THE LIFE OF PAUL

Harmonizing the Book of Acts and the Pauline Writings

 THE LIFE OF PAUL
Harmonizing the Book of Acts and the Pauline Writings

By

Danny W. Davis
 To Wade and Dylan
Thanks for following Daddy around the world.
 All scripture quotations, unless otherwise indicated, are
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 Danny W. Davis
2821 Anton Road
Madisonville, KY 42431
2010
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 TABLE OF CONTENTS

Chapter One: Introduction to Paul 2

Chapter Two: Conversion and Call of Paul 14

Chapter Three: The First Years 20

Chapter Four: The First Missionary Journey 24

Chapter Five: Church Problems 35

Chapter Six: The Second Missionary Journey 43

Chapter Seven: The Third Missionary Journey 75

Chapter Eight: Jerusalem to Rome 90

Chapter Nine: The Rest of the Story 110

Questions for Discussion and Application 116

Print References 122

Online References 123

 CHAPTER ONE

INTRODUCTION TO PAUL

2 The Life of Paul

 In his book, The Message of Acts, John Stott
comments on Luke’s writing of Acts 9 by saying, “Now that
Stephen and Philip have contributed their pioneer
preparations for the world mission of the church, Luke is
ready to tell the story of the two notable conversions which
launched it” (Stott, 1990, p. 165). The two conversions
mentioned by Stott are Saul of Tarsus (Acts 9) a Jew who
would eventually become the most prominent preacher to
the Gentile world. The second conversion was that of
Cornelius (Acts 10) who was the first Gentile convert. In
two chapters Luke, a Gentile, prepares the reader for the
opening of the gospel into the non-Jewish world. He gives us
the narrative of the preacher and the convert to illustrate the
small beginning of what would become a global movement.

Who was this man named Saul of Tarsus? Where

did he come from? What were his qualifications to become
possibly the greatest evangelist the world has ever known?
In this study we want to look at the life of Paul scripturally
as well as chronologically with Luke’s writing of Acts. We
are also aware that Paul was a prolific writer and a view of
his life would be incomplete without also looking closely at
the correlation between Luke’s accounts and the Pauline

3 The Life of Paul

epistles. As we look at the epistles we will, as much as
possible, try to understand the context of his writings
specifically as it relates to Paul’s physical condition and
geographical location. Let’s begin by taking a short glimpse
of what we know from the Scriptures about Saul of Tarsus
before he became Paul the preacher.

Background of the Apostle Paul

Pollock suggests Saul was born sometime in the first

century A.D. (1972, p. 4). Copeland (2007) suggest his birth
would have been roughly the same time as Jesus (p. 4).
There is no scriptural accounting for Saul’s birth date but the
general consensus among current scholarship is the first
century. Likely by the time we are introduced to Saul in Acts
7 at the murder of Stephen he is forty years of age even
though he is called a “young man” (Acts 7:58). The phrase
“young man” is derived from the Greek masculine noun
neanias that typically refers to a man between the ages of
eighteen to forty (Blue Letter, Strong’s 3494). Later in the
book of Philemon (v. 9) Paul calls himself an “old man” and
employs the Greek presbytēs that typically refers to someone
age fifty or more (Blue Letter, Strong’s 4246).

4 The Life of Paul

 We do know where Saul/Paul was born: Tarsus
(Acts 21:39; 22:3; 23:34). Tarsus was a major city in the
southeast corner of Asia Minor’s Cilicia province set
“between the mountain and the sea” (Pollock, 1972, p. 4).
Cilicia derives its name from one of its chief manufacturing
goods called cilicium, which we will discuss later. Tarsus
was a “fusion of civilizations” and was especially known as
a center of philosophy and literature (Pollock, 1972, p. 4).
Some have compared the city with the neighboring Greek
cities of Athens and Alexandria. McRay (2003) posits that
unlike Athens or Alexandria the institutions of higher
learning in Tarsus consisted of its own citizens (p. 23). This
suggests the residents of Tarsus were very keen on the idea
of higher education and took advantage of it. Suffice it to
say Tarsus was no simple place but a swarming
cosmopolitan city hosting a multitude of cultures within its
borders. This is in large part due to a sizeable artificial
harbor and its proximity to the Roman road.

