taken John Mark and chooses to set sail toward the island of Cyprus. The paths of Barnabas and Paul do not cross again in the book of Acts. Barnabas may well have either stayed on Cyprus or continued south. evidence shows a strong Christian presence and tradition in Alexandria, Egypt.
Instead Paul chooses to take Silas, who is also known as Silvanus. Silas first appears as one of the leaders in Jerusalem during the time of the council concerning the admission of Gentiles into the church (Acts 15:22). His name indicates he was a Hellenistic Jew and probably comes from a stem meaning “wood.” He appears to have been a Roman citizen (Acts 16:37). After the council in Jerusalem, Silas was one of the leaders who accompanied Paul and Barnabas to Antioch to share the letter and their encouragement (Acts 15:22-32).
He was a good choice for Paul to take on the second journey because they were first heading into the hot-bed of Judaizers through the Galatian region. Silas would have been able to verify Paul’s leadership and message to the Jews in the area. Therefore his presence may have kept the persecution and turmoil to its minimum.
It is at Lystra that Paul adds Timothy to his companions for the journey. Paul certainly served as a mentor to both Silas and Timothy, but the relationship with Timothy appears to be even deeper. Paul speaks of their connection as that to a father and son (1 Timothy 1:2). The chances are strong that Paul helped lead Timothy to Christ on his first journey (Acts 14:6), but in the absence of any allusion to Timothy’s father in the New Testament (both his mother and grandmother are mentioned by name – 2 Timothy 1:5), Paul may have stepped into that significant role as the young man matured.
Timothy was often left behind or sent ahead on the journey to help strengthen new believers or pave the way for the coming evangelistic message. Tradition has Timothy playing a significant role at the church in Ephesus. Timothy became one of Paul’s constant companions up until the point of the Apostle’s death.
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