Acts 15.36-18.22

Paul’s second missionary journey (15.36-18.22)

Sharing the gospel with those around us is one of the most valuable and yet difficult activities we can engage in. It is valuable because it meets man’s greatest need and is at the same time a practical demonstration of our confidence in the atonement. It is difficult since we know it may well provoke a hostile reception, and like Jeremiah this can terrify us (Jer 1.17). With that in mind, before tracing Paul’s second missionary journey, let us see what we can learn from Paul to help us in our own evangelism: what was it that made him an effective evangelist?

A commitment to care for his converts

Paul’s second missionary journey actually began as a follow up visit to believers converted on a past mission: ‘Let us go again and visit our brethren in every city where we have preached the word of the Lord and see how they do’ (15.36). Just as a parent’s interest in their child does not end at its birth, Paul wanted to see spiritual growth in those who believed. Post-conversion progress is also God’s explicit will for believers (1 Tim 2.4). To this end, Paul taught new Christians about baptism (Lydia 16.15, Jailor 16.33, Crispus & other Corinthians 18.8), gave them initial spiritual instruction (16.32; 18.11), and shared fellowship with them (Lydia’s house 16.15, 40; the Jailor’s house 16.34). And he saw to it that existing believers were ‘established in the faith’ (16.5). Far from being an afterthought, Paul’s concern for the spiritual well-being of believers, whether younger and older, was a priority. We too ought to share this ambition.

Carefully chosen co-workers

The surprising fall out between Paul and Barnabas warns us that the Christian life may be complex – friction comes not only from the world, but also from fellow believers, with whom we do not see eye to eye. The question that divided them was whether Mark, who quit midway through the last journey (13.13), should come on this one. Paul evidently felt that a difficult missionary journey was not the place for Mark to prove himself. When Mark later showed his usefulness again Paul was willing to recognise this (2 Tim 4.11), indicating that Paul is not here writing him off permanently. But on this occasion Paul chose those whose most recent track record indicated they would undoubtedly bolster the trip. Silas had a joyful confidence in the Lord, even under stress, that is seen in his singing and praying with Paul in prison (16.2, cf. Jas 5.13!). Timothy was selected for his good reputation (16.2) for there is little more harmful to the gospel than servants whose bad behaviour attracts criticism to the cause. Let us be careful that we ourselves make good co-workers, and to choose wisely others with whom to work!

Good Habits

When Paul went to a new city he had a well-practised routine: first to the synagogue to speak with the Jews (17.2, 10, 17, 18.4), and then to the marketplace to speak with the Gentiles (17.17). This order reflected the Jews’ position of first in both privilege and responsibility (1.8; Rom 1.16, 2.9 ). It also allowed Paul to engage with people - an essential ingredient in evangelism! In the synagogue he had a semi-interested audience. In the market-place he created an interest by one-to-one conversations which, in turn, lead to the larger opportunity on Mars Hill. Paul favoured opportunities that provided prolonged exposure to his audience – he stayed for three weeks in Thessalonica (17.2); at Corinth he preached every week for 18 months, and then stayed on for ‘a good while’ (18.4, 11, 18). We often find that those whom we have prolonged contact with (e.g. family, friends, neighbours, colleagues) are the hardest to evangelise, but with the Lord’s help we can find opportunities to speak to them one-to–one, just as Paul began in Athens.

Perseverance in the face of many difficulties

Paul faced a formidable list of difficulties during his second journey. These included the following: in house difficulties with Barnabas (15.39); divinely arranged difficulties with travel plans (16.16, 7); satanically generated, undesired, publicity (16.16-18); commercial opposition which led to unjust punishment and imprisonment (ch 16.9, 37); religious hostility (17.5, 13; 18.6), and the overhanging threat of further violence for which Paul received special reassurance from the Lord (18.9, 10). Given this huge number of challenges, it is understandable why Paul insisted that Mark should not come on the journey. He seems to have expected a tough time (9.16). But these difficulties did not stop Paul; they simply brought out his perseverance. His purpose was to preach the gospel and he remained undaunted by the attendant dangers (21.13). May the Lord grant us perseverance like Paul’s!