We are also told Saul was born a Hebrew of Hebrew

ancestry and the tribe of Benjamin (2 Cor 11:22; Phil 3:5;
Rom 11:1). Pollock suggests Paul’s father was a master
tentmaker who worked with leather and cilicium: cloth

5 The Life of Paul

woven from the hair of large longhaired goats common to
the area (1972, p. 5). Tent making must have been a
profitable business given the statements above and
concerning the activity of merchants coming in an out of the
harbor and the Roman road. However, the label “tentmaker”
might be a little misleading if viewed from a modern
perspective. The Greek term skēnopoios portrays one who
works with leather as opposed to someone who simply
weaves tent cloth from goat hair or the more modern idea of
canvas sewn tents (Acts 18:3) (McRay, 2003, p. 23).

Most importantly to the context of Saul’s eventual

conversion and missionary endeavors was the fact that he
was not only a Hebrew but also a citizen of Rome (Acts
22:25-29). There is much discussion as to how Paul obtained
this citizenship and scripture does not enlighten us to it. It is
possible to speculate that either his father or another ancestor
purchased this citizenship. No matter the circumstances we
know this citizenship would eventually prove advantageous
to the furtherance of the Gospel of Jesus Christ. The idea of
Paul’s citizenship also helps us to answer the question of
why he is called by two names, Saul and Paul.

6 The Life of Paul

 Because of the chronology of the Book of Acts there
is a tendency to think Saul the Jew and Paul the Christian; or
to assume the name change was directly related to his
conversion. This is not necessarily true. Because Paul
possessed Roman citizenship he would have possessed three
names given to him at birth, this was called the tria nomina
(McRay, 2003, p. 26). Even though Paul was a Jew, his
parents would have to have provided three names for the
official records of Rome. In other words, Saul was likely his
first name and Paul would have been the equivalent of a
second name (or the modern middle name) but we are not
privy to his family or surname. From this, we might surmise
that after conversion Saul preferred to be known by his
second name in order to possibly distance himself from his
notorious past. However, the name Saul would not have
been lost or abandoned completely as he would have had to
give the tria nomina when dealing with the Roman
government. It is also plausible to think that when working
with Jews he preferred to be called by his Hebrew name,
Saul; and when working with Gentiles, Paul. For the sake of
clarity we will use Saul when speaking of pre-conversion
and Paul after conversion.

7 The Life of Paul

 Saul of Tarsus was also an educated man. Aside
from the normal education offered to Hebrew boys Paul
furthered his understanding of Torah and the writings as he
studied with Gamaliel. Gamaliel was a Pharisee who was
obviously regarded as a man of wisdom by those inside the
Jewish family as well as those outside (Acts 5:34). Scripture
also tells us he “taught [Paul] according to the perfect
manner of the law” and was instrumental in Paul’s
zealousness (Acts 22:3 emphasis mine). Furthermore,
scripture indicates Gamaliel served on the “counsel” and
was instrumental in bringing peace to a volatile situation
between the Jewish leaders, Peter and the “other” apostles
(Acts 5). Suffice it to say Paul had received a high level of
instruction in the both Torah and traditions (Mishnah or oral
law) of the Israelite community. Paul’s admission to the
Galatians that he had “advanced in the Jews’ tradition
beyond many of my own countrymen” (Gal 1:14 ASV)
insinuates he excelled above his brethren in understanding of
the traditions. All of Paul’s training was obviously in the
plan of God. Paul’s higher education would serve as a tool
for his apologetic ministry as he preached the Gospel and
established and encouraged the churches.

