Christian Culture Archives - Page 4 of 7

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 and leaders) were persuaded and joined Paul and Silas, as did a great many of the devout Greeks and not a few of the leading women. But the Jews were jealous, and taking some wicked men of the rabble, they formed a mob, set the city in an uproar, and attacked the house of Jason(where Paul and Silas were staying)(Acts 17:4-5 ESVitalics mine).

The few verses do not paint a pretty picture for the beginning of this church. While Paul’s argumentation was so well-received and successful to cause jealousy, Jewish leaders recruited wicked men and formed a mob which resulted in harm and the expulsion of Paul and Silas. Reasonable conclusions might perceive the church there would wither and die. The opposite seems to have occurred.

Paul writes to the Thessalonian leaders a few months later. Paul left Thessalonica for Berea, continued on to Athens, then spent some time in Corinth. While in Corinth, Timothy catches up with Paul and his companions. Timothy may have spent a little time in Thessalonica (1 Thessalonians 3:1-3), and returned with a message of both encouragement and concern.

From Corinth, Paul writes 1 Thessalonians, probably in late _AD50 or early 51. Look at Paul’s words at the beginning of the epistle:

²We always thank God for all of you and continually mention you in our prayers. ³We remember before our God and Father your work produced by faith, your labor prompted by love, and your endurance inspired by hope in our Lord Jesus Christ.

⁴For we know, brothers and sisters loved by God, that he has chosen you, ⁵because our gospel came to you not simply with words but also with power, with the Holy Spirit and deep conviction. You know how we lived among you for your sake. ⁶You became imitators of us and of the Lord, for you welcomed the message in the midst of severe suffering with the joy given by the Holy Spirit. ⁷And so you became a model to all the believers in Macedonia and Achaia. ⁸The Lord’s message rang out from you not only in Macedonia and Achaia—your faith in God has become known everywhere. Therefore we do not need to say anything about it, ⁹for they themselves report what kind of reception you gave us. They tell how you turned to God from idols to serve the living and true God, (1 Thessalonians 1:2-9 NIV).

Instead of stopping the growth of the church, persecution actually spurred dedication and growth. The gospel took deep roots in the people, impressing upon them not just words but God’s power (1 Thessalonians 1:5).

Verse four includes a vital component which may be overlooked. The Christians in Thessalonica understood that God had chosen them for the circumstances surrounding them. As Mordecai said to Esther, “Who knows but what God has called you for such a time as this” (Esther 4:14)?

On May 6, 2021, Christianity Today ran an article titled, “Proof That Political Privilege is Harmful for Christianity.” They produced research in 166 nations suggesting that the biggest threat to Christianity’s growth and strength is not persecution – or even affluence, education or diversity. Christianity’s biggest threat remains support from the government.

In their statistical analysis, their conclusion drawn from data between the years 2010 and 2020 from 166 different countries, including the United States, resounds the number of Christians decline significantly when the government provides active support for the church. The research led them to believe the relationship between state privilege and Christian decline was a causal one, rather than just a slight correlation.

In addition, Christianity experienced the most strength and growth in countries where it had to compete with other faith traditions on a relatively equal playing field. The famous economist, Adam Smith, argued in his ground-breaking work The Wealth of Nations, that just as market economy spurs innovation and energy by forcing competition, an unregulated religious marketplace produces a similar effect.

While lamenting the state of culture and Christianity provides some comfort, perhaps God has called your strength, your understanding of sound doctrine, and your tenacity for such a time as this. God calls people to particular tasks. How can your faith make a difference in a culture and church that appears to be drifting?

Lesson Series	This Lesson	The Pointe

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]

Who Wrote the Book?

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.

To Whom was the Book Written?

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 232_BCthe boundaries of their area became fixed and known as the state of Galatia. About 25_BC 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 25_BCthe 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.

Provincial Galatia

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.

When was Galatians Written?

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.

Possible Answers

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.

A Reasoned Conclusion

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.

What Messages Resonate in the Book?

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.

What Do People Say About This Book?

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.

The Steps of Expansion

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.

Mediterranean Moments in Galatia to Pause and Reflect

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?

Helping the Gospel Change Culture

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?

This Series	This Lesson	The Pointe in Galatia

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.

History of the Village of Lystra

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.

