Athens

“The City of Athens” from the lesson series Grab Your Passport, April 2021

our Scripture

While Paul was waiting for them in Athens, he was greatly distressed to see that the city was full of idols.

Acts 17:16-34 ESV
NIV

Acts 17:1-9 NIV

 NASB

Acts 17:1-9 NASB

 NLT

Acts 17:1-9 NLT

 MESSAGE

Acts 17:1-9 MESSAGE

 

Other Scripture references:

Acts 18:1

1 Thessalonians 3:1

 

 

our Lessons

The brothers brought Paul from Berea to Athens (Acts 17:15), hoping to give Paul a moment of safety and a chance to rest and breathe. The distance from Berea to Athens is about 100 miles. Today in a car going 50 MPH it would take about 2 hours and between 4 and 5 gallons of gas. Two hours of time, $10 of fuel.

On foot, across rugged terrain, the journey might take ten days. Paul anxiously waits for Silas and Timothy, but it is uncertain how long their presence will be necessary in Berea. So Paul waits in Athens.

Ever been far from home, waiting?

Sometimes it isn’t a matter of distance. You can be next door and feel far from home. You feel a little out of place. Things are just not comfortable. It seems as if you do not know the customs. You don’t comprehend the jargon. It is almost as if you don’t speak the language.

Do you ever feel that way about the culture and the world that you live in?

A Different World

As Paul wandered around the city of Athens, waiting for his friends, I wonder if he just felt far from home. Not far from Tarsus, his birthplace. Not even far from Antioch or Jerusalem. I wonder if he just thought that Athens was far from the Father’s home.

Paul doesn’t say much about his stop at Athens, except that he was there (1 Thessalonians 3:1). Along with the other tourists, Paul would have visited the Acropolis. Temples and shrines for the gods and goddesses line the way to the top of the hill. Peppered into the trip are marketplaces and monuments. All of the building structures paled in comparison to the Parthenon – the temple for the goddess Athena perched at the top of the mountain.

From its courtyards, the entire city and countryside could be seen in a panoramic 360 view. The city was a sprawling wonderland, filled with people who were misguided in their search for God, or, like Jonah, were consumed with running away from Him.

 

We know several schools of philosophy that were intrigued by Paul’s message. The Jewish community in Athens was intrigued by the application of Scripture which Paul made for the Messianic prophecies being fulfilled by Jesus. Epicureans and Stoics, quite opposite ends of the spectrum, pondered how Paul viewed God as real and involved in life. But almost every group would have been fascinated by the idea of a resurrection.

A Reasonable Faith

Like the Bereans, the Athenians wanted to hear the reasoning behind Paul’s words. When the gospel is presented to different cultures, three responses are usually present. All three can be seen in Athens. Some believed, some wanted to hear more, and others immediately write the message off as foolish babbling. The Greek word originally applied to the sound birds made as they were pecking up grain. Eventually the application included the sounds made by a worthless person. If we were capturing the idiom today, some would have been calling Paul “a bird brain.”

Paul carried his arguments before the Areopagus in Athens. The Athenians used the word (literally “the hill of Ares”) to describe the geographical location, but also to describe a council of about 100 scholars. Some have suggested that the council functioned as an “accrediting board” that tested those who would lecture “on the Hill.” Regardless, they served in some sort of official capacity and Paul’s presence and speech there was a significant event.

 

This Series This Lesson: The Pointe This Lesson: Mediterranean Moments
KBS_2105_Grab_Your_Passport Mediterranean Moments

 

“The City of Berea” from the lesson series Grab Your Passport, April 2021

our Scripture

As soon as it was night, the believers sent Paul and Silas away to Berea.

Acts 17:10-15 ESV
NIV

Acts 17:10-15 NIV

 NASB

Acts 17:10-15 NASB

 NLT

Acts 17:10-15 NLT

 MESSAGE

Acts 17:10-15 MESSAGE

 

Other Scripture references:

2 Timothy 2:15

Hebrews 4:12

Joshua 1:8

Revelation 1:3

Romans 15:4

Psalm 119:15-16

Psalm 119:47-48

2 Timothy 3:16-17

 

our Lessons

The turmoil in Thessalonica causes our travelers to leave the main east-west thoroughfare and travel southwest some 50 miles to Berea.  Because of its close proximity to the major political strongholds of Thessalonica and Philippi, road ways to Berea were strong and travel was safe.  The brothers in Thessalonica escorted Paul and his friends to Berea, perhaps thinking that leaving the main highway would throw off the scent from the Jewish bloodhounds who were dogging Paul every step of the way.