8 The Life of Paul

 Everything in the life of Saul of Tarsus points
toward the providence of God. His education and skills
training all would become tools in God’s hands. The son of a
Pharisee who had been reared in the strictest manner would,
after his conversion, enter into the world of the Gentiles and
fulfill his divine purpose among those he had been taught to
despise (Acts 26:5). What a testimony to the power of God’s
ability to change hearts and minds. Even so, before there
was Paul the preacher there was Saul the Persecutor of the
church.

We know from scripture that Saul was a man of

passionate character. He told the Philippians that he was
zealous in persecuting the church and was blameless in his
keeping the law (Phil 3:6). This language indicates a man
who gave himself wholly to every endeavor of life. It would
appear that whatever Paul put his hand to do it was done
with all his might. This same zealousness; however, was also
put to a negative use as Saul sought to persecute the
fledgling Christian church.

The Murder of Stephen

Saul’s persecution of the church begins with the

brutal stoning of Stephen. Stephen had been one of the seven

9 The Life of Paul

chosen to oversee the administration of the growing
Jerusalem church. Stephen, says Luke, was “full of faith and
of the Holy Ghost” (Acts 6:5) and his ministry was
accompanied with miracles (Acts 6:8). This might imply he
too was zealous, not for his Jewish ancestry, but for his new
found faith in Christ. Pollock intimates that Stephen would
have been an intellectual match to Saul (1972, p. 9). Pollock
uses terms like “quick thinker” and “able controversialist” to
describe the Greek and Aramaic-speaking servant called
Stephen (1972, p. 9). His amazing Biblical acumen is
demonstrated in his powerful speech found in Acts 7 where
he details not only Israel’s history but its sin as well. This
speech was predicated on the fact that representatives of the
synagogue were unable to resist the “wisdom and the spirit”
of Stephen (Acts 6:10). Their inability to match wits with
this man of God leads them to produce liars who would
bring false witness leading to Stephen being brought before
the council. The final result of Stephen’s defense of Jesus
Christ was his being condemned to death by stoning and it is
at this vicious event where Stephen and Paul’s path cross.

Luke does not give us any apparent insight into the

effects the stoning of Stephen had on Saul. Luke does;

10 The Life of Paul

however, move rapidly into chapter 8 with these foreboding
words of Acts 8:1:

“And Saul was consenting unto his [Stephen] death.

And at that time there was great persecution against
the church which was at Jerusalem; and they were
all scattered abroad throughout the regions of
Judaea and Samaria, except the apostles” [KJV,
emphasis mine].
Notice several point about this scripture. First, Saul
“consented” or as the NIV translates, “giving his approval”
to the murder of Stephen. Secondly, the text seems to
indicate that persecution had already come to Jerusalem and
caused the saints to be scattered. Lastly, we see the apostles
had not been scattered but chose to remain in Jerusalem.
Saul joins into the existing persecution and takes it to a new
level. We read in the Book of Acts 8:3a, “…he made havoc
in the church.” This word “havoc” is an archaic word used to
refer to an army destroying a city or a wild animal tearing at
its meat (Guzik, 2006, pp. Sec. 3; Para. a).

Saul’s particular form of persecution was brutish

and violent; a fact Luke does not attempt to hide. Notice
further the words of Luke to describe Saul’s methods,
“entering into the house, and haling men and women
committed them to prison” (Acts 8:3b). By the time we

11 The Life of Paul

reach this point in the Acts narrative Saul appeared three
times (7:58; 8:1, 3). Luke is obviously doing his best to paint
the picture of the pre-converted Saul. Luke is also not averse
to telling the truth about the savagery of Saul.

He utilizes the Greek verb lymainomai, often

translated as “destroying” to describe Saul’s actions against
the church. This term is used once in the New Testament
(Acts 8:3; translated “havoc” in the KJV). This Greek verb
calls upon a similar word in the Psalm 80:13 (LXX) and is
used to portray “wild boars devastating vineyards; and the
destruction a wild animal brings on the body of another
beast” (Stott, 1990, p. 168). Given Luke’s penchant for
drawing attention to the plight of women and the poor, his
portrayal of Paul putting women into prison paints an
unsympathetic picture of horrible cruelty. Saul’s methods
were not restrained because of a Christian’s gender but he
brutally attacked anyone calling upon the Name of Christ.
Here again the zealousness of Saul in the way he seeks to
defend the God of his fathers.