Faithfulness to the Scriptures

Paul preached a message his hearers could verify by simply comparing what he said to the Word of God. This is so clearly demonstrated in the case of the Bereans, who ‘received the word…searched the scriptures whether those things were so…therefore many of them believed’ (17.11, 12). Because of this link between actively searching the scriptures and experiencing saving faith, preachers must base their message on the Word of God, which alone stimulates genuine faith (Rom 10.17, 1 Cor 2.4, 5). This has several ramifications. Do I quote the Bible when explaining the gospel? Do I remember that it is God’s truth, not the cleverness of my presentation that has power to save? Does the way I explain the gospel bear up to a close scrutiny against the Word of God? If I simply ‘preach the word’, it will!

Adaptability to his audience

Paul pitched his message to the understanding of his audience. To those with a background in the OT he reasoned ‘from the scriptures’ that ‘Christ must needs have suffered and risen again from the dead’; and ‘that this Jesus, whom I preach unto you, is Christ’ (17.2, 3, 11; 18.5). At Mars Hill, when preaching to gentile philosophers, he did not appeal to the scriptures directly (of course, all his assertions were in perfect harmony with the Word), of which his hearers were probably ignorant, but to their consciences. He began with God as the Creator and Sustainer of all, went on to expose the inadequacy of his audience’s view of God, as witnessed by their idols, and finally called them to a change of mind (‘we ought not to think... repent’) in light of a coming time of reckoning. This flow of thought is similar to his argument for man’s guilt based on our inner consciousness of sin in Romans chapters one and two. As well as using material appropriate to his audience, Paul communicated in an appropriate manner. He ‘spoke’ (16.3), ‘reasoned’ (17.2, 17; 18.4), ‘opened and alleged’ (17.3), or ‘preached’ (17.13). These various expressions suggest that the gospel can be shared in a variety of contexts from every-day conversation and interactive discussions to direct presentations and emphatic announcements.

A passion for the lost

Paul did not drag himself to preach the gospel; he was compelled from deep within his soul. Luke notes Paul’s irresistible inner compulsion to preach on at least two occasions. In Athens, ‘his spirit was stirred in him when he saw the city wholly given to idolatry’ (17.16). In Corinth, ‘Paul was pressed in the spirit and testified to the Jews that Jesus was the Christ’ (18.5). Knowing that God’s truth had set him free, Paul acted as an ambassador for it. Seeing the needs of others, he could not be silent. May God open our eyes to the blinding and binding reality of sin in such a way that we too cannot but speak. Paul’s passion for the lost gave rise to the by-product of courage – he was by himself in Athens when he boldly confronted the idolatry of his audience on Mars Hill! While Paul valued the help of his co-labourers, ultimately, his sufficiency came from the Lord (18.10; 2 Cor 3.5, 6; 2 Tim 4.16, 17).

Preaching at Philippi (16.6-40)

The missionaries’ arrival at Philippi – the first major city of that part of Macedonia – marked a significant movement of the Gospel westwards into Europe (v12). Philippi was located on a plane between the Pangaeus and Haemus mountain ranges, approximately nine miles from the Mediterranean. Being on the Egnatian Way, an important Roman highway which spanned Macedonia from east to west, Philippi was an accessible city. It had local gold mines, exceptionally fertile soil, and a medical school, but no synagogue. While Paul’s habit was to begin his preaching in each city at the local synagogue, at Philippi he started ‘by a river side, where prayer was wont to be made’ (v13). As a Roman ‘colony’ (v12), Philippi enjoyed all the privileges of Roman citizenship (including exemption from taxation and flogging), a status which was highly valued by its population (vv20, 21).

Giants of human history had cast their shadow on the city. It was originally founded in 350BC by Philip of Macedon, the father of Alexander the Great. Octavian, the adopted son of Julius Caesar and the future Caesar Augustus had, in partnership with Mark Antony, vanquished Marcus Brutus and Cassius at the battle of Philippi in 42BC. Seeing the inevitability of defeat, Marcus Brutus fell on his own sword. After the battle veteran soldiers were released to colonise the city.