 

When Paul first set out with his companions to travel from east to west along the Egnatian Way, it is quite probable that he had his sights set on Rome as the final destination.  We know from his letter to the Roman Christians, written about seven years from this point in the journey, that he had often intended to visit them but had been prevented from doing so (Romans 1:13; 15:22).  If this is one of those occasions, the brothers from Thessalonica may have given Paul little choice, though Paul seems difficult to dissuade once his mind is set.  It is possible that he did not want to head to Rome with the stigma of subversion hanging over his head so he chose to wait until the charges from Thessalonica began to fade.  It was about this time, however, that an edict from Claudius expelled the Jewish community from the city of Rome (c AD49 ).  This would have deprived him of his “custom” of presenting the gospel first to the Jewish population.  It also would have created a personal spotlight, because although a Roman citizen, his Jewish heritage would have caused him to constantly be proving his citizenship, much the way a twenty-one year old has to show proof of age today.  God’s hand can be seen even in this edict, as only a month or two later, when Paul comes to Corinth he will find there two of those recently expelled from Rome who will become his faithful, lifelong friends.

 

In Berea Paul found a little different flavor of people receiving his message.  Probably because it was closer to the intellectual center of the Greek world, Athens, the Bereans were eager to be challenged mentally with new, more complete understandings of the Scripture.  Luke describes them as more “fair-minded” than those farther north in Thessalonica.  They eagerly drank in all that Paul was presenting.  They searched daily through the Scriptures just to make sure what Paul was saying was true.  Had anything that Paul offered been found to lack biblical basis, Paul wouldn’t have been run out of town, but he would have lost access to their minds.

 

This Series This Lesson: The Pointe This Lesson: Mediterranean Moments
KBS_2105_Grab_Your_Passport Mediterranean Moments

“The City of Thessalonica” from the lesson series Grab Your Passport, April 2021

our Scripture

Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica

Acts 17:1-9 ESV
NIV

Acts 17:1-9 NIV

 NASB

Acts 17:1-9 NASB

 NLT

Acts 17:1-9 NLT

 MESSAGE

Acts 17:1-9 MESSAGE

 

Other Scripture references:

Acts 27:2

Philippians 4:16

1 Thessalonians 4:1-8

2 Timothy 4:10

2 Thessalonians 3:17-18

 

our Lessons

From Philippi Paul and his companions journeyed west-by-south-west along the Egnatian Way through Amphipolis on the Strymon (capital of the first district of Macedonia) and Apollonia and arrived at Thessalonica, about 90 miles from Philippi.

 

The city and port of Thessalonica stood near the earlier city of Therme. The Thermaic Gulf derives its name from the city.  Cassander, then king of Macedonia, founded Thessalonica around 315 BC.  The king named the city after his wife Thessalonica, daughter of Phillip and half-sister to Alexander the Great.  Its original residents were from Therme and about 25 other surrounding villages whom Cassander forcibly relocated to populate the new city which honored his wife.

When the Romans divided Macedonia into four districts in 167 BC Thessalonica became the capital of the second district.  Later Rome made Macedonia a province, Thessalonica became the seat of provincial government.  In 42BC the city enjoyed its status as a free city, governed by its own politarchs.  Interestingly this title appears nowhere in Greek literature apart from Acts 17:6, but it is amply attested in inscriptions belonging to the period for Thessalonica itself and several other Macedonian cities.

thessalonica

Paul’s Arrival in Thessalonica

As was Paul’s custom or tradition, he preached the message of the gospel first to the Jews, wherever he was able to find them.  While in Philippi he had to find them outside the city gates, in Thessalonica a thriving synagogue community was established.  Luke tells us that for three consecutive Sabbaths, Paul reasoned with the congregation that the scriptures found their fulfillment in Jesus.  Given our culture, it may not be easy to picture how a stranger traveling through town would have such access to a presentation in the synagogue service and structure.

Recognized rabbinic travelers like Paul were often asked to read Scripture (which included expounding upon them) in the synagogue service.  On occasion, particularly when a rabbi shared common rabbinical instructors with other synagogue officials, the rabbi might be asked to give the main address.  Paul studied at the feet of Gamaliel, one of the most well-known and well-respected rabbinical instructors of the day. But it is more likely that Paul took a posture in the courts, pulling up his own soap box and proclaiming his message.  With a combination of the Greek philosopher and the Jewish rabbinic teacher, evangelists and their followers often filled the synagogue courts.