We are not told how much time passes but Luke

chooses to leave Saul in Acts 8:3 and cross over to Philip the
evangelist. Saul’s story is not picked up again until Acts 9:1

12 The Life of Paul

where we see his plans to eradicate Christians has not
abated. We read these fearful words, “And Saul, breathing
out murderous threats against the Lord’s disciples…” Again
Luke calls upon animalistic language to illustrate Saul’s
temperament. It appears Saul had a plan to extend his
rampage out of Jerusalem and into Damascus. Stott (1990)
suggests Paul’s original plan was to contain the disciples in
Jerusalem and do away with them and thereby crush the
Christian movement (p. 168). Some had escaped Saul’s
dragnet and apparently made their way to Damascus.
Therefore, Saul asks the high priest for letters that he may go
and bring them back to Jerusalem (Acts 9:2).

At this point in Saul’s life Luke has painted

the picture of a man who is more of a wild animal than
human. An undomesticated man fanatically carrying out
what he believes to be a divine cause. In spite of this attitude
Saul would soon discover the true nature of God’s plan for
his life as he travels toward Damascus.

13 The Life of Paul

 CHAPTER TWO
CONVERSION AND CALL OF PAUL
(Acts 9:1-31)

14 The Life of Paul

 One can scarcely mention Paul within Christian
circles without being drawn to the narrative of his
conversion (Acts 9). Even Paul was prone to travel back to
his conversion experience as he wrote to the various New
Testament churches. His recollection never glorified the
deeds of his pre-conversion life but always glorified Jesus
Christ who had saved him. Writing to the church at Corinth
Paul speaks of his calling to be an apostle. His apostleship is
founded on the fact that at his conversion he had seen Jesus,
just like the other apostles (1 Cor. 1:1, 9:1, 15:7-8). Paul tells
the Galatians his conversion was the beginning of his
apostleship and that his calling was by the grace of God so
that Christ would be revealed through him as he carried out
his calling (Gal 1:1, 15-16; 1 Cor 15:10; Eph 3:7-8). As a
matter of fact, grace, would be the central theme of Paul’s
testimony.
It was by grace Paul was called to be an apostle and
delivered from sin (Rom 1:5; 7:7-8:2). This grace would also
be the catalyst for his ability to understand the mystery of
Christ (Eph 3:1-6). And it was the grace Paul experienced
that made him recognize his own abundant sinfulness (1 Tim
1:13-16). In the end, Paul would use the testimony of his
conversion to persuade men of their own sinfulness but also

15 The Life of Paul

of the great mercy of Jesus Christ. Just what happened that
transformed this persecutor into preacher of the Gospel?

On the Way to Damascus

Saul of Tarsus, as we mentioned earlier, had picked

up the cause of persecuting those of “The Way.” His
particular form of persecution was harsh and violent, the
kind, that causes men to tremble at the mention of his name.
His hatred for this new sect of Judaism following after a
cursed leader had to be dealt a serious blow in order to put it
down. As we suggested earlier Saul’s plan was to remedy
the problem in Jerusalem before it spread to other parts of
the world. The predicament, however, was he did not
contain it to Jerusalem and the message and messengers had
already reached Damascus (Acts 9:1-2).

Saul was going to Damascus, with letters from the

high priest, to imprison any who named the name of Christ
(Acts 9:3). His diabolical plans, to say the least, were
suddenly interrupted. As he and his unnamed companions
neared the end of their 150-mile (241 km) journey a great
light “flashed around him” (Acts 9:4). Luke tells us it was
nearly Noon when this light became visible (Acts 22:6). It
was the time of day when the sun is at its highest and

16 The Life of Paul

brightest but this light surpassed that of the sun. A voice
began to speak and Saul was keenly aware that he was in the
presence of the supernatural. “Saul, Saul, why do you
persecute me,” spoke the voice emanating from the light.
Saul responds with a question, “Who are you, Lord” (Acts
9:5)? Jesus reveals Himself to this prostrate and now blinded
man then orders him to go to the city where he would be told
what he must do (Acts 9:6).