Mission and Mentoring in Mediterranean Moments at Lystra

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

our Scripture

Paul also came to Derbe and to Lystra.

Acts 16:1-5 ESV
Acts 16:1-5 NASB	Acts 16:1-5 NIV	Acts 16:1-5 NLT	Acts 16:1-5 MESSAGE

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 26_BC 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.

Paul’s Journeys

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).

Paul Develops Leaders in Lystra

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.

Silas

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.

Timothy

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.

Lesson Series	This Lesson: The Pointe	This Lesson: Mediterranean Moments

Antioch was the first major city outside of Jerusalem in Judea to become a center for the activities of the Jewish believers who followed Christ. From the outset, these believers seemed to follow a different path than the other Jews. Friedrich Nietzsche, the German philosopher and scholar, responded once, “The essential thing in heaven and earth is … that there should be a long obedience in the same direction.” The way of the Christian is unique.

The Way

Jesus offers His words of farewell to His disciples in the closing moments of the gathering in the upper room. John records some of the words in the fourteenth chapter of his gospel. In the physical turmoil of life and the spiritual chaos inside the heart, Jesus tells the disciples to stop the “trouble” – the commotion. “Let not your hearts be troubled” (John 14:1 ESV). The Greek word for troubled (ταρασσέσθω, TARASESTHO) denotes a heavy sea in the midst of the wind and storm.

Troubles Along the Way

This “Moment” article began being written on April 15, 2021. The day began with a shooting in Chicago resulting in 4 people injured in Humboldt Park. Later five people were shot outside an apartment complex in Pensacola, Florida. Police say that four different shooters were involved. Soon three men and a teen-aged girl were wounded on the northern side of Washington, D.C. The stunning incident of the day was a shooting outside a FedEx facility in Indianapolis, Indiana. Nine people are dead and another 7 injured. Among the dead was the shooter, a 19-year-old former FedEx employee.

The article was finished and posted in the afternoon on April 18, 2021. At 3:00pm, Kenosha, Wisconsin saw three people killed and two others injured after a shooting at a tavern. Another shooting was in progress in Austin, Texas, where three were dead and reports of injuries were beginning to trickle across the newswires.

In between the days, four people were shot at a vigil on the East Side of Detroit on April 16th. Columbus, Oh saw a woman killed and five others injured at a vigil for another homicide victim on April 17th.

The entire area is “troubled.” Things aren’t as they should be. Our culture reels from the trouble, pain and uncertainty.

In the hurricane that is life, or when the hurricanes hit life, I can’t find the way. There is too much wind. There is too much rain. I can’t see the way. I am not even sure there is a way.

Jesus said, “I am the way.”

A Better Way

The history of the faithful is a story of roads. The first followers of Jesus called themselves “the Way.” The name had Jewish roots as the name echoed the “way of life” that was threaded into the Torah. It spoke to the Christians’ belief that Jesus was “the way” to God the Father.

Throughout the history of the religions of people, religious icons claim to be signposts pointing the way. The goals of human existence. The path to the next life. Except Christianity.

As John Stott says in his classic Basic Christianity, “Jesus was not just another signpost, but the destination to which the signposts had led.” Jesus claimed to be the Way Himself.

The early believers seemed so like Him they became known as the Way. From Jerusalem to Damascus, Christians are known as the Way.

But Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest ²and asked him for letters to the synagogues at Damascus, so that if he found any belonging to the Way, men or women, he might bring them bound to Jerusalem Acts 9:1-2 ESV).

And the name was known at least as far away as Ephesus.

⁹But when some became stubborn and continued in unbelief, speaking evil of the Way before the congregation, he withdrew from them and took the disciples with him, reasoning daily in the hall of Tyrannus (Acts 19:9 ESV).

Christians

“A rose by any other name would smell as sweet.” The actual origin of the phrase is unknown, but it is said to be coined by William Shakespeare. Juliet says the phrase in reference to family and particularly the family name of Romeo.

The truth is the creation of a new name is important. A name is embedded into a context – a context drawing from experiences and circumstances that help define a new reality.

The early church were known as followers of the Way, often shortened to just “The Way.” It wasn’t a name claimed by their own; it was a name bestowed upon them by others. These followers of Christ were first called “Christians” by the leaders of the community in Antioch (Acts 11:26).

