Atos 16

Atos 16

Chart from Jensen's Survey of the NT - used by permission THE EXPANDING WITNESS OF THE SPIRIT-EMPOWERED CHURCH Considering the fact that Acts 13 is such a strategic chapter in regard to world evangelism, take a moment and study Irving Jensen's chart at top of the page (click it to enlarge it which is what I have to do at age 72!). Notice the bold vertical line (|) at the end of Acts 12 and beginning of Acts 13 which Jensen estimates to be about year 47 (it could be a short time prior). Note the horizontal description of "Church" - Church Established in the first 13 years from Acts 1 through Acts 7, then the Church Scattered between Acts 8 through Acts 12, which occurred over a period of about 14 years (and remember all dates and times are at best approximations because Luke gives only a few events that allow us to give specific dates, such as the death of Herod in A D 44 in Acts 12:23) and lastly, beginning in Acts 13 (and until the end of this age), the Church Extended, this extension being the primarily the fruit of Paul's Three Missionary Journeys which"upset the world!" (Acts 17:6) Now, you have a good grasp of the chronological context of Acts 13. And as they say in the restaurant when your delicious meal is served "Enjoy!" The three missionary journeys are summarized below (this note will be repeated in subsequent chapters). Click links for the maps of each journey. Paul's First Missionary Journey Acts 13:4-14:28 Paul's Second Missionary Journey Acts 15:36-18:22 Paul's Third Missionary Journey Acts 18:23-21:26 Maps in table above are from the Holman Bible Atlas (Hardcover/Paperback version) copyrighted © 1998 B&H Publishing Group, used by permission, all rights reserved. This is one of the best resources for Bible maps as the maps also include helpful short descriptions of the events portrayed on the maps. Please do not download for use on another website. Thank you. Here is a map with all three journeys on one map. THE ITINERARY OF PAUL'S THREE MISSIONARY JOURNEYS FIRST SECOND THIRD Phrygia/Galatia Acts 16:6 Phrygia/Galatia Acts 18:23-28 Charles Swindoll points out that "When we study the journeys of Paul in the book of Acts, we’re not just reading the travel log of a man; we’re observing the redemptive plan of God unfolding as He promised. Through the ministry of Saul of Tarsus, God’s mission to reclaim His creation from the death grip of evil would move to its next stage. The plan of this mission was outlined in the Lord’s promise at His ascension, where He said, “You will receive power when the Holy Spirit has come upon you; and you shall be My witnesses... In Jerusalem [Stage 1: Acts 2–7], and in all Judea and Samaria [Stage 2: Acts 8–12], and even to the remotest part of the earth [Stage 3: Acts 13–‍28].” (Acts 1:8+) Hiebert's Outline for Acts 16 Gentile churches revisited, Acts 15:41-16:4 Summary: Strengthening of the Gentile churches, Acts 16:5 Missionary call to Macedonia, Acts 16:6-10 Missionary work in Macedonia,Acts 16:11-17:15 Mission in Philippi, Acts 16:11-40 Beginning of the work at Philippi, Acts 16:11-15 Exorcism of a demon, Acts 16:16-18 Imprisonment of the missionaries, Acts 16:19-24 Establishment of the work by God, Acts 16:25-40 Conversion of the jailor, Acts 16:25-34 Retraction by the magistrates, Acts 16:35-40 John Hannah's Outline for Second Missionary Journey The second missionary journey of Paul (Acts 15:36-18:22) The preparation for the ministry (Acts 15:36-16:5) The conflict between Barnabas and Paul (Acts 15:36-40) The confirmation of the churches (Acts 15:41-16:5) The ministry in Macedonia (Acts 16:6-17:15) The call from Macedonia (Acts 16:6-10) Arrival at Samothrace and Neapolis (Acts 16:11) Ministry at Philippi (Acts 16:12-40) The conversion of Lydia (Acts 16:12-15) The demon possessed slave girl (Acts 16:16-18) The imprisonment of Paul and Silas (Acts 16:19-25) The release of Paul and Silas (Acts 16:26-27) The conversion of the jailor (Acts 16:28-34) The departure from the city (Acts 16:35-40) The ministry in Thessalonica (Acts 17:1-9) The message (Acts 17:1-3) The response of belief (Acts 17:4) The response of unbelief (Acts 17:5-9) The ministry in Berea (Acts 17:10-15) The ministry (Acts 17:11-12) The departure (Acts 17:13-15) The ministry in Achaia (Acts 17:16-18:17) The ministry in Athens (Acts 17:16-34) His message in Athens (Acts 17:16-30) The response in Athens (Acts 17:31-34) The ministry in Corinth (Acts 