Luke’s three accounts of Paul’s conversion vary

somewhat in detail. He records in Acts 9:7 that only Saul fell
to the ground while in Acts 26:14 Saul and all his
companions fall before the shining light. Luke also tells the
reader in Acts 22:9 that Saul’s companions did not hear the
voice while Acts 9:7 says they did. McRay (2003) suggests
this simply means the companions did not understand what
they were hearing (p. 53). He further suggests this difference
is similar in nature to the account found in John 12:27-29
where God speaks to Christ but to the crowd it only sounds
like thunder (McRay, 2003, p. 54).

Most of the differences in Luke’s account of Paul’s

testimony can be accounted for because of varying
audiences. In Acts 9 Luke is simply recording the story as he

17 The Life of Paul

had heard it. In Acts 22 Paul is testifying to Jews and as such
puts greater emphasis on those aspects of his testimony
appealing to Jews. In Acts 26 Paul is before King Agrippa
and again the audience necessitates that Paul contextualize
his testimony. Stott (1990) posits that all three accounts of
Paul’s testimony had four common elements:

1. He was carrying out violent, and religiously

sanctioned persecution against those of “The Way.”
2. As he went to Damascus to carry out the persecution
he was confronted with a great light and fell to the
ground.
3. All three testimonies have the same conversation
between Paul and Jesus.
4. This conversation includes both the call and
commissioning of Paul by Jesus to preach to the
Gentiles.
In Damascus

After his conversion Paul spends some days with the

disciples at Damascus and began preaching in the
synagogues (Acts 9:19-20). Paul entered into the synagogue
and declared that Jesus was the Son of God and quickly
became a powerful apologist for the person of Jesus Christ
(Acts 9:21-22). The Jews, nonetheless, were not satisfied
with his arguments and reminded him of his nefarious past.

18 The Life of Paul

In the end, they plotted to kill Paul but he is delivered from
death by the Damascus disciples (Acts 9:23-25).

Paul turns back toward Jerusalem to the followers of

Christ who are, rightly so, afraid of him (Acts 9:26). “”But
Barnabas took him and brought him to the apostles. He told
them how Saul on his journey had seen the Lord and that the
Lord had spoken to him…” (see Acts 9:27-30). Barnabas,
the son of consolation, had become the bridge between the
one who “breathed out murderous threats” and those whom
he had once threatened. Barnabas believed in Paul but more
importantly it seems he believed in the transforming power
of Jesus Christ. Paul, now accepted into the church,
continues his preaching ministry in Jerusalem but again
comes under the threat of death. The apostles obviously
decide it best for Paul to return to his home in Tarsus (Acts
9:29-30). Luke records the immediate result of their decision
in Acts 9:31:

“Then the church throughout Judea, Galilee and

Samaria enjoyed a time of peace. It was
strengthened; and encouraged by the Holy Spirit; it
grew in numbers, living in the fear of the Lord.”

19 The Life of Paul

CHAPTER THREE

THE FIRST YEARS

20 The Life of Paul

 Putting together an accurate timeline of Paul’s life is
quite difficult. One must piece together a multitude of clues
from the Pauline writings as well other data from history and
archeology to form any sort of chronology. Modern
scholarship dates Saul’s conversion somewhere around 34
A.D. Luke records Paul immediately began preaching the
name of Christ. According to Paul’s own writing he did not
spend much time in Damascus (Gal 1:15-17) but went east
to the deserts of Arabia. Pollock (1972) posits the time spent
in Arabia was a period of learning from Jesus and deep
meditation (p. 27). Copeland (2007) suggests it was a time
of “personal reflection, and revelations from the Lord” (p.
10). We are not made privy to the exact period of time Paul
spent in Arabia but most scholarship concludes it was no
more than three years (Gal 1:18) then he returns to
Damascus. In Damascus King Aretas had made plans to
arrest him but he was lowered over the wall in a basket (see
2 Cor 11:32-33 & Acts 9:23-25).

