Starting a Church in the Face of Insurmountable Odds with Limited Resources in Unlikely Circumstances

Acts 17:1-9

Starting a Church In The Face of Insurmountable Odds With Limited Resources In Unlikely Circumstances

When [the missionaries] had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. And Paul went in, as was his custom, and on three Sabbath days he reasoned with them from the Scriptures, explaining and proving that it was necessary for the Christ to suffer and to rise from the dead, and saying, “This Jesus, whom I proclaim to you, is the Christ.” And some of them 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, seeking to bring them out to the crowd. And when they could not find them, they dragged Jason and some of the brothers before the city authorities, shouting, “These men who have turned the world upside down have come here also, and Jason has received them, and they are all acting against the decrees of Caesar, saying that there is another king, Jesus.” And the people and the city authorities were disturbed when they heard these things. And when they had taken money as security from Jason and the rest, they let them go.[1]

here are situations so appallingly difficult that it is unimaginable that a church could ever be started.  It is almost impossible to imagine a church arising out of the situation confronting the missionaries who first arrived in Thessalonica.  The missionaries went to the synagogue, as was their practise, when for three successive Sabbaths Paul reasoned with those in attendance concerning the Scriptures.  He was proving that it was necessary for the Christ to suffer and to rise from the dead.  Appended to this rational discussion was the clear declaration that Jesus is the promised Messiah.

The result of this message was the formation of a mob, not unlike the formation of a mob each time Muslim clerics are unable to respond to the challenges of the world.  Some of the new believers were seized and haled before the city authorities.  As an aside, I note that religions that are devoid of logical conviction almost always resort to the courts to protect themselves.  The judicial authorities in Thessalonica took security from the believers that had been hauled before them, and then released them.  The missionaries, Paul and Silas were immediately sent away under cover of darkness.

Jewish worshippers from within the community were opposed to the believers.  They had the sympathy of pagan residents within the community.  Together, they were able to manufacture charges that would hinder the Christians in establishment of a church in that city.  Thus opposed by every strata of society, the odds against seeing a church established in Thessalonica were insurmountable.

Those who resorted to the Faith of Christ the Lord were not wealthy people.  In fact, they appear to have been drawn, as were the earliest believers in almost every city, from the poorer elements of society.  Therefore, the church in Thessalonica had limited resources for building a church.

The Christians of Thessalonica were opposed on every side.  Those joining the believers were not the wealthy members of society, but rather they were impoverished.  Moreover, the Faith of Christ the Lord seemed novel to their neighbours since there were no churches in Europe after which the Christians could model themselves.  The circumstances for seeing a church come to life in that setting was unlikely.

From a human point of view, the Church of the Thessalonians was destined for failure.  Besieged by hate mongering religious bigots, impoverished, untrained and unprepared leadership without a single seminary trained leader within the church, the church could not be expected to make an impact in the real world.  Suspected by civic leaders, slandered by religious leaders, hated for even existing, there was little to recommend that the church could long survive.

Would you attend a church such as the Thessalonian church?  Would you invite others to share in services at such a church?  On the surface, there was not one thing that would recommend the Thessalonian church to us.  But what appears on the surface does not always tell the entire story.

The Setting — [The missionaries] came to Thessalonica, where there was a synagogue of the Jews.  The setting was a synagogue of the Jews, and Paul and Silas were Jewish.  It was not ideal, but it provided a place where the message of life and freedom in Christ had an opportunity to be delivered.  Visiting the local synagogue was the customary approach to evangelism for Paul and Silas [e.g. Acts 13:14; 14:1; 16:13; 17:1-2, 10, 17; 18:4, 19; 19:8].  It was customary for guests to be invited to speak to the assembled worshippers, and the missionaries took advantage of this courtesy to tell the assembled worshippers of the freedom offered through the Risen Son of God.

 William Barclay writes concerning the first verse of this chapter, “The first verse of this chapter is an extraordinary example of economy of writing.  It sounds like a pleasant stroll; but in point of fact, Philippi was 33 Roman miles from Amphipolis; Amphipolis was 30 miles from Apollonia; and Apollonia was 37 miles from Thessalonica.  A journey of over 100 miles is dismissed in a sentence.”[2]

Why would Paul pass through Amphipolis and Apollonia to go to Thessalonica?  The answer to the question probably lies in the explanatory note Luke provides in the opening verse.  There was a synagogue of the Jews in Thessalonica.  The manner in which Luke presents this information leads us to conclude that there was likely no synagogue in either Amphipolis or Apollonia.  The Apostle certainly would expect the new converts from Philippi to carry the message of Christ to neighbouring communities.  Paul’s policy was to go to the larger cities in order to establish a congregation that would serve as the centre for evangelism for the entire district.

As an aside, if you are a Christian, you are accountable before the Lord to evangelise where you live, and you are responsible to reach beyond your immediate location to evangelise neighbouring communities.  As a Christian, you bear responsibility before the Lord to tell others of the Faith of Christ the Lord.  Christianity is far more than merely attending a service, finding satisfaction in your own worship and enjoying the fellowship of a few dear friends.  Christianity imposes on you the responsibility to bring others to the Faith of Christ Jesus.

This is the message of Matthew 28:19, 20.  A free translation of that portion of the Word stated, since you are going, make disciples of all nations, baptising them into the Name of the Father, and of the Son, and of the Holy Spirit, teaching them to obey everything I have commanded.

Thessalonica was important to the work of the Lord in Macedonia.  This city was the capital of Macedonia.  Furthermore, it was a business centre, rivalled only by Corinth.  It boasted an excellent harbour.  In fact, the Aegean fleet was harboured in Thessalonica.  The city straddled the Via Egnatian, and was located on several important trade routes.  Though the city was predominantly Greek, it was a “free city,” which means that it had an elected citizens’ assembly, it could mint its own coins, and it had no Roman garrison within its walls.  This was a most important city for the advance of the Gospel!

It might seem as if Paul was present in Thessalonica for only three weeks, but a review of his Thessalonian letters and of his letter to the Church in Philippi suggests that he was present for a more extended period.  The church in Philippi sent money to Paul at least twice during this visit [see Philippians 4:15, 16].  In addition, Paul supported himself through his own labours [1 Thessalonians 2:9; 2 Thessalonians 3:7-10].  This would indicate that he was in Thessalonica for an extended period.  Additionally, most of the converts in Thessalonica were neither Jews nor pious Gentiles associated with the synagogue, but they were Gentiles steeped in idolatry [1 Thessalonians 1:9].

Paul laboured at his tent making trade.  In each of his letters to the Christians of Thessalonica He refers to his work [1 Thessalonians 2:9; 2 Thessalonians 3:10].  Though these references do not tell us what his work was, we know that he was a tent maker.  When he came to Corinth, we are informed that his trade was tent making [Acts 18:3].  Because he had a trade, we may surmise that he set up shop in the agora, the market place, where he would work throughout the week.  Then, on each of the first three Sabbaths, he would attend the synagogue where he would present Christ as Lord.  Paul knew that at the synagogue he would find devout Jews and Gentile “God-seekers” and proselytes.  His witness in the synagogue was carried on for three weeks, after which he was compelled to minister outside the confines of the synagogue.

Through we cannot say with certainty the length of time Paul ministered in Thessalonica, it was not a long ministry.  Nevertheless, it was an effective ministry.  We are prone to measure the greatness of a ministry by the size of the crowd attracted.  However, God measures the greatness of a ministry by the size of the vision of those who are drawn to Him.  God is not greatly impressed by the numbers we attract, but He is honoured through the commitment we witness.  A small church with a great vision will accomplish more for the cause of Christ than a large assembly that is content with the status quo.  A small congregation with a desire to honour God through obedience to Him will accomplish far more than a large congregation that has no commitment to Christ.

The Thessalonian Christians were beleaguered.  Because of their faith, they suffered [2 Thessalonians 1:5].  Paul also speaks of the trials these young Christians faced in his first letter.  We also thank God … that when you received the word of God, which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers.  For you, brothers, became imitators of the churches of God in Christ Jesus that are in Judea.  For you suffered the same things from your own countrymen as they did from the Jews, who killed both the Lord Jesus and the prophets, and drove us out, and displease God and oppose all mankind by hindering us from speaking to the Gentiles that they might be saved—so as always to fill up the measure of their sins [1 Thessalonians 2:13-16].

Later, Paul would write about the impact of the Thessalonian Christians.  We give thanks to God always for all of you, constantly mentioning you in our prayers, remembering before our God and Father your work of faith and labour of love and steadfastness of hope in our Lord Jesus Christ.  For we know, brothers loved by God, that he has chosen you, because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction.  You know what kind of men we proved to be among you for your sake.  And you became imitators of us and of the Lord, for you received the word in much affliction, with the joy of the Holy Spirit, so that you became an example to all the believers in Macedonia and in Achaia.  For not only has the word of the Lord sounded forth from you in Macedonia and Achaia, but your faith in God has gone forth everywhere, so that we need not say anything.  For they themselves report concerning us the kind of reception we had among you, and how you turned to God from idols to serve the living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come [1 Thessalonians 1:2-10].

The Ministry — Paul went in, as was his custom, and on three Sabbath days he reasoned with them from the Scriptures, explaining and proving that it was necessary for the Christ to suffer and to rise from the dead, and saying, “This Jesus, whom I proclaim to you, is the Christ.” 

Despite holding an unbroken record of rejection within the synagogues of the Jews [e.g. Acts 13:33-48], Paul went into the synagogue first of all upon arrival in Thessalonica.  Paul had a great love for his own people.  He endeavoured to make them jealous through leading Gentiles to the Faith of Christ Jesus [see Romans 11:11].  His testimony was that his heart’s desire was that Jewish people would be saved [Romans 10:1].  In fact, Paul went so far as to attest, I could wish that I myself were accursed and cut off from Christ for the sake of my brothers [Romans 9:3].  In Thessalonica, however, Paul’s great success was not so much among the Jews as among the Gentiles attached to the synagogue.  He was the Apostle to the Gentiles, and his impact is evident here.

Paul reasoned with those present.  This means that he dialogues with them, using questions and answers to initiate thinking.  The word translated reasoned is the Greek term dialégomai, from which the English word dialogue is obtained.  The idea is that Paul conducted discussions, during which he fielded questions from his interlocutors.  This was a normal method of evangelism for the Apostle [e.g. Acts 18:4, 19; 19:8, 9].  It is a method that still works today.  Effective Christian witness includes being able to answer questions about the Faith.  Peter commanded believers, in your hearts regard Christ the Lord as holy, always being prepared to make a defence to anyone who asks you for a reason for the hope that is in you [1 Peter 3:15].

Paul explained the Scriptures.  Referring the people to the Old Testament Scriptures, Paul followed the leadership of the Master.  Perhaps you recall the account of the Risen Saviour walking with two disciples as they travelled to a village named Emmaus.  That account informs us that beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself [Luke 24:27].  Though the word used here to describe Jesus’ actions differs from the word used in the text, the disciples understood his actions to be precisely what Paul did in the synagogue.  I know this because later, they commented, did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures [Luke 24:32].  He “opened the Scriptures.”  He “explained the Scriptures.”  The same word is used in either instance.

Paul proved the meaning of the Word.  He did this through giving evidence that the Christ had to suffer and rise again from the dead.  Luke does not tell us how Paul proved Jesus’ death and resurrection, but we have a summary of his arguments in another message.  In Acts 13:16 ff., Paul appeals to the Old Testament.  In particular, he appealed to Psalm 22 and Isaiah 53 to prove that Messiah had to die.  He also cited Psalm 16 as proof that Messiah would rise from the dead.  It is quite possible that he referred to the types in the sacrificial system of Moses’ law.  What is important for us is the knowledge that the Old Testament did speak of the sacrifice of Messiah, and it did prophesy His resurrection.  All Paul needed do was point out the Scriptures in light of known facts.

Paul carefully proclaimed Jesus as the Messiah.  He had reasoned with those present, inviting their questions and responding with patient wisdom.  He had explained the Scriptures, opening the meaning to those that were not previously disposed to see the truths he was now proclaiming.  He had proved the intent of God who gave the Word through appeal to multiplied Scriptures.  Now, he proclaimed Jesus to be the promised Messiah.  This Jesus, whom I proclaim to you, is the Messiah.

I must make one observation concerning Paul’s methodology.  In effect, the Apostle presented careful exposition of the Scriptures.  He permitted the Word to speak for itself, carefully unfolding what was said and just as carefully explaining the meaning.  Then, having explained what God intended through the particular statements that He made, the Apostle made appropriate application.  Having made such a reasoned presentation, he then proclaimed the salvation of Jesus the Messiah.

An apostolic emphasis on the resurrection of Christ is evident in Paul’s ministry.  We evangelicals speak often of the death of Christ, and indeed His sacrifice because of our sin is a great theme that should be declared.  However, we spend far too little time on the resurrection of the Lord.  Though He was crucified in weakness, He was raised in power.  Though He gave His life as a ransom because of our sin, He conquered death and He was raised from the dead.  Every service of worship should be a celebration of the life of Jesus Christ.  I do not want to depreciate the death of Christ nineteen hundred years ago, but I am compelled to remind all who hear that we serve a Living Saviour.

The question for all who listen to this message is, how are you related to His death and His resurrection?  How meaningful is the death of Christ and His conquest of the grave?  It is an unfortunate observation that the present reign of Christ doesn’t seem to be emphasised in contemporary preaching.  The reason we hear so little of His resurrection and ascension is that the seminaries don’t emphasise His resurrection.  Evangelical preachers seem to neglect this vital part of the message of Christ.  Every sermon should be an Easter sermon, if we will be apostolic preachers.

Read any theology text—Strong, Hodge, Shedd, Swindoll, Grudem, Packer—you will find they have a long section on the death of Christ.  The death of Christ because of our sin is very important, and I am grateful for the emphasis on His sacrifice.  However, they each have but a short section on His resurrection.  His resurrection was the basis for New Testament preaching.

At Pentecost, Peter moved quickly to declare the resurrection of the Lord Jesus [Acts 2:32-36].  The resurrection of Jesus the Saviour was his message each time he spoke [e.g. Acts 3:26; 4:10-12; 10:40, 41].  During the first missionary journey, Paul was invited to speak in the synagogue at Pisidian Antioch where his message quickly moved to the resurrection of the Christ [Acts 13:30-39].

Apostolic preaching is resurrection preaching.  I am convinced that preaching that fulfils the apostolic mandate will always moved as quickly as possible to the resurrection of Christ Jesus the Lord.  I understand that the preacher must declare that Jesus died because of our sin—the horror of sin must be exposed for those who listen.  Nevertheless, those who hear the message we declare need to know that we worship a Living Saviour.  We do not worship a dead man left hanging on a cross or one who lies mouldering in a tomb; but rather we worship the Risen, Living Lord of Glory.  Jesus Christ is alive, and that Living Saviour is the object of our adoration.

Two and a half years ago, “The Passion of the Christ” was released in movie theatres across North America.  The film generated considerable excitement among Christians.  Many unwarranted claims were made concerning this film.  Certainly, many Christians anticipated that it would be an evangelistic tool.  However, it appears that the excitement has now died down, demonstrating that most of us were looking for a cheap way to accomplish what God called us to do.

My wife insisted that we go watch the film.  Despite my reluctance and distrust of Hollywood, I agreed to accompany her.  Upon arriving at the theatre, we met a couple from the church I pastor.  We sat with that couple and together we watched the film.  There were a number of concerns about the veracity of the film that left me disturbed.  However, one observation, on which I commented as we were leaving the theatre, was that though the film invested a great deal of time focusing on the death of Christ, the Resurrection was covered in less than one minute.

Perhaps you could say that disproportionate attention reflected the Catholic theology of the director, but you must remember that it was evangelicals that promoted the film and ensured its success.  Dear people, whatever else may be true, you must determine that if you will honour God, your message must honour Him through emphasising the resurrection of the Master.

The Reaction — Some of them 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, seeking to bring them out to the crowd. And when they could not find them, they dragged Jason and some of the brothers before the city authorities, shouting, “These men who have turned the world upside down have come here also, and Jason has received them, and they are all acting against the decrees of Caesar, saying that there is another king, Jesus.” And the people and the city authorities were disturbed when they heard these things. And when they had taken money as security from Jason and the rest, they let them go.

As Paul reasoned, explained and proved, some of those listening believed the message of a crucified and risen Saviour.  Among those who believed were some of the Jews, a great many of the devout Greeks and a whole passel of women.  Paul’s reasoned presentation of the Scriptures persuaded some of the Jews.  Despite their prejudice, they were convinced.  A great many of the Gentile proselytes were likewise persuaded by the arguments Paul marshalled.  When Doctor Luke says not a few of the leading women believed, it is typical understatement.  This information merits closer attention.

Women in Macedonia enjoyed considerably more freedom than did women in other cities.  In Acts, Doctor Luke seems to have especially taken note of the influential female converts in the Macedonian congregations [cf. Acts 16:14; 17:12].

Luke’s observation is very much in keeping with substantial evidence that in Macedonia, women had considerable social and civic influence.[3]  Lightfoot writes, “The extant Macedonian inscriptions seem to assign to the sex a higher social influence than is common among the civilised nations of antiquity.”  He continues by noting, “in other cases a prominence is given to women which can hardly be accidental.”[4]

Paul’s success in converting the Gentiles attached to the synagogue infuriated the Jews, for they looked on these Gentiles as their natural preserves.  Here Paul was stealing them before their very eyes!  Luke has no hesitation in assigning a negative motive to the Jewish leaders of the synagogue.  Do you see that word jealous in verse five?  It translates the Greek verb zelóō.  We obtain our English words zeal and jealous from this Greek word.  The Jewish synagogue leaders had no answer to Paul’s preaching.  Unable to defend their beliefs, and consumed by their jealousy, they were compelled to do something to stop the loss of their proselytes.  Gathering some of the rabble that hung around the market place, these leaders orchestrated a riot.

The mob marched from the agora to the home of a man named Jason.  We cannot say whether Jason was a Gentile or a Jew, for though the name is a Gentile name, it was often adopted by Jews as a name for one named Joshua or Jesus.  He was likely a convert under Paul’s preaching, and we know that he was host to Paul and Silas.  It is unlikely that he would have hosted them if he did not receive the message they delivered.  It is also evident that the mob was intent on a lynching!  However, when they could not find Paul and Silas, they seized Jason and some of the other Christians, and they dragged them before the politarchs.  The term politarchs is virtually restricted to Macedonia.  These were city officials who had a free hand in running the city, though they would have to answer to Rome for any inappropriate actions.[5]

The rent-a-mob gathered by the Jewish leaders was shouting at the top of their lungs, These men who have turned the world upside down have come here also.  The thought that the Christian message is revolutionary should not surprise us.  Wherever Paul preached, there was either revival or revolution.  When the crowd cried out that the missionaries had turned the world upside down, they used a vigorous, Koine word that meant, “to incite a tumult,” “to stir up sedition,” or “to unsettle.”[6]  Indeed, the message of life does disturb those who are content to remain in their sinful stupor.

We will do well to recall the warning of Jesus that He delivered to His disciples.  If the world hates you, know that it has hated me before it hated you.  If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you.  Remember the word that I said to you: “A servant is not greater than his master.”  If they persecuted me, they will also persecute you.  If they kept my word, they will also keep yours.  But all these things they will do to you on account of my name, because they do not know him who sent me.  If I had not come and spoken to them, they would not have been guilty of sin, but now they have no excuse for their sin [John 15:18-22].

The accusations of the Jewish leaders were similar to those used at the trial of Jesus—disturbing the peace and promoting treason [see Luke 23:2].  The crime of the missionaries was saying that there was another king, Jesus.  The Greek word translated another means “another of a different kind,” that is, a king unlike Caesar.  Paul did stress the rightful claim of Jesus to be king of life.  Jesus is King of kings.  However, the Master’s Kingdom is neither political nor is His Kingdom of this world [John 18:36, 37].  Perhaps we cannot expect pagans to understand this, but surely, the Jews should have understood that no one claimed that Jesus was a mere human regent.

Christ Jesus is a King, but His “kingship is unlike that of the rulers of this world.  He conquers with ambassadors, not armies; and His weapons are truth and love.  He brings men peace by upsetting the peace and turning things upside down!  He conquers through His cross where He died for a world of lost sinners.  He even died for His enemies!”[7]

Nevertheless, the missionaries were driven from town under threat of financial loss and harm to the new converts.  Love and compassion kept them from asserting their rights under Roman law.  So, the church was left without trained leadership, without friends in the community, without stature and standing among the citizens.  The missionaries started a church in the face of insurmountable odds with limited resources in unlikely circumstances.  Opposed by the powerful people of society, threatened by civic leaders, insufficient time to stabilise the nascent congregation, a paucity of funds to provide for a proper ministry.  There surely was no possibility that a church could be established that would survive long in that hostile environment.

Yet, this church earned the esteem of the Apostle.  He commended them for not being content with “going to church,” but striving to “be the church.”  They stood firm in the face of opposition, responding to insults and trials with love and firmness.  They evangelised throughout Macedonia and Achaia, so that the message of life was known through them [see 1 Thessalonians 1:2-10].  The Thessalonian Christians earned these accolades in the absence of the Apostle, because they refused to be dependent upon someone else to do the work of the ministry.  The members of the Body assumed responsibility to be the Body, and the church fulfilled the mandate of the Saviour.

There is nothing wrong with a small church.  There is, however, something dreadfully wrong with a church that fails to grow.  There is something terribly amiss when a church becomes content with their current state and loses the desire to grow.  There is something grossly wrong with a preacher that becomes complacent and no longer is determined to see souls saved.  It should not surprise us when a church faces opposition.  However, a church will surely shrivel spiritually once it begins to compromise for the sake of momentary safety.

If I seek what man can provide, I will receive what man is capable of giving.  However, if I seek what God can provide, I gain access to the power of Heaven itself.  The planting of a church is not merely a human act; it is an act of God.  We forget that Christ loved the church and gave Himself up for her [Ephesians 5:25].  That church which is built on Christ the Lord is a church of which it may be said that it was purchased with the blood of God Himself [e.g. Acts 20:28].  Therefore, if I seek what God can provide, though all human intellect argues against receiving what is sought, that shall be granted.

James says, you do not have, because you do not ask [James 4:2].  The words should drive us back to the promise given by the Master.  Whatever you ask in my name, this I will do, that the Father may be glorified in the Son.  If you ask me anything in my name, I will do it [John 14:13, 14].  Surely, if we ask that God will establish this church, it shall be done.  When we ask, let us ask that He will raise up a multitude of congregations to reach this community, winning the lost and building up the believers.  As we ask for these things, let us ask that He will bless us with a burning desire to see the lost saved and to see Christ the Lord glorified among us.

Whenever the Apostle preached, his message concluded with a call to faith in Jesus as the promised Messiah.  He called those who heard with words such as these.  Let it be known to you therefore, brothers, that through this man forgiveness of sins is proclaimed to you, and by him everyone who believes is freed from everything from which you could not be freed by the law of Moses [Acts 13:38-40].  In Christ, we offer forgiveness of sins and freedom.  However, in offering these precious gifts, we must also issue the warning that rejection of God’s offer brings condemnation.

Of course, I would be remiss if I did not offer to you the life that is promised by the Saviour.  The Word of God declares, f you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.  For with the heart one believes and is justified, and with the mouth one confesses and is saved.  That word continues by promising that everyone who calls on the name of the Lord will be saved [Romans 10:9, 10, 13].  We call all who are willing to receive the forgiveness of sin in Christ the Lord.  Amen.

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[1] Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version, copyright © 2001 by Crossway Bibles, a division of Good News Publishers.  Used by permission.  All rights reserved.

[2] William Barclay, The Acts of the Apostles, The Daily study Bible, Rev. ed. (Westminster, Philadelphia, PA 1976) 128

[3] see John B. Polhill, Acts: New American Commentary, Vol. 26 (Broadman & Holman, Nashville, TN 1992) 360-1

[4] J. B. Lightfoot, St. Paul’s Epistle to the Philippians (Zondervan, Grand Rapids, MI 1953) 56

[5] Craig Keener, IVP Bible Background Commentary: New Testament (InterVarsity Press, Downers Grove, IL 1993) 371-2

[6] Adolf Deissmann and Lionel Richard Mortimer Strachan, Light from the Ancient East: The New Testament Illustrated by Recently Discovered Texts of the Graeco-Roman World (Hodder & Stoughton, London 1910) 80

[7] Warren W. Wiersbe, The Bible Exposition Commentary (Victor Books, Wheaton, IL 1989) 470