18:1-17) Arrival in Corinth (Acts 18:1-4) His ministry to the Corinthians (Acts 18:5-11) The trial before Gallio (Acts 18:12-17) The ministry on the return to Antioch (Acts 18:18-22) In Cenchrea (Acts 18:18) In Ephesus (Acts 18:19-21) In Antioch (Acts 18:22) Hannah's Bible Outlines - Recommended Resource Acts 16:1 Paul came also to Derbe and to Lystra. And a disciple was there, named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek, KJV Acts 16:1 Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek: NET Acts 16:1 He also came to Derbe and to Lystra. A disciple named Timothy was there, the son of a Jewish woman who was a believer, but whose father was a Greek. GNT Acts 16:1 Κατήντησεν δὲ [καὶ] εἰς Δέρβην καὶ εἰς Λύστραν. καὶ ἰδοὺ μαθητής τις ἦν ἐκεῖ ὀνόματι Τιμόθεος, υἱὸς γυναικὸς Ἰουδαίας πιστῆς, πατρὸς δὲ Ἕλληνος, NLT Acts 16:1 Paul went first to Derbe and then to Lystra, where there was a young disciple named Timothy. His mother was a Jewish believer, but his father was a Greek. ESV Acts 16:1 Paul came also to Derbe and to Lystra. A disciple was there, named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek. CSB Acts 16:1 Then he went on to Derbe and Lystra, where there was a disciple named Timothy, the son of a believing Jewish woman, but his father was a Greek. NIV Acts 16:1 He came to Derbe and then to Lystra, where a disciple named Timothy lived, whose mother was a Jewess and a believer, but whose father was a Greek. to Derbe: Ac 14:6,21 2Ti 3:11 named: Ac 17:14 18:5 19:22 20:4,5 Ro 16:21 1Co 4:17 Php 1:1 2:19 Col 1:1 1Th 1:1 3:2 2Th 1:1 1Ti 1:2 2Ti 1:2 Heb 13:23 the son: 2Ti 1:5 3:15,16 but : Ac 14:1 Ezr 9:2 1Co 7:14 William Ramsay - Acts 16:1-5 History of the Churches in Galatia John Dick - Acts 16:1-18 The Mission of Paul and Silas in Macedonia Acts 16 Resources - Multiple Sermons and Commentaries Click to enlarge - from the Holman Bible Atlas (digital book; Hardcover) copyright © 1998 B&H Publishing Group, used by permission, all rights reserved. This is one of the best resources for Bible maps. Please do not reproduce this map on any other webpage. SECOND MISSIONARY "TRAVELOGUE" TO UTTERMOST PART OF THE EARTH Acts is like a travelogue and since it is easy to "get lost" let's first set the context. Remember that a travelogue is a talk or lecture on travel usually accompanied by a film or slides. So think of Luke's narrative as his Spirit inspired lecture on Paul's travels as he describes the manifold adventures with "word pictures" of the various places and events. As you study Acts be sure you keep a map nearby (click this helpful map and bookmark it) to which you can frequently refer to help travel along the road with Paul and Silas on their great missionary adventure (listen to Steven Curtis Chapman's "Great Adventure"). LET'S GO! Look at Irving Jensen's chart at the top of the page, which reminds us that we are now seeing the apostles fulfill the last portion of Jesus' charge in Acts 1:8+ but you will receive power when the Holy Spirit has come upon you (Cf JESUS' PROMISE IN Luke 24:49+); and you shall be (NOT "DO" WITNESSING BUT "BE") My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest (KJV = "UTTERMOST") part of the earth.” The Jerusalem Council has just met and unanimously agreed that salvation is by faith in Jesus plus nothing (not circumcision, not works of the Law) and written a letter with four directives for the Gentile believers. James speaking for the entire church declared “Therefore it is my judgment that we do not trouble those who are turning to God from among the Gentiles, but that we write to them that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood. (Acts 15:19-20+) It is now about 50-51 AD as Paul and Silas begin the Second Missionary Journey which officially begins in Acts 15:36+ and takes us through Acts 18:22+. To help get oriented take a moment and review the table above summarizing Paul's Itinerary in Acts 15:36-18:22. It will help you to know where Luke is going next in his narrative. Remember too that the first missionary journey (map) took place about five years before this second missionary journey. Paul was eager to follow up the work of the Lord among these churches founded five years before, including churches in Syria and Cilicia, churches that were likely planted by Paul when he was in "exile" in Tarsus (capital city of the Roman province of Cilicia). THOUGHT - Just a conjectural question - What do you think