The interesting – and quite unusual – thing about this is that sects of the Jewish faith usually did not get a distinctive name among the Gentile population. The Jewish faith had Pharisees and Sadducees and Essenes but to the outside world they were all Jews. So why weren’t Christians simply lumped in with all the other variants of the Jewish faith?

More Than Just Another Sect

A little context to the culture might help. The city of Antioch was often referred to as “all the world in one city.” You could see the riches and diversity of the entire world located in one city. Antioch was designed like most cities of the day – a circular wall surrounding the boundaries of the city and inner marketplace at the center of the city, serving as its hub. From the hub of the city were inner walls, sometimes constructed, sometimes natural barriers that served as spokes reaching from the hub to the outer wall. The spokes marked ways that divided different people groups from one another. Jews from Gentiles. Rich from poor. Color from color.

Until the Christians came here. Christians could be found in every spoke of the city’s wheel. The image of Christians in Antioch was not just that they were united, but they united others, breaking down the barriers, seeing life existing through, and in spite, of differences.

And remember Antioch was one of the first cities outside Judea where Christianity spread.

Breaking Down the Walls

The term “Christian” comes from the world realizing that something new and unheard of was happening. Remember what Paul used to write? In Christ there was no male nor female, no Jew nor Greek.

After Acts 11:26 the word “Christian” is only found two other times in the New Testament. King Agrippa used the word in Acts 26:28 – an unbelieving king applied the name that he knew as an outsider. The apostle Paul uses the word the only other time in 1 Peter 4:16 to speak of being oppressed in a wider society because of the label of that name.

I wonder if he used it because of how aware Peter was that the spokes of the city needed to be gone. For a while Peter struggled because he was afraid of unity when he was around some conservative Jewish brothers (Galatians 2:11-17). God nudged him once before in a dream (Acts 10). This time Paul scolded him publiclly to his face (Acts 15).

Christians defied categories. They lived like they didn’t exist. Are we able to show the world a vision of a community in which there is no social, economic, racial or gender divisions (Galatians 3:28; Colossians 3:10-11)?

Billy Graham’s website carries an article written by Graham about ten years ago. He begins the lesson by asking, “Have you ever thought about what the word ‘Christian’ means? It comes from a Latin word. It means ‘partisan for Christ.’ When you come to Christ, you take sides. You take sides with Christ.

Partisans are never neutral. They never play it safe. They never sit on the fence. They’re never spectators of the struggle of their times. They commit themselves.”

Is it any wonder that on the first psalm sung in the ascent to Jerusalem, the psalmist chants:

Deliver me, O Lord

from lying lips, from a deceitful tongue.

Woe to me, that I sojourn in Meshech,

that I dwell among the tents of Kedar!

Too long have I had my dwelling

among those who hate peace (Psalm 120:2, 5-6 ESV).

The Series	This Lesson: Antioch	This Lesson: The Pointe

Paul’s travels during his second journey to spread the news of the gospel of Jesus Christ covered much of the known ancient world. Over the course of his ministry, he traveled more than 10,000 miles, establishing at least 14 different churches. Paul’s journeys play a critical role in the formation and development of the early Christian church.

The Book of Acts records three separate missionary journeys of the man known as the “Apostle to the Gentiles.” Parts of the New Testament seem to hint at other events and places visited by Paul. Scholars debate that Paul may have taken a fourth, or even fifth, journey after the close of the book of Acts.

Acts follows Paul’s journeys through Syria, Turkey, Greece and several other regions that are no longer in existence. Sometimes it is difficult to tell the difference between ancient cities, provinces and regions. Occasionally several names are used to describe the same area. In other instances, the same name may describe a city and a region.

Paul took trips, but they could hardly be called “vacations.” Each journey was rough and challenging. Listen to how Paul describes the experiences:

^23-27I’ve worked much harder, been jailed more often, beaten up more times than I can count, and at death’s door time after time. I’ve been flogged five times with the Jews’ thirty-nine lashes, beaten by Roman rods three times, pummeled with rocks once. I’ve been shipwrecked three times, and immersed in the open sea for a night and a day. In hard traveling year in and year out, I’ve had to ford rivers, fend off robbers, struggle with friends, struggle with foes. I’ve been at risk in the city, at risk in the country, endangered by desert sun and sea storm, and betrayed by those I thought were my brothers. I’ve known drudgery and hard labor, many a long and lonely night without sleep, many a missed meal, blasted by the cold, naked to the weather.