The missionaries

It was approximately 100 years after the battle of Philippi that the Apostle Paul, Luke, Silas and Timothy evangelised Philippi. Although a diverse group, these four men were united in their desire to spread the Gospel. Paul was a converted, self-righteous Pharisee, who had zealously persecuted Christians. Luke, the author of Acts, was a gentile doctor. As the recorder of events, Luke humbly marked his joining the missionary party at Troas with a subtle transition in the narrative from ‘they’ to ‘we’ (16.8-10). He remained at Philippi while the others passed on to Amphipolis (17.1), perhaps spending time at the medical school. Under the inspiration of the Holy Spirit, Paul and Luke – partners in the Gospel – wrote more than half the NT. Silas had been a well-respected Christian at the Jerusalem church (15.12).

Timothy’s devotion to the Lord is evident throughout the NT, this beginning of his missionary life being no exception. Paul viewed him as his own spiritual son (1 Tim 1.2, 2 Tim 1.2; 2.1). It is likely that Timothy had witnessed first-hand God’s power at work in Paul’s life (14.8-10), seen his humility (14.11-18) and steadfastness in the face of severe opposition (14.19-21; 2 Tim 3.10, 11), as well as his genuine concern for the spiritual well-being of new converts (14.21-23). Whether or not Timothy was converted under Paul’s preaching at Lystra during the first missionary journey, it is clear that a solid foundation of Bible knowledge had been laid up in his heart as a young child, probably by his grandmother and mother who were both believers (2 Tim 1.5; 3.15). Before starting as a missionary, Timothy was saved and already active in the Lord’s service, being ‘well reported of by the brethren’ in two different assemblies (v2). Despite the pain of circumcision, the half-Jewish, half-Gentile Timothy submitted to Paul’s advice and was circumcised, seeking to avoid any needless offence to local Jews (v3; cf. 1 Cor 9.20).

It was the Holy Spirit Who led the missionaries westward (vv6, 7, 9). He prevented them from going south ‘to preach the word in Asia’ (v6) and stopped them moving north into Bithynia (v7). Through a night vision to Paul the missionaries were called westward into Macedonia (v9). With promptness, they obeyed the divine call, immediately endeavouring ‘to go into Macedonia, assuredly gathering that the Lord had called [them] for to preach the gospel unto them’ (v10). While believers today do not rely on visions for divine guidance, as the sons of God they are led by the Holy Spirit (Rom 8.14). Much of this leading takes the form of illuminating God’s word and applying its principles to the believer’s life. Of course, such obedience to the word proves love for Christ (Jn 14.15).

Although we living in a world culture which is obsessed with images, rather than relying on visual tools, we must follow the example of these missionaries and preach ‘the word’ (v6), communicating with clarity the Gospel message using words. Although the missionaries began by speaking to a small group of religious women (13), news spread quickly about these ‘servants of the Most High God, which shew … the way of salvation’ (v17). Since this good news comes from God (Rom 1.1), and men are naturally opposed to God (Rom 5.10), not only is suffering an inevitable part of the Christian life (14.22; Phil 1.28-30; 2 Tim 3.13), but any clear presentation of the Gospel inevitably arouses hostility. This opposition began with a demon possessed girl who, while acknowledging the true character and message of the missionaries, attempted to hamper their prayers and thus their service, for nothing of lasting value can be achieved in the Lord’s service without prayer (v16). Paul expelled the demon, but the text is unclear whether or not she was converted (v18). Since this girl and her soothsaying abilities had enriched her owners (v16), the sudden loss of revenue due to her exorcism prompted a violent turn of events. Paul and Silas were apprehended, stripped, beaten with rods and ‘thrust … into the inner prison’ (vv22-24). But they were not downcast. They did not complain that God’s guidance resulted in suffering. Instead, ‘at midnight Paul and Silas prayed, and sang praises unto God’ (v25), their witness resulting in the jailor’s conversion. In difficult circumstances we too should pray, being ‘careful for nothing; but in everything by prayer and supplication with thanksgiving [letting our] requests be made known unto God’ (Phil 4.6). And we should remain joyful, knowing that ‘the joy of the Lord is your strength’ (Neh 8.10). Since the ungodly watch us, God could also speak to sinners through our reaction to adversity.