The Jewish monotheism was not the only religious influence in Thessalonica. Turning the gaze inland, Thessalonica provided a perfect view above the clouds of the tip of Mount Olympus. Stories of the gods and goddesses thrived in Thessalonica because of the view. Pagan worship of the Egyptian gods Serapis and Isis emerged through travelers from Alexandria.

Thessaloniki Today

Do you have difficulty imagining the places in the New Testament existing today? The disconnect between the past and the present contributes to an almost fictional understanding of the cities of the Bible. Thessalonica is the Anglicized form of the Grecian city Thessaloniki. Today’s population is close to 300,000 – about the size of Greensboro, North Carolina or Pittsburgh, Pennsylvania.

As in Paul’s day, the city resides right on the edge of a gulf, providing a thriving sea port for incoming and outgoing trade and traffic. Located on the great Roman Via Egnatia, Thessaloniki bustled with land travelers as well.

Thessaloniki

Abrupt Departure

Paul’s departure from a city had almost become a tradition as well.  Amidst accusations of treason and religious blasphemy, Paul reluctantly left the new Christians who would require teaching and guidance.  The charges must be set in the context of widespread unrest in Jewish communities throughout the Empire.  Individuals with Messianic hopes were springing up everywhere, trying to rally the Jewish populations into rebelling against governments.  It speaks highly of the maturity of the leadership of the politarchs of Thessalonica that they did not panic when they heard of the serious charges against these preachers.  Their well-worded presentation, along with quick decisive action, took the wind out of the fiery riots.

Let’s apply the lesson to today. How was Paul’s presentation of the gospel and Christianity persecuted on the second journey? How was persecution seen in Thessalonica? What was the source of the persecution?

How is Christianity persecuted today? In the world? In the United States? Has the persecution changed in your lifetime? Have your convictions and beliefs changed because of the persecution? Does persecution alter your ability to share the gospel changed?

Lesson Series This Lesson: The Pointe This Lesson: Mediterranean Moments
KBS_2105_Grab_Your_Passport Mediterranean Moments

“The City of Philippi” from the lesson series Grab Your Passport, April 2021

our Scripture

So, setting sail from Troas, we made a direct voyage to Samothrace, and the following day to Neapolis, 12 and from there to Philippi,

Acts 16:11-40 ESV
NASB

Acts 16:11-40 NASB

 NIV

Acts 16:11-40 NIV

 NLT

Acts 16:11-40 NLT

 MESSAGE

Acts 16:11-40 MESSAGE

 

Other Scripture references:

(this city should not be confused with Caesarea Philippi)

Acts 20:6

Philippians 1:1

Philippians 4:15

1 Thessalonians 2:2

our Lessons

The first church founded in the West was the church at Philippi (Acts 16:6-15).  Living at a highly favored Roman military colony and a major crossroads on the Egnatian Way, the Philippians were proud and affluent.  It is interesting, but no coincidence, that the first convert to Christianity was a businesswoman who sold purple, the most expensive of dyes, as valuable as gold and used for tribute and international trade.

 

When Paul would later write to the believers in this prosperous community, he neither condemned the wealthy nor attacked profitable commerce.  Rather he emphasized Christ.  And the picture of Christ was not one of His power, glory and lordship (as he would tell the Colossians), but here Christ is clothed in humility, human, vulnerable, accessible.  Jesus lays down his rights, gives up his status and wealth, and takes on a humble position of a servant.

Searching for a Synagogue in Philippi

As Paul traveled to Philippi on the Via Egnatia, there is no mention of him meeting first in the synagogue, which was his custom.  That is because there does not appear to have been a synagogue in the city.  A properly constituted synagogue required a quorum of ten male Jews.  But outside the city walls, by the river Gangites, there was an unofficial place of worship where a number of women … God-fearers and possibly some Jewesses … met on Sabbaths and holy days to recite the appointed synagogue prayers and thanksgivings. It was here that the missionaries wandered one Sabbath morning soon after their arrival in Philippi.