^28-29And that’s not the half of it, when you throw in the daily pressures and anxieties of all the churches. When someone gets to the end of his rope, I feel the desperation in my bones. When someone is duped into sin, an angry fire burns in my gut (2 Corinthians 5:23-29 MESSAGE).

Paul’s second journey started with the thought to return to the cities of the first journey. “Let’s go back and visit the brothers in all the towns where we preached the word of the Lord as see how they are doing (Acts 15:36 NIV). Considering the troubles that Paul had endured on the first journey, Paul would have been concerned that Jewish influences came to stir trouble, that Roman officials may have stepped in and imprisoned some of the believers, or that their understanding of the Scriptures may have been confused or weak.

But before they could begin the journey, a disagreement arose between Paul and Barnabas. The Greek word that is used for “disagreement” has an interesting flavor. Most theologians see this as such a disagreement that Barnabas and Paul’s friendship was broken. Many see them as having a sharp and bitter conflict between them.

The verb form of the Greek word means “to sharpen,” and was used to describe the process of sharpening knives and other tools. The noun form – which is found here – came to mean “a sharp difference of opinion.” The sharpness did not refer to how they treated one another, as they “fought like cats and dogs.” Rather it referred to their opinions and the disagreement: they were “miles apart.”

Can you disagree with someone without being mad at them?

The culture today has difficulty understanding this concept. When we disagree strongly, it is assumed that we will no longer be friends. It is easy to read that into what happened with Paul and Barnabas because they went their separate ways. As far as we know, the two never traveled together again.

What we do know is that later in Paul’s life, he writes, “Only Luke has stayed with me. Mark can be very helpful to me, so please find him and bring him with you” (2 Timothy 4:11 CEV). Perhaps old age softened Paul’s heart, or maybe he was never as mad and upset with Mark as we read into the passage.

Mark had been with them on the first journey and something along the way caused him to return home (Acts 13:13). Most commentators assume that Mark got homesick and wanted to return home. It is difficult to imagine that Paul would be so unforgiving and petty that he would chose to part company with such a close companion as Barnabas – someone to whom Paul owes much of his Christian experience (Acts 9:27-30; Acts 11:22-26).

Could their disagreement have been something deeper, something physical or maybe even spiritual? Might Paul have been wanting to spare John Mark from enduring the pain again – since they were going back to the very same area?

Something happened before Mark left that changed things. Let’s look at the Acts 13:13 verse again where Mark leaves.

Now Paul and his companions set sail from Paphos and came to Perga in Pamphylia. And John left them and returned to Jerusalem, (Acts 13:13 ESV)

Almost 75 English translations render the Greek “Paul and his companions” or “company” or “those with Paul.” A new sentence then describes John Mark leaving the group. The Greek gives just a little different flavor to the setting.

οἱ περὶ Παῦλον – οἱ (hoy, the ones) περὶ (peree, around, peri- is the word from which we get “perimeter”) Παῦλον (Paul). The ones around Paul.

The passage contrasts those around Paul – the circle – with John who is now outside the circle. It is an image that speaks to people not being on the same page in beliefs and thus in actions. Something happened before John Mark left. Let’s read the passage before.

So, being sent out by the Holy Spirit, they went down to Seleucia, and from there they sailed to Cyprus. ⁵When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews. And they had John to assist them. ⁶When they had gone through the whole island as far as Paphos, they came upon a certain magician, a Jewish false prophet named Bar-Jesus. ⁷He was with the proconsul, Sergius Paulus, a man of intelligence, who summoned Barnabas and Saul and sought to hear the word of God. ⁸But Elymas the magician (for that is the meaning of his name) opposed them, seeking to turn the proconsul away from the faith. ⁹But Saul, who was also called Paul, filled with the Holy Spirit, looked intently at him ¹⁰and said, “You son of the devil, you enemy of all righteousness, full of all deceit and villainy, will you not stop making crooked the straight paths of the Lord? ¹¹And now, behold, the hand of the Lord is upon you, and you will be blind and unable to see the sun for a time.” Immediately mist and darkness fell upon him, and he went about seeking people to lead him by the hand. ¹²Then the proconsul believed, when he saw what had occurred, for he was astonished at the teaching of the Lord (Acts 13:4-12 ESV).