The converts

Lydia and the jailor were very different individuals, as were their conversions. Lydia was a wealthy business woman who traded in ‘purple’ (v14), an expensive dye which was extracted from the neck glands of Mediterranean shellfish. Having a religious inclination, Lydia prayed, worshipped God and listened attentively to the words of the missionaries (vv13, 14). The Lord quietly opened her heart, ‘that she attended unto the things which were spoken of Paul’ (v14).

The jailor, on the other hand, appeared indifferent to the Gospel and callous in his management of the freshly beaten missionaries, thrusting ‘them into the inner prison, and [making] their feet fast in the stocks’ (v24). In his case it took a finely tuned earthquake (which shook the prison’s foundations, opened its doors and loosed its prisoner’s bands, v26) to bring him to an end of himself. Assuming that his prisoners had escaped and knowing the severe punishment for such failure, ‘he drew out his sword, and would have killed himself’ (v27). But his life was preserved by Paul crying out, ‘Do thyself no harm: for we are all here’ (v28); and in the middle of the night ‘he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, and brought them out, and said, Sirs, what must I do to be saved’ (vv29, 30)? Of course, the answer to this urgent and personal question was not ‘do’ but ‘believe’ (v32).

As soon as they believed the Gospel, Lydia, the jailor and his household were all baptized (vv15, 33), symbolising their association with Christ’s death, burial and resurrection, as well as the internal transformation which had taken place in their lives (Rom 6.1-5). Their subsequent behaviour verified this change. Lydia eagerly showed hospitality to the missionaries (v15). The jailor, who had treated them harshly, now ‘washed their stripes … [and] set meat before them’ (vv33, 34). Instead of trembling (v29), ‘he rejoiced, believing in God with all his house’ (v34). Truly, ‘if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new’ (2 Cor 5.17).

Paul’s relationship with the church at Philippi continued through the years. Ten years later, while imprisoned in Rome (28.16-31), Paul received a gift from the Philippian Christians. He wrote a letter to thank them (Phil 4.10-20), in which he confirmed his affection for them (Phil 1.8; 4.1). He still prayed for them (Phil 1.9) and with the skill of a true shepherd, ever watchful for God’s people, he encouraged them to live godly lives (Phil 1.27). He warned against the danger of Judaizing teachers (Phil 3.2) and exhorted them to be united (Phil 1.27, 2.2; 4.2). As well as reminding them of his own good example, he urged them to follow the example of other godly Christians (Phil 3.17), and drew their attention to the Lord Jesus Who is the ultimate example to imitate (Phil 2.5-8).

Thessalonica, Berea, and Athens (17.1-31)

In this chapter Paul covers about 300 miles, beginning in Thessalonica, stopping off at Berea, and ending in Athens. His movements are prompted by a troublesome group of Jews, resentful of the gospel, who hound him from city to city. However, their opposition did not stop Paul preaching; it simply moved his platform. Acts 17 demonstrates that there is always a reaction when the gospel is preached, ranging from the outright fury of these Thessalonian Jews to the noble faith of the Bereans. Paul’s address from Mars Hill in Athens provides a template of how to preach the gospel to an audience with no background in the scriptures.