Paul had been doing regarding these churches planted five years earlier? I agree. I think these churches were continually in his prayers during those 5 years he was away. May God's Spirit enable us (for left to ourselves we will quickly get busy and forget) to daily pray for our missionaries on the field with "Pauline" zeal and faithfulness. (cf Ro 1:9, 1 Cor 1:4, Eph 1:15-16, Php 1:3-4, Col 1:3-4, 1 Th 1:2, 2 Th 1:3) In the first missionary journey, they first headed south and west by sea to Cyprus and then north by sea to Perga at Pamphylia from which they trekked over robber infested rugged mountainous terrain to Antioch of Pisidia, then on to some success and then persecution in Iconium, followed by some success and stoning in Lystra and finally success and relative rest in Derbe. Paul came also to Derbe and to Lystra - It is interesting that Luke just uses the name of Paul not Silas, but clearly Silas was with him. Derbe had been the furthest extension east on the first missionary journey. On Paul's first trip to Derbe he approached the small city from the east, coming from Lystra. Now he approaches from the west having traveled north from his home church in Antioch. Going north from Antioch Syria, Paul and Silas would first pass through the Syrian Gates (today known as the "Belen Pass") a pass constructed through the Nur Mountains in the southeast region of modern day Turkey. From there, the missionaries likely would have trekked to Paul's hometown of Tarsus "strengthening the churches" there and in the region (as Luke describes in Acts 15:41+). After strengthening the churches they would have traversed through the Cilician Gates, an engineered pass through the Taurus Mountains connecting the low plains of Cilicia to the Anatolian Plateau, by way of the narrow gorge of the Gökoluk River. The highest elevation of the Cilician Gates was about 1000 meters (3280 feet). The highest peaks in the Taurus Mountain range were about 12, 323 feet. This picture is likely similar to what Paul and Silas saw as they left Tarsus and headed toward the Cilician Gates on the way to Derbe and Lystra. Note that Derbe was not connected to Lystra by the paved Via Sebaste, so the team would have had to traverse the last 60 miles on rugged, unpaved trails in order to reach Lystra, where Luke picks up the story in earnest. As you may have already surmised Acts 16 is not the best chapter break as it continues the narrative from Acts 15:36-41+ But Paul chose Silas and left, being committed by the brethren to the grace of the Lord. 41 And he was traveling through Syria and Cilicia, strengthening the churches. In Derbe Paul had great success on his first missionary journey But while the disciples stood around him (AT LYSTRA), he got up and entered the city. The next day he went away with Barnabas to Derbe. 21 After they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, (Acts 14:20-21+). In Lystra, a crowd had tried to honor Paul and Barnabas as pagan gods on the first missionary journey (Acts 14:8-20) and then they stoned him (Acts 14:19)! Only the KJV gives a literal translation of "Behold" (idou) which is in the Greek text but for some reason is ignored by the modern translations. Behold is a word that calls attention to what follows and certainly as subsequent events would prove, the discovery of Timothy was very significant to Paul. All Luke's uses of idou in Acts - Acts 1:10; Acts 2:7; Acts 5:9; Acts 5:25; Acts 5:28; Acts 7:56; Acts 8:27; Acts 8:36; Acts 9:10; Acts 9:11; Acts 10:17; Acts 10:19; Acts 10:21; Acts 10:30; Acts 11:11; Acts 12:7; Acts 13:11; Acts 13:25; Acts 13:46; Acts 16:1; Acts 20:22; Acts 20:25; Acts 27:24; A disciple was there - Timothy was probably a convert from Paul's previous missionary trip to Derbe and Lystra (1 Ti 1:2 "to Timothy, my true child in the faith: Grace, mercy and peace from God the Father and Christ Jesus our Lord.", cf 2 Ti 1:2, 1 Cor 4:17 = "Timothy, who is my beloved and faithful child in the Lord"). His mother and grandmother had trained him well in the Jewish Scriptures (2 Ti 1:5+; 2 Ti 3:15+), and evidently all three had accepted Christ. Timothy was no doubt aware of Paul's miraculous restoration after his stoning (Acts 14:20+ "But while the disciples stood around him, he arose and entered the city. And the next day he went away with Barnabas to Derbe."), and as far as we can tell from the text was ready and willing to go with Paul when asked. Disciple (3101)(mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". Gives us our English = "mathematics") describes a person who learns from another by instruction, whether formal or informal. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of a teacher. As discussed below mathetes itself has no spiritual connotation, and it is used of superficial followers of Jesus as well as of genuine believers. Disciple - A disciple is an adherent who accepts instruction given to him and makes it his rule of conduct. Related Resources: matheteuo - make disciples Timothy - article by James Hastings in The Greater Men and Women of the Bible What is the difference between a Christian and a disciple? What is Christian discipleship? Why is making disciples important? What does it mean to “count the cost” (Luke 14:28)? Related Resources: Nave Topical Bible Timothy Scofield Reference Index Timothy Thompson Chain Reference Timothy American Tract Society Timothy Bridgeway Bible Dictionary Timothy Easton's Bible Dictionary Timothy Fausset Bible Dictionary Timothy Holman Bible Dictionary Timothy, 1 Timothy 2 Timothy Hastings' Dictionary of the Bible Timothy Hastings' Dictionary of the NT Timothy; Timothy and Titus Epistles to Morrish Bible Dictionary Timotheus, Timothy Hawker's Poor Man's Dictionary Timothy People's Dictionary of the Bible Timothy Whyte's Bible Characters Timothy as a child Timothy as a young minister Webster Dictionary Timothy 1911 Encyclopedia Britannica Timothy International Standard Bible Encyclopedia Timothy Kitto Biblical Cyclopedia Timothy Timothy epistles to McClintock and Strong's Bible Encyclopedia Timothy The Nuttall Encyclopedia Timothy In his last letter Paul recalls how Timothy had become a believer writing "that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith (pistis) which is in Christ Jesus." (2 Ti 3:15). And how did Timothy know the sacred writings (THE SCRIPTURES) from childhood? Paul explains in the opening passages of Second Timothy he was "mindful of the sincere faith within you, which first dwelt in your grandmother Lois and your mother Eunice, and I am sure that it is in you as well." (2 Ti 1:5) These passages taken together would indicate that these two faithful, fruitful women disciples of Jesus used the Scriptures to lead Timothy to faith in Jesus Christ. A believer (4103)(pistos from peítho = to persuade) is translated some 44 times (NAS) as faithful which is a great description of a genuine believer in Jesus Christ. Pistos means dependable (worthy of reliance or trust), trustworthy, steadfast, unswerving. Webster says that "Faithful" means firm in adherence to whatever one owes allegiance and implies unswerving adherence to a person or thing or to the oath or promise by which a tie was contracted. Pistos describes the one who is trustworthy, which is the genre of man Paul instructed Timothy to seek to disciple "And the things which you have heard from me in the presence of many witnesses, these entrust to faithful men, who will be able to teach others also." (2 Ti 2:2 +). Vincent gives a nice summary (expanded in the discussion that follows) of the meaning of pistos, faithful, writing that it is used "(1), of one who shows Himself faithful in the discharge of a duty or the administration of a trust (Mt 24:45). Hence, trustworthy (see note 2 Ti 2:2). Of things that can be relied upon (see note 2 Ti 2:11). (2) Confiding; trusting; a believer (Gal 3:9; Acts 16:1; 2Cor 6:15; 1Ti 5:16)" (Word Studies in the New Testament) Pistos is used in the present passage with its active meaning of trusting or believing. This sense speaks of a sinner exercising faith in the Lord Jesus. In the first NT use in this sense, Jesus "said to Thomas,Reach here your finger, and see My hands; and reach here your hand, and put it into My side; and be not unbelieving, but believing. (Jn 20:27) Paul later writes to Timothy to "let those who have believers (pistos) as their masters not be disrespectful to them because they are brethren, but let them serve them all the more, because those who partake of the benefit are believers (pistos) and beloved. Teach and preach these principles." (1Ti 6:2) When pistos is used in this active sense to refer to the faith which a lost sinner must place in the Lord Jesus in order to be saved, it includes the following ideas -- the act of considering the Lord Jesus worthy of trust as to His character and motives, the act of placing confidence in His