The team was on the island of Cyprus. Their plans may have been to preach the gospel on the island and then return home. In this passage we are introduced to two men who may have changed the circumstances and the mission in the eyes of John Mark.

Mention is made of Elymas a Jewish sorcerer who was also a false prophet. The terms “Jewish” and “sorcerer” are usually not found together, as Jews were prohibited from practicing magic and such behavior. The fact that he was also a false prophet and also named “Bar-Jesus” probably also speak to his strong Judaistic teachings, a problem that plagued Paul throughout his journeys.

Perhaps John Mark had particular problems with this individual. While Mark most likely would not have leaned toward Law-keeping, there may have been something that developed in this area that made John Mark’s position differ.

Sergius Paulus is the proconsul in the area. According to Strabo, a geographer and historian, Cyprus was a senatorial province of the Roman Empire in the 1^st century AD. This meant that the entire Roman senate appointed a proconsul to rule the island each year. Other ancient records show that the capital of Cyprus was the city of Paphos, which was also its religious center.

Several inscriptions have been found connecting the name Sergius Paulus and the area. Many of the findings give the appearance that Sergius Paulus was a man of both prominence and wealth. One stone connects the man with Pisidian Antioch as his hometown.

The great Galatians scholar William Ramsay connects Perga, Mark’s hasty departure and the quick travel to Pisidian Antioch. Ramsay also connects the time with Paul’s infirmity of the flesh (Galatians 4:13-14). Ramsay concludes the infirmity was malaria. Paul had to leave the hot, mosquito infested low-lands to a higher area without delay. Nearby Antioch rests at about 3600 feet above sea level.

Did Mark also fall to the disease and have to be sent home? Was there another ailment which made him severely at risk? Could that have also been the reason Paul did not want to have Mark return to the same area on the second journey? While the answers are speculation, it opens up a wider range of possible explanations for the strong reaction by the Apostle.

Let’s look at the context for the second missionary journey taken by Paul.

Judaizers – people who taught that you must become Jewish, including circumcision, before becoming a Christian – had come down to Antioch from Jerusalem. It was summer of the year 49_AD and their teachings had been circulating for over a year. They had been chasing Paul from town to town during the first missionary journey. If this was not really required by God, this teaching would become a stumbling block to many Gentile believers.

Despite their contrary teaching, the efforts of Paul, Barnabas, Titus and others were being thwarted by the teaching of the Judaizers. Leaders of the Christian movement needed to address the issue and offer an accepted teaching. People gathered in Jerusalem (Galatians 2:1-2) to discuss the relationship between circumcision and salvation. The conference takes place in the Fall of 49_AD around the time of the Feast of Tabernacles (Acts 15:2).

The interesting thing in this passage is the term “no small dissension” (Acts 15:2). It is similar to the concept that is presented later in the chapter (Acts 15:39). What happens when there are disagreements between Christians? More importantly, what happens when Christians have different opinions on matters addressed by Scriptures? It appears to me that this very real issue of our day is addressed in the first century.

How does a Christian handle disagreements with other Christians? Do all Christians have to agree on everything? It seems that doctrine falls into one of three categories. One level of teaching touches things that are of “first importance.” These doctrines are such that to disagree with them alters the very nature of the Christian faith. The resurrection would be one of those teachings. To deny that Jesus was raised from the dead defeats the foundation of Christian belief.

The “council” held in Jerusalem to address the issue raised by Judaizers is an example. People gathered (Acts 15:6) and debated the issue (Acts 15:7). Finally a decision was made (Acts 15:13). Paul’s second missionary journey occurs to help people understand the decision.

There is a second level of doctrine that dictates fellowship. My understanding of such a doctrine alters whether we can worship together. Many of these doctrines need not be issues of fellowship, but we make them such. Take music as an example. Some Christians believe that musical instruments should not be used in the church service. Other Christians affirm teaching that allows instruments. Some may not have a preference in worship music, but others would rather gather to worship with believers who share their preference. The doctrine of communion and baptism may fall into this category.

There is a third level of teaching that seems to always rest as a “matter of opinion” and should never be used as a doctrine of division. Should a church hold a worship service on a Thursday evening? Will the Lord’s second coming be premillennial or postmillennial? The Bible does not make the answer clear, or it teaches that no one will know the exact answer.