Far from welcoming Paul’s scriptural argument that Jesus was the long-promised Christ, a vocal group of Jews in the Thessalonian Synagogue reacted with envy-fuelled fury, hiring local thugs to help stir up a riot. They failed to hurt Paul but regrettably Jason, his host, was caught in the cross fire. The angry reaction prompted Paul’s departure to Berea, leaving the new Thessalonian converts in a hostile environment (1 Thess 2.14-16), although firmly sustained by Paul’s prayers (1 Thess 3.10). Not content with driving Paul out of Thessalonica, the Jews followed him to Berea and repeated their disturbances, again prompting Paul to move on. What are we to learn? The evangelist is under no obligation to stay around to face down unhelpful confrontation. In fact, outright rejection by one audience seems to be one of the means the Lord uses to move His messengers to a new audience. Paul repeatedly faced rejection and repeatedly moved on (v10, v14, v33, cf. Lk 9.5, Acts 13.46). Ironically, opposition serves to spread the word!

When Paul preached Christ from the OT in the Thessalonian synagogue ‘some of them believed’, but in the Berean synagogue the response was even better, not just because “many believed”, but because of how they believed. They listened open-mindedly to Paul, they checked what he said against the scriptures, and therefore they believed. Their rigour earned them the commendation of ‘noble’, and provides some striking lessons for preacher and listener alike today:

Lesson 1. If the Bereans are commended for checking against the scriptures what even the Apostle Paul said, how much more should we benchmark preachers today against the Word of God? It is all too easy to sit under the preached word without having our critical faculties properly engaged, let alone imitating the follow up investigation at home which the Bereans practised.

Lesson 2. If Paul preached in such a way that his hearers could check the message against his source and come to the same conclusions, then he must have adopted a straightforward approach that allowed the scriptures to speak for themselves. There is nothing to beat contextual exposition of the Bible!

Lesson 3. Faith is not a leap in the dark. The Bereans show that it involves intelligent surrender to the truth of the word. Part of Paul’s preaching involved demonstrating that Christ accurately fulfilled OT prophecies, proof that the Gospel is not from men but from God.

While waiting in Athens for his travelling companions, Paul saw an idolatry epidemic which drew out an irresistible urge to proclaim the truth of God. He began with conversations in the synagogue and the market place, but with word spreading rapidly he was soon invited to address a group of philosophers from the Areopagus. It is encouraging to note that it was Paul’s faithfulness in one-to-one evangelism that created the opportunity. His presentation of the gospel is a model in how to approach an audience with no background in the scriptures. The crux of his message is summed up in verse 30: ‘God now commandeth all men everywhere to repent’.

Among Athens’ many idols Paul found an altar inscribed with the words ‘To the unknown god’, an apt starting point. As the local people were evidently confused over the identity of God, it was therefore necessary to clearly define Him. Paul did this by boldly proclaiming God as the singular, supreme, creating, sustaining and sovereign director of the Universe. This flew in the face of their many idols, and cut across their impoverished concept of deity: the one true God does not need a man-made building to live in, nor does he need their offerings. In fact the reverse is true. Humans are the ones who are dependent on Him for everything, the God ‘who giveth to all life, and breath and all things’. Thus Paul was presenting the gospel as the ultimate message because of the unique greatness of ‘God’ from whom it comes.

While the Athenians occupied their day discussing, debating and endlessly looking for new ideas, Paul presented the gospel as an urgent message from the God who ‘now commandeth’. The gospel is not an idea to be admired, a theory to be debated, or a lifestyle to be chosen. It is a command from the Lord of the Universe to be obeyed. It presents mankind as being in rebellion against God, yet provides an opportunity for rebellion to be replaced with obedience. If obeyed, the gospel brings eternal blessing, if ignored it seals one’s eternal doom (1 Pet 4.17). Thus the urgency of the gospel stems from the fact that an eternal destiny rests on a choice made in time. The preacher must urge, with the scriptures, ‘now is the accepted time, now is the day of salvation’ (2 Cor 6.2), because one of the evils of the human heart is to presume on God’s longsuffering (Rom 2.4, 5) and delay in responding to His mercy.

The call of the gospel is to ‘all men everywhere’ for it is a truly universal message. The word used for ‘men’ is anthropos, indicating a human being, either male or female. The ‘all’ therefore embraces all genders, all ages, and all social statuses. Equally it embraces all persuasions: atheism, agnosticism, religious, irreligious, or any other label we may wish to create. The ‘everywhere’ covers all locations on the globe. As such there is not a more universal, more relevant message. No one can exclude themselves from its call when God has included all.