ability to do just what He says He will do, the act of entrusting the salvation of his soul into the hands of the Lord Jesus, the act of committing the work of saving his soul to the care of the Lord. This means a definite taking of one’s self out of one’s own keeping and entrusting one’s self into the keeping of the Lord Jesus. Thus Paul says So then those who are of faith are blessed with Abraham, the believer (pistos). (Gal 3:9) Note also that with regard to believers, they are spoken of sometimes in the Active sense (as believers) and sometimes in the Passive (as faithful). The New Testament concept of faith includes three main elements, mutually connected and requisite, though according to circumstances sometimes one and sometimes another may be more prominent (1) a fully convinced acknowledgement of the revelation of grace; (2) a self-surrendering fellowship (adhesion) and (3) a fully assured and unswerving trust (and with this at the same time hope) in the God of salvation or in Christ. (Modified from Cremer) The son of a Jewish woman who was a believer - Paul affirms the faith of Timothy's mother in 2 Ti 1:5. Remember that there was no notation by Luke of a Jewish Synagogue in Lystra. The question arises is when did Timothy's become a believer? Was it during Paul's first missionary journey approximately five years earlier? We cannot state with certainty, but it seems very likely that she first heard the Gospel from the preaching of Paul and Barnabas. In Acts 14:7 Luke says "there (the cities of Lycaonia, Lystra and Derbe - Acts 14:6) they continued to preach the gospel." Certainly Paul's stoning at Lystra and his subsequent revival and bold re-entrance into Lystra would have had quite an impact on all the residents and would have served as authentication of his Gospel message. But - This term of contrast directly following the Greek word (pistos) for believer. While we cannot state with absolute assurance, this would certainly suggest that Timothy's father was not a believer in Jesus. His father was a Greek - The significance of this fact is that it would explain why Timothy had never been circumcised. Paul deemed it expedient though not clearly not required for salvation, but had this done (Acts 16:3) in order to avoid offending the Jews to whom the missionaries would be sharing the Gospel. Several commentators note that the verb tense suggest Timothy's father was deceased. Actually there is no verb with "father" Young's Literal reads "And he came to Derbe and Lystra, and lo, a certain disciple was there, by name Timotheus son of a certain woman, a believing Jewess, but of a father, a Greek." On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5. Charles Swindoll helps set the context to Acts 16 - God never causes evil. He does, however, open and close opportunities to accomplish His purpose in individual lives and in the grand scheme of history. Jesus describes Himself as “He who is holy, who is true, who has the key of David, who opens and no one will shut, and who shuts and no one opens” (Rev. 3:7). Because closed opportunities keep us from achieving what we desire, the Lord’s activity can feel like a curse. Life appears barren, wasted, hopeless. Emotionally, we feel set aside, forsaken, overlooked, even abused. Even so, a closed door can be a wonderful expression of God’s love.The first part of Paul’s second missionary journey is a story of open doors. He had spent the last several months telling churches in Samaria, Phoenicia, and Syria about how the Lord had “opened a door of faith to the Gentiles” (Acts 14:27; cf. 15:3) on his first journey. The Council at Jerusalem had affirmed his ministry and given him written confirmation of the gospel of grace. His home church in Syrian Antioch enthusiastically commissioned him for another journey. The first leg of his voyage took him through the familiar territory of Syria and Cilicia, where people knew him and welcomed his teaching. After passing through the Taurus Mountains, he enjoyed reconnecting with the churches that he and Barnabas had previously planted in Derbe, Lystra, and Iconium. He even found a promising young student, Timothy, who was eager to learn about ministry. Then doors slammed shut.Of all the challenges Paul had overcome—robbers, enemies, illness, rejection, stoning, idolatry—the hardship of closed doors would be his greatest to date. (Swindoll's Living Insights New Testament Commentary – Acts) F B