When disagreements occur, it is vital how Christians handle the conflict. Respectful disagreement needs to occur. The ultimate answer comes from leaders and others searching the Scripture honestly and settling on an understanding what the Bible teaches. It does not require compromise, but consensus. “You know, I thought the Scripture said this, but after studying it with you, it is obvious this is what is taught.”

How does a person of Christian faith and morals function in a culture that does not understand it, nor apply the same faith and moral? Do you see similarities to our culture today? Can you understand the importance of these journeys for our own time?

How does a Christian react and respond to those who persecute them because of their faith and behavior? If the persecution becomes severe, how does one keep from abandoning the faith? As culture is confronted by the truths of Christianity, culture may be told it is wrong and that it needs to change. The result is often persecution and violence.

But notice when truth is communicated with love, the result is positive. When Christians heard what the truth from Scripture was, they rejoiced because they were encouraged (Acts 15:31). The result was peace (Acts 15:33).

“And Paul and Barnabas remained in Antioch, teaching and preaching the word of the Lord” (Acts 15:35). We open the doors to problems when we don’t teach the Word because we are afraid of how people will react (you have no control over that, by the way). Problems exist when we teach matters of opinion as a matter of first importance (the difficulty here is deciding which is which). Problems arise when we fail to teach truth with love. Finally, problems occur when we fail to use the Bible as the agreed-upon standard.

Articles in this column over the last several weeks have considered ways that Christians can confirm their calling into the faith. Tangible actions and attitudes contribute to affirmation and confidence in the process of maturing as a believer. Christianity’s cornerstone doctrine, and foundation of one’s calling, is the resurrection.

Paul calls the resurrection of Jesus the matter of “first importance” in the gospel message (1 Corinthians 15:3-4). The apostle reasoned that the resurrection was based not on hear-say and tradition, but upon historical evidence and proof. The resurrection of Jesus was crucial to his arguments in the chapter, and for the spiritual behavior and decisions of the believers. But the resurrection did not come without sacrifice.

Christianity’s Holy Week immediately precedes Easter Sunday. It is the last week of the season of Lent and is often referred to as “Passion Week.” Liturgies and services have traditionally celebrated different events each day of the week, though today’s church culture often sees larger churches offering the same Easter service repeated throughout the week. Traditionally the services of Holy Week and Easter draw the largest attendance to church of the entire year.

Earlier in March, the Christianity Today magazine and website ran an article asking “Will Easter Resurrect Pandemic Church Attendance?” Most churches have had limited in-person congregational worships since Easter 2020. Even as groups begin to gather again, church attendance has been limited in returning to pre-COVID numbers. Leaders anticipate more than half of evangelicals to return in person, but many Catholic and mainline Protestant churches are still hesitating to return.

Whether you return to a church building this year or not, gather your spirit with the Christian community during Holy Week this season. Prepare yourself spiritually, mentally and emotionally to celebrate the resurrection this year. The paragraphs that follow will point you to passages in the Bible to accompany each day. Set aside a time each day to read the Scripture and to pray.

Jesus’ ascent to Jerusalem on the Sunday before Easter has become known as Palm Sunday in most church cultures. The Lord’s arrival as King and Sacrifice follows the Jewish Passover traditions for the selection of the sacrificial lamb. Shouts of “Hosanna” and the waving of palm branches were both declarations from the people that their political and spiritual hopes were resting on the Messiah.

All four gospels record the events of what is known as the “Triumphal Entry” on Palm Sunday (Matthew 21:1-11; Mark 11:1-11; Luke 19:29-44 and John 12:12-19). Select one or more of the passages for your Scriptural reading, mediation and prayer time for the day. Ask God to lead your week to the cross and beyond.

The chronology of the remainder of Christ’s last week on earth has been a topic of theological debate for centuries. The Roman Catholic Church’s tradition for the week has been the most widely accepted and is used for the formation of Holy Week services.

There is often confusion about the days of the Hebrew week. Their “day” began at sunset and proceeded until the next sunset. Their Sabbath – Saturday – actually started at sunset Friday evening.