 

The leader of these women was Lydia, a God-fearer from the city of Thyatira in the province of Asia, who was an agent for selling purple dye, for which her native region was famous as early as the days of Homer.  Since there was a Jewish colony in Thyatira, it was probably there that she was introduced to the ways of the Jewish faith.  As she listened to the gospel, she became convinced of its truth and was baptized along with her household.  In the context of Lydia’s prominence in the commerce of the area, household would have extended beyond just family, to include also servants and perhaps business partners.  Circumstantial evidence might well lead to the belief that Lydia was not married.

The Missionary Party Grows

Another important note is contained within the verses of this leg of the missionary journey.  In verse ten Luke indicates that “we sought to go” giving us the first instance in which the author refers to himself as being a part of the missionary party.  There is no mention to his conversion, which either is because of his humility or because he was a believer prior to joining the group. The language of the text implies that the Lord had called Luke as well.  There is no record of missionary work done in Troas by Paul, but there certainly is evidence of the congregation there.  Tradition offers that Luke actually was the founder of the church in that city.

 

The record from Luke of the time at Philippi gives a glimpse into the type of historian that the physician seems to be. Luke is a storyteller. He tells us of Lydia, and of a slave girl, but he spends the majority of his time on an incident. Paul and Silas are beaten and thrown in jail, their feet fastened to the walls in stocks.

The Jailer at Philippi

The historical account of this story could have been developed in several ways. Paul was a natural-born Roman citizen who should not have been beaten or treated in this manner. Citizens expected proper treatment from a city serving as  Roman Colony. More information could have connected the events to the masters of the slave girl.

 

Instead Luke describes the circumstances of the two in jail and simply mentions the jailer. Beginning in verse 25, Luke shows us the story through the eyes of the one we simply call “the Philippian jailer.” The story is well-known to most of us. Roman soldiers guarding prisoners were held totally responsible for their keeping. Should a prisoner escape, the Roman guard would be required to give his life.

Believers Provide Hope

Following an earthquake, the jailer was left with no hope. Convinced his prisoners would have escaped – why wouldn’t they escape – the jailer was about to take his own life. Roman punishment tortured its victims with cruel and prolonged pain. When the jailer realized the prisoners were all accounted for, he cried to Paul and Silas. “Sirs, what must I do to be saved?”

We spend most of our lives interacting with people who are in some stage of losing hope. While they may not be as eloquent as the jailer, they are asking in their own way, “What can I do to find hope?” They may be seeking answers. They may be pursuing options that look hopeful.

 

It is imperative that we are able to clearly offer the answer. The answer isn’t focused on self-help. An answer cannot be found by attending a church service, though the service can eventually point to the answer. It cannot be found in programs or funding. Therefore, like Paul, we must respond, “Believe in the Lord Jesus.”

 

Lesson Series This Lesson: The Pointe This Lesson: Mediterranean Moments
KBS_2105_Grab_Your_Passport Mediterranean Moments

 

Mediterranean Moments

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
KBS_2105_Grab_Your_Passport Galatia
the Pointe

Paul’s provocative words to the Galatians, “I have been crucified with Christ and I no longer live, but Christ lives in me” (Galatians 2:20), provide both a summary of Paul’s Old Testament theology and an introduction to the application of truth to the Christian life. Even attempting to understand the political and regional boundaries to determine who comprised the people of Galatia reminds us that the Christian faith always exists and applies within a myriad of cultures.

The Pointe in Galatia

Paul’s words are not merely a theological argument between the concepts of faith or works. Was Jesus Israel’s Messiah, which the Jewish people had been looking for since the time of Abraham or not? What does it mean that God’s Messiah was crucified? Can the Messiah bring rest to God’s people, by leading them into the Promised Land, or does He just add to the rules and regulations of Moses? Is God somehow involved in all of this? How does God intervene and interact in human history?

Most importantly, as we pause on our journey, let us ponder the pointe in Galatia:

  • God has initiated a new covenant

God’s new covenant and world has begun, ushered in through the death and resurrection of Jesus Christ. He is not just an addendum to the Law – He is the completion and fulfillment of the Law. Christianity’s position in relationship to Judaism reminds us the the message of Jesus is a message in the milieu of religious confusion. In the Mediterranean culture, Christians must speak to the monotheistic legalism of the Jews and the polytheistic fantasy smorgasbord of Greek mythology. Even in Paul’s day, skeptics were seeing the impossibility of living a perfect life. While myths were fun, they did not provide real answers to life’s problems. Atheism was knocking on the front door.