The gospel is an uncomfortable message because at its centre is a call ‘to repent’. Repentance involves a change of mind, a turning from whatever wrong belief we may have to a belief in the truth as contained in the gospel. For the atheist it involves an admission that he has been a fool (Ps 14.1, 19.1). For the agnostic there is the admission that he has suppressed his consciousness of the existence of God (Rom 1.19, 20). For the do-gooder there must be the admission that his best is in God’s sight not good at all (Eph 2.8-10), while the person who thinks there are many ways to God must repent and come to God via the one Mediator, Jesus Christ (1 Tim 2.5). Yes, the gospel is hard to stomach because it involves a contrite admission of wrongness and neediness. But when the sinner is in that state he is precisely in the place where God’s grace flows (Isa 66.2).

Lastly, the gospel is an unavoidable message, ‘because he hath appointed a day, in the which He will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance to all men in that he hath raised him from the dead’. The resurrection of the Lord Jesus is God’s pledge to all that death is not the end. There is a Day of Judgment ahead, and each one of us will stand before God’s chosen Judge (Rom 2.6). This means that all who have ever lived will be resurrected (Jn 5.28.29) in what will be a stunning display of divine power. Christ’s resurrection is the guarantee that every resurrection will happen. Gloriously, those who have obeyed the gospel can face this day with confidence (1 Jn 4.17), for they are safe in Christ with a righteousness every bit equal to that of the Righteous Judge (Phil 3.9; 2 Tim 4.8). Solemnly, those who have disobeyed the gospel will face the terrible reality of God awakening in judgment upon them (Ps 73.20). Reflecting on this truth should sort out our priorities and motivate us to witness.

Finally, just as the message Paul preached in Athens is representative of what we need to preach, so the reactions of his hearers are typical of what we might expect. Firstly, some mocked (v32a), because the human heart unaided by grace thinks the things of God are foolish (1 Cor 2.14). Others procrastinated (v32b), perhaps sensing something of the weight of the message yet not wanting their comfort disturbed. In reality, this is to presume on the longsuffering of God. But, and this is the power of grace, some believed (v34). Thus the divine purpose was accomplished: ‘Great is the mystery of godliness: God was…preached unto the Gentiles, believed on in the world’ (1 Tim 3.16).

Conversions at Corinth (18.1-22)

Corinth was the chief city of the Roman senatorial province (belonging to the senate) of Achaia. In contrast to Roman imperial provinces (belonging to the Emperor), there was no military presence. The city was ‘dominated by the Acrocorinth (566 meters), a steep, flat topped rock surmounted by the acropolis, which in ancient times contained, inter alia, a temple of Aphrodite, goddess of love’[i] where more than 1000 religious prostitutes served. Set on an isthmus between the Ionain and Aegean seas, Corinth was labelled ‘the city of the two seas’. Having three harbours – Cenchreae eastward (v18), Lechaeum westward, and Schoenus where the isthmus was narrowest – Corinth developed into a successful trading centre; its local manufacture of porcelain and ceramics added to its wealth. Corinth’s population, of about 100,000, was constantly changing, the relatively short stay of Aquila and Priscilla not being unusual (18.2, 18). This rapid turnover of inhabitants, coupled with the stability of peace throughout the Roman Empire, made Corinth an ideal place to preach the Gospel, since the message could spread rapidly throughout the region.

The unusually high concentration of Jews in Corinth at that time, due to Emperor Claudius’ recent expulsion of them from Rome, swelled Paul’s immediate audience in the synagogue (vv2, 4). It also demonstrated an underlying gentile anti-Semitism, which has showed itself in the harsh treatment of Jewish people throughout the centuries. En route through Europe to the Holy Land ‘the barbarous crusaders … offered Jews baptism or death’[ii]. Having confiscated Jewish assets, in AD 1290 Edward I expelled all Jews from Britain.[iii] Sadly, even professing Christians have entertained this anti-Semitic worldview. In his last ever public sermon, Martin Luther, the great reformer, ‘pleaded that all Jews should be expelled from Germany’[iv].