On the Monday of Holy Week, most traditions see Jesus cursing the fig tree and cleansing the temple (Matthew 21:12-19). These events are also described in the gospels of Mark (Mark 11:12-18) and Luke (Luke 19:45-48). There may be many spiritual applications in these passages for Christians today, but an over-riding theme seems to be that it is easy for religious leaders to be so immersed in the details of the faith that it is easy to miss the larger significance of what God is accomplishing. Read one or more of the passages and pray that you never miss the forest while looking for the trees.

During the Tuesday of Holy Week, Jesus taught in the Temple area. His teaching not only looked to the future, but hinted to His own death (John 12:20-36 and John 13:21-38). Jesus had predicted His death at least three times in the synoptic gospels (Matthew 16:21-23, Matthew 17:22-23 and Matthew 20:17-19; all three occurrences are also recorded in Mark and Luke). On your Tuesday of Holy Week, notice how all of Scripture looks toward the sacrificial death of Jesus. Offer prayers of thanksgiving to God for His attention to the details of salvation.

On Holy Wednesday, most churches remember the story of Judas arranging the betrayal of Jesus (Matthew 26:14-16). Many Western churches hold Tenebrae services on Wednesday, the word coming from the Latin for “shadows” or “darkness.” Betrayal is horrendous, but easy. This day, as you read this passage, join the other disciples in asking Jesus, “Is it I, Lord?” (Matthew 26:22)

The Thursday of Holy Week is known as Maundy Thursday in many church cultures. The day commemorates the institution of the Last Supper (Matthew 26:17-30; Mark 14:17-25; and Luke 14-20). Paul summarizes the Lord’s Supper in 1 Corinthians 11:23-26. Select one of the verses for your reading and prayer time today, remembering what the symbols of communion stand for.

Good Friday commemorates the crucifixion and death of Jesus. Many church cultures observe Good Friday as a day of fasting. The Roman Catholic traditions include the Liturgy of the Word, the Veneration of the Cross, and Holy Communion on this day. Scripture readings from Isaiah 53, the book of Hebrews, and the passion narrative from John are focal points. The death of Christ is recorded in all of the gospels (Matthew 27:35-56; Mark 15:24-41; Luke 23:33-49; John 19:18-30). Select one of the passages for your reading and prayer time.

Saturday before Easter is the Sabbath in the Jewish tradition. Following His burial (Matthew 27:57-60; Mark 15:42-46; Luke 23:50-54; John 19:31-42), guards were placed at the tomb to assure its security (Matthew 27:61-66). The Sabbath is a day of rest, a commodity more valuable than gold in our society today. As best you can, allow this day to be a day of rest for you. Remember that the disciples had a day of rest prior to the resurrection.

Remember the events of Holy Week in the life of Jesus, and anticipate the amazing work that God is about to perform. Reflect on how God has taken the “death” of your life, worked it together for good, and brought deliverance. Anticipate Him doing even more.

Have your heart ready for the resurrection.

Palm Sunday celebrates the commemoration of Jesus’ final entry into Jerusalem before His crucifixion. Remembering the day in worship can be traced back to the late third century. [su_quote align=”right” cite=”Johnathan Edwards”]To pretend to describe the excellence, the greatness or the duration of the happiness of heaven by the most artful composition of words would be but to darken and cloud it; to talk of raptures and ecstasies, joy and singing, is but to set forth very low.[/su_quote] Observances included hymns, prayers and Bible readings. Early in Jerusalem people would travel through the holy places in the city as they read Scriptures and sang songs. As the end of the day approached, the people would return home declaring, “Blessed is He who comes in the name of the Lord!”

The “Triumphal Entry” is one of a handful of incidents in the life of Christ that is recorded by all four gospel writers. It is the Sunday that begins Holy Week, remembering Jesus’ entry into the city as prophet, priest and king. By the sixth and seventh centuries palm leaves were added to the celebration. Early in the eighth century, an early morning procession replaced the evening one, and the Roman Catholic Church had institutionalized the celebration of Palm Sunday.