  • Christianity exists in a context

The nature of the demands and expectations upon the Messiah were also political. Christianity exists within a political culture. Accepting and applying sound doctrine affects behavior. Is loyalty and dedication to Jesus as the Messiah a threat to the demands for complete loyalty to the Caesar? Is there a separation between church and state – and if so, where is the line drawn and by whom? Isn’t this charting new territory for a believer? How does Christianity respond to culture?

  • God intervenes

If Christianity travels its journey in such difficult waters, is God involved in helping navigate the experience? What spurs God to providential involvement? How can we know God’s leading? Are there ways to improve our sensitivity to God’s prompting?

 

Lesson Series This Lesson This Lesson: Mediterranean Moments
KBS_2105_Grab_Your_Passport Galatia Mediterranean Moments

“The Region of Galatia” from the lesson series Grab Your Passport, April 2021

our Scripture

Next Paul and Silas traveled through the area of Phrygia and Galatia

Acts 16:6-10 ESV
NASB

Acts 16:6-10 NASB

 NIV

Acts 16:6-10 NIV

 NLT

Acts 16:6-10 NLT

 MESSAGE

Acts 16:6-10 MESSAGE

 

Other Scriptural References:

Acts 14:6-8

Acts 14:21

Galatians 1:2

Acts 16:6

Galatians 3:26-29

1 Corinthians 16:1

2 Timothy 3:11

2 Timothy 4:10

1 Peter 1:1

our Lessons

A slight pause in Paul’s journey gives us a moment to rest as well, and to review what Paul has been doing. Paul was in Antioch of Syria when he decided to take a journey to revisit the churches established on his first journey. For reasons that may be tied to incidents that happened in the area (either interactions with the Jews and their leader or health issues), Paul was not convinced John Mark was a good fit for the mission. Barnabas took John Mark and sailed to Cyprus. Paul chose Silas and began to travel on land to the cities of Derbe, Lystra, Iconium and Antioch of Psidia.

These cities lie on the southern edge of a region known as Galatia. The region is mentioned several times in the New Testament and is the destination for one of his epistles. Galatia’s boundaries prove difficult to define. The term “Galatians” is one of the most elusive words in the entire New Testament. The problem comes in how the term Galatia is used in history. It was originally a designation for the area settled by immigration of a large body of Gauls from Europe into Asia, c. 278-277BC. After 232BC their boundaries became rather fixed and their state became known as Galatia.

Rome Changes Things

King Amyntas (36 – 25BC), the last independent ruler of old Galatia, expanded the territory to include parts of Phrygia, Pisidia, Lyconia, and Isauria. As Rome marched through the area, King Amyntas bequeathed his kingdom to Rome to avoid bloodshed. As such the entire region became known as Galatia, the Roman province.

The question is, in what sense did Luke and Paul use the term? To what people did Paul write this epistle? The Scriptures tell us that Paul was in the province of Galatia (southern Galatia) when he visited Antioch, Iconium, Lystra and Derbe on his first missionary journey. It is possible that Paul traveled through the northern Galatian regions on the second and third journeys. To which group does Paul write the letter?

 

Where is Galatia?

Scholars lable the latter of these two views “the North Galatian Theory.” This theory finds the earliest support from older commentators (such as J.B. Lightfoot, Conybeare and Howson). According to the Northern Theory, Paul did not visit Galatia proper until his second missionary journey. Following stops within the southern territory of Derbe, Lystra, and Iconium, Paul traveled through the “region of Phrygia and Galatia” mentioned in Acts 16:6. Here he founded churches in the territory of old ethnic Galatia, including the cities of Pessinus, Ancyra, and Tavium. After traveling through this region, he finally arrived at Troas after a long journey. Since Paul did not travel into this area until his second missionary journey (Acts 16), the letter to the Galatian churches requires a later date for writing.

Theories

The former of these two views is called the South Galatian Theory and is the accepted theory since the time of Sir William Ramsay that many modern commentators (Tenny, Ridderbos) have adopted. According to this theory, the letter to the Galatians would have been sent to the churches of the cities founded on Paul’s first missionary journey mentioned in Acts 13 and 14, and this would allow for the earlier date of the letter. These churches were revisited on the second and third missionary journeys (Acts 16:1-6; 18:23).