After leaving Damascus Paul goes to Jerusalem but

leaves for Tarsus under threat of death from the Hellenist
Jews (Acts 9:29-30). It is believed Paul spent approximately
five years in Cilicia and Syria (Copeland, 2007, p. 11).

21 The Life of Paul

While in this region Paul was busy with preaching and
teaching (Gal 1:21). Apparently other Christian brothers
heard of the powerful manner by which Paul was
proclaiming the gospel and they “praised God because of
me” (Gal 1:22-24). There is little detailed information about
the five years Paul spent in this region. However, we can
gather that churches were planted because Luke records Paul
writing to and then later going back through “Syria and
Cilicia, strengthening the churches”(Acts 15:41). Paul
informs us in his second letter to the Corinthians of the
persecution he faced in this region but also of the great
revelation he received from God (2 Cor 11:24-26; 12:1-4).

Luke records in Acts 11:25 that Barnabas came to

Tarsus to find Paul. After he had found him they departed
Tarsus and went to Antioch. We are told this preaching team
spent one year with the church teaching “great numbers of
people” (Acts 11:26). Antioch had been the place of refuge
for many Christ followers who fled due to persecution (Acts
11:19). When the apostles at Jerusalem heard of the great
revival happening in Antioch they sent Barnabas to help
them. Apparently Barnabas felt as if Paul could be of some
use among the Antioch church and thus traveled to find him.

22 The Life of Paul

This was obviously in the plan of God as, at Antioch,
Agabus prophesied of a coming famine to which the
brethren responded by sending gifts to the elders at
Jerusalem by the hands of Barnabas and Saul (Acts 11:27-
30). This event would help to form a powerful partnership
resulting in multitudes of new believers, as well as, churches
being established in Syria and Galatia (see Acts 12:25-16:5).

Although there is room for argument in these dates,

most scholars believe the early years of Paul’s ministry
(prior to the First Missionary Journey) took place sometime
between 34-47 A.D. (McRay, 2003, p. 83). Regardless of the
time frame there is one thing we can be sure of: Paul’s
ministry was abundantly fruitful.

23 The Life of Paul

 CHAPTER FOUR

THE FIRST MISSIONARY JOURNEY

(Acts 13:1 – 14:28)

24 The Life of Paul

 Paul’s life, to this point, can be viewed as a training
exercise ordained of God for what lie ahead. Everything we
know of Paul seems to point toward the providence of God
preparing him for the service of Christ. His great education,
Roman citizenship and zealousness for the faith of his
fathers served as schoolmasters, bringing him to a greater
purpose. Having been converted and trained Paul would now
embark on a journey to preach Christ where He had not yet
been named (Rom 15:20-21). Today we classify this as his
first missionary journey.

The journey began (and ended) in a place called

Antioch, which at that time, was filled with former Jewish
soldiers and proselytes (McRay, 2003, p. 100). Antioch was
a cosmopolitan city where various religions and cultures
diverged into one teeming mass. It was the third largest city
in the Roman world (Pollock, 1972, p. 44) and the home of
the first Olympic games (McRay, 2003, p. 100). In the midst
of this sprawling city a thriving and active church had been
planted.

We can easily conclude the church at Antioch was

not only unselfish with their finances but also tuned into the
voice of the Lord (Acts 11:27-30). It is in Antioch, during a

25 The Life of Paul

time of fasting and prayer, the Holy Ghost speaks to the
leadership. “Set apart for me Barnabas and Saul for the
work to which I have called them” (Acts 13:2). After more
fasting and prayer the leaders laid hands on these two men
and “sent them off” (Acts 13:3). The church had yet again
confirmed the call Paul had received at his conversion. And
now he and his partner, Barnabas, would begin to make their
way