Scriptural passages \| Palm Sunday
Matthew 21:1-9	Mark 11:1-10	Luke 19:28-39	John 12:12-18

The contrasting events of Holy Week perplex many Bible readers. Was the crowd so fickle that they are praising the name of Jesus on Sunday and yelling, “Crucify him!” days later? While some people may have joined into the exuberance of the crowds, the best explanation sees two separate groups of people dictating the direction of the sentiment. On Palm Sunday, the crowd was driven by faithful Jewish followers praying for redemption from the enslavement of Rome and sincere disciples of the rabbi from Galilee. The crowd that later would yell for Jesus’ execution was driven by Jewish leaders and people the leaders had paid off. The majority of those praising Jesus on Sunday were not present in the crowd later in the week.

Praise Beyond Words

The Gospel writers describe a crowd gathered outside of Jerusalem filled with excitement. Don’t picture they were outside the city gates waiting on Jesus to finally arrive. The Passover was at hand and every faithful Jewish male was required to be at the Temple to celebrate the event (Deuteronomy 16:16 NIV). The paths leading up to Jerusalem were filled with excited Hebrews. The people were not sure whether Jesus would be attending the celebration (John 11:56-57).

Like the Sabbath, the celebration of the Passover stirred a time to remember God’s activities and His promises. It was a renewed and invigorated time of Messianic hope and expected deliverance. The people came to Jerusalem expecting the miraculous intervention from God.

Pharisees and temple soldiers, along with a small Roman presence, lined the way to Jerusalem assuring peace among the people. Some religious leaders were concerned that Jesus’ followers were making so much noise that the Romans might become fearful of a riot or revolt and step in with force (Luke 19:39).

It Was What the People Said

Luke tells us that the whole crowd of disciples began joyfully praising God in extremely loud voices for all of the miracles they had seen (Luke 19:37 NIV). The shouts of the people seemed simple:

Blessed is the King who comes in the name of the Lord! (Luke 19:38)

The Pharisees immediately tried to get Jesus to silence the followers. They understood. This isn’t just a cheer devised by the disciples. The phrase is found in the Hebrew scripture. Listen to the words of Psalm 118:1-29 NIV. While affirming that the loving kindness of the Lord endures forever, a vital truth is declared, “I will give thanks, for you answered me; you have become my salvation” (Psalm 118:21 NIV). The next verse sheds new light:

The stone the builders rejected has become the cornerstone (Psalm 118:22 NIV).

Peter makes sure that we understand that this verse is speaking about Jesus (1 Peter 2:6-8 NIV). Peter’s words also reference Isaiah 28:16 (also quoted by Paul in Romans 9:33 and Ephesians 2:20) and Isaiah 8:14 (again found in Romans 9:33). Matthew (Matthew 21:42) and Luke (Acts 4:11) quote the Psalm 118 passage.

This phrase finds its use only regarding Israel’s savior. This marvelous work that the Lord is doing launches the day of salvation (Psalm 118:23-24). The day of the long-anticipated salvation from Lord arrived. Many disbelieved the day would ever come. But it will come – indeed, it has come. Hope captured and displayed.

Save us, we pray, O Lord! O Lord, we pray, give us success! (Psalm 118:25 ESV)

Matthew, Mark and John indicate that a word used in the chanting is the Hebrew, Hosanna. The word means “to save, to rescue” and it can denote a “savior.” The word referred to the Messiah as “the Son of David” as its only use.

This reaction of the crowd angered the religious leaders (Matthew 21:15-16 NIV). The scribes and Pharisees displayed jealousy toward Jesus more than anything else. Concern also arose that the Romans would not like to hear Jesus proclaimed as King while the Romans believed that Caesar alone occupied the King’s throne.

Raise Your Hallelujah

As we prepare for the resurrection, we have talked about being raised for such a time as this, about being raised to walk, and about our need for a Sabbath’s rest to prepare for the resurrection. It is also vitally important that we raise our “hallelujahs” because of what the Lord has done. As Jesus said, if we do not do it, even the rocks will cry out (Luke 19:40).

Bethel Music released a praise and worship song in 2019 called “I Raise a Hallelujah.” Since its release, the song earned nominations for Billboard’s top Christian song of the year and the Dove Award for Best Worship and Praise Song of the Year. Listen to a few of the words:

I raise a Hallelujah in the presence of my enemies.

Up from the ashes.

I raise a Hallelujah louder than my unbelief.

Hope will arise.

I raise a Hallelujah in the middle of the mystery.

Death is defeated. The King is alive!

Spend this week raising your hallelujah. You live the resurrection.

Koinonia Bible Studies

Who Wrote the Book?