These churches seemed to always have a special place in Paul’s heart – thus the many stops – and it would not be out of his character to also write a letter to them. From Acts we know the difficulty that these churches faced from the Jewish presence from Judea. The second tour of these southern churches would not have precluded completely a northern swing into the territory of old ethnic Galatia, but there is no mention in Acts 16 of the founding of churches there; Paul just “went through the region of Phrygia and Galatia” (Acts 16:6), northward along the Phrygio-Galatic border to Mysia and Bithynia. Prevented by the Holy Spirit from entering the provinces of Asia and Mysia (Acts 16:6-7), Paul then turned westward to Troas.

What Are the Lessons and How Do We Apply Them?

Two lessons emerge from this brief pause in Paul’s journey. We will look at one lesson here and the other in Mediterranean Moments. Does it matter what a Christian believes? Should the Christian acquiesse to the beliefs of everyone else? Using today’s vernacular, can a Christian be tolerant of other opinions, yet still hold fervently to Biblical truth?

During the journeys, Paul experienced difficulties from Judaizers – people who believed that Christians must first follow the requirements of the Jewish Law (Acts 14:19-20). The content of the book of Galatians addresses these issues in detail, even providing more information on events mentioned in the book of Acts. Evaluating the circumstance, this was another religion’s attempt to merge the two belief systems. We would hear this argument today, “Don’t all religions lead to God? Can’t we take the best from all religions?”

Interestingly, Paul’s letter to the Corinthian church addresses the attempt to somehow blend Christianity and culture. The mixture of those does not work, either.

The teaching of the Judaizers was understandable for the Jews who were coming from a legalistic background.  When we stray from the truth, the teachings of Christianity become weakened. Keeping the Law for salvation makes grace no longer grace. Therefore sound doctrine requires diligence and attention. Correct doctrine produces correct behavior.

So let’s make observations for today. Are there applications into areas of our faith that still become legalistic? What do we do about it? How can we guard against the tendency to become like the Pharisees? How do you answer the question, “Don’t all religions lead to God?”

Lesson Series This Lesson: The Pointe This Lesson: Mediterranean Moments
KBS_2105_Grab_Your_Passport Mediterranean Moments
Mediterranean Moments

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.

After gathering Silas and probably an entourage of a dozen believers for the journey, Paul leaves with his group across land from Antioch in Syria to the Galatian region of Derbe and Lystra. The conflict between Paul and Barnabas caused them to separate, but it did not seem to cause a division either between the two or toward the progress of the gospel message. Although the journey revisits cities from the first journey, the second journey tours through new lands, new adventures and new challenges.

Lystra was a Roman colony, serving mostly as a market town, both in Paul’s day and in current Turkey. Most likely, there was not a strong Jewish presence in the village. Our stop in this city, brings several discussion points and lessons to apply to our study.

The Pointe at Lystra

From The Pointe at Lystra, let’s pause to consider these ideas:

  • Paul develops a close mentoring relationship with his traveling companions. Most notably, we read and see the impact that the Apostle has on the lives of Silas and Timothy at this stop. For thought and consideration, what provisions are in place for people to develop that kind of relationship within your congregation? Who are you mentoring purposely to pass on both your understanding of Scripture (sound doctrine) and your commitment to serving and ministry? Who mentored you?
  • From our understanding of Scripture, Paul circumcised Timothy in order to take away a stumbling block that the youth would have in ministry and preaching to a Jewish population. As Paul had written to the Corinthians, it is an example of “becoming a Jew” in order to win converts from within Judaism (1 Corinthians 9:19). What freedoms are you setting aside in order to better reach the lost?
  • On the first journey, the people of Lystra witnessed a miracle performed through the hands of Paul. They immediately thought the pair of missionaries were gods sent from above. The people wanted to offer sacrifices and worship the duo (Acts 14:8-13). It is easy for leaders, especially the preacher, to be placed upon a pedestal. How did Paul and Barnabas respond (Acts 14:14-18)? Can this kind of dependence be found in your congregation? What safeguards are in place to prevent it from happening? Can the dangers of pride affect us all?
  • The disagreement which occurred between Paul and Barnabas before this journey could have caused the first division in the church. Conflict – especially unresolved conflict – is a challenge wherever it occurs. Are there people in your life with whom you have unresolved conflict? What assistance can passages like Jesus’ teaching in Matthew 5:23-25 and Matthew 18:15-17 provide? Does Paul’s words to the Ephesians (Ephesians 4:32) help?
Lesson Series This Lesson: Lystra This Lesson: Mediterranean Moments
KBS_2105_Grab_Your_Passport Lystra Mediterranean Moments

 

Lystra

“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 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.

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
KBS_2105_Grab_Your_Passport