Gallio was Corinth’s proconsul (v12). He had been adopted into the family of Julius Gallio, a famous rhetorician[v], and, because of his affable disposition, was nick named ‘Dulcis [sweet] Gallio’.[vi] While diligent in his work, he was also wise enough not to get involved in petty Jewish squabbles, in this case their religious accusations against the apostle Paul (vv14-17). This discretion preserved Paul from a further beating as well as giving local gentiles the opportunity to vent their anti-Semititic tendency by beating Sosthenes the chief ruler of the synagogue (v17). Interestingly, it seems that Sosthenes was subsequently converted (1 Cor 1.1).

The preacher

Paul lived a turbulent life, marked by relentless change and huge challenges (2 Cor 11.23-28). In this case he travelled from Athens to Corinth, moving ‘from a quiet provincial town to the busy metropolis of a province, and from the seclusion of an ancient university to the seat of government and trade’[vii]. But in every situation he was content (Phil 4.11, 12), always toiling beyond the call of duty. At Thessalonica he had laboured ‘night and day, because [he] would not be chargeable unto any of [them]’ (1 Thess 2.9). Similarly, at Corinth he forewent the rights of apostles and gospel preachers to be financially funded (1 Cor 9.1-18; 2 Cor 11.7-9), working as a tent maker to support himself. By doing this Paul eliminated any implication that he served for financial gain (1 Thess 2.5), he provided a godly example of the importance of work (1 Thess 4.11, 12), and he avoided overburdening the Corinthian believers (2 Cor 12.13).

Having a deep longing for the Jewish people (Rom 9.1-5; 10.1), as was his pattern, Paul began preaching in the synagogue (v4). And this he did with unshakeable conviction. ‘Reasoned’ (v4) translates the Greek word dialegomai, meaning ‘to ponder, then to dispute with others’[viii]. Paul’s strong belief in his message was bolstered by years of intensive Bible study, because it is a ‘firm grasp of the Word of God and an ever-growing absorption of its truthfulness into the fabric of one’s life [which] are the underpinning upon which convictions rest.[ix]. With steadfastness he preached ‘every Sabbath’ (v4; cf. 1 Cor 15.58), his fervour only increasing with the arrival of Silas and Timothy. Being ‘pressed in the Spirit, [he] testified to the Jews that Jesus [of Nazareth, Who they had rejected] was Christ [God’s anointed]’ (v5). In spite of his immense intellect and comprehensive education, at Corinth Paul kept his message simple, preaching ‘Jesus Christ, and Him crucified’ (1 Cor 2.1, 2). Of course, Jesus Christ is the One Who forms the foundation of each local church (1 Cor 3.10, 11).

Paul faced fierce and unflinching Jewish opposition – ‘opposed’ translates the Greek word antitasso, meaning to make war against. He reacted to this resistance by turning from them: ‘he shook his raiment, and said unto them, your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles’ (v6; cf. Ezek 3.18; 18.13; 33.4-8). Howbeit, his yearning for his Jewish brethren meant that he did not go far – to a ‘house joined hard to the synagogue’ (v6) – still giving them opportunity to repent. What was the result? ‘Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized’ (v8).

As seen at Corinth, church planting takes a long time; it needs the Lord’s power and protection and it should follow the instructions established in the great commission: ‘And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen’ (Mt 28.18-20). At Corinth God showed his power to touch any life by saving the chief ruler of the synagogue. Those who believed the Gospel message were baptized (v8). The Lord allayed Paul’s fears with the words: ‘Be not afraid, but speak, and hold not thy peace: For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city. And he continued there a year and six months, teaching the word of God among them.’ (18.9-11). This protracted period of Bible teaching ensured that the newly formed church was well established in the truth of God.

The people

The church at Corinth has been described in various ways, each depiction emphasizing different aspects of its character. As ‘the church [ekklēsia] of God which is at Corinth’ the believers were shown to be a called out company of people, separated to the God of heaven, ‘sanctified in Christ Jesus, called to be saints’ (1 Cor 1.2). As ‘God’s husbandry [giōrgion, a farm]’ (1 Cor 3.9) the assembly was likened to a field in which God worked, with fruitfulness being the goal. The figures of a ‘building’ or ‘temple’ remind us that God, by His Holy Spirit, indwells each local church (1 Cor 3.9, 16, 17). A body implies unity amongst the members and the diversity of functions played by each (1 Cor 12.27). As a ‘chaste virgin’ the church at Corinth was expected to be holy (2 Cor 11.2). As ‘the epistle of Christ’ the assembly was read by others (2 Cor 3.3). That is to say, unbelievers marked carefully the behaviour of local saints, and they still do today.

As it developed, the assembly had many positive features. It was ‘enriched … in all utterance, and in all knowledge’ (1 Cor 1.5), spiritually gifted and consciously awaiting Christ’s return (1 Cor 1.7). Having been bought with a price (1 Cor 6.20), the Christians’ lives had been transformed at conversion (1 Cor 6.9-11). They were zealous of spiritual gifts (1 Cor 14.12), keen to support poor saints (1 Cor 16.1, 2; 2 Cor 9.1, 2) and to pray for the apostle Paul (2 Cor 1.11).

Sadly, the church at Corinth also went on to have severe deficiencies. It became a divided church (1 Cor 1.11; 11.18, 19), with saints going to law against each other (1 Cor 6.1) and using their spiritual liberty thoughtlessly (1 Cor 8.9-13; 10.24). Full of envy (1 Cor 3.1-3) and pride (1 Cor 4.6, 7, 8, 10, 18), the assembly remained spiritually underdeveloped, preventing it from coping with advanced Christian doctrine (1 Cor 3.1-3). Fornication (1 Cor 5.1), idolatry (1 Cor 10.14), ungodliness (2 Cor 12.21; 13.2), and even a denial of the resurrection (1 Cor 15.12) infiltrated its ranks. Some members were audacious enough to challenge Paul’s apostleship and godly character (1 Cor 9.1-3; 2 Cor 10.2). Denying headship (1 Cor 11.13-16) and exhibiting selfishness in love feasts, which were directly linked to the Lord’s Supper, eventually led to the disciplinary illness and even the death of some local saints (1 Cor 11.20-22, 30). Because such failures can appear quickly in a local church it is vital for all believers, especially elders, to remain constantly vigilant.

Homeward bound (vv18-22)

Accompanied by Aquila and Priscilla, Paul sailed from Corinth to Ephesus and onwards to Caesarea. Having gone up to Jerusalem ‘and saluted the church’ Paul returned to Antioch, where he undoubtedly gathered the believers and rehearsed all that God had done during this second missionary journey.

[i] Baker Encyclopaedia of Bible Places (Inter-Varsity Press, 1995), p. 92.

[ii] Horner BE. Future Israel: Why Christian Anti-Judaism Must Be Challenged (Nashville, Tennessee: B&H Academic), p. 24.

[iii] Ibid., p. 26.

[iv] Ibid., p. 26.

[v] Conybeare WJ & Howson JS. The Life and Epistles of St. Paul (Grand Rapids, Michigan: Wm. B Eerdmans Publishing Company Reprinted 1992), p. 326.

[vi] Matthew Henry’s Commentary on the Whole Bible (Hendrickson Publishers, 1991), vol. 6, p.191.

[vii] Conybeare WJ & Howson JS. The Life and Epistles of St. Paul (Grand Rapids, Michigan: Wm. B Eerdmans Publishing Company Reprinted 1992), p. 297.

[viii] Vine WE. Expository Dictionary of New Testament Words (Massachusetts: Hendrickson Publishers), p. 934.

[ix] Irvin A Busenitz in Macarthur JF. Rediscovering Pastoral Ministry (Dallas: Word Publishing, 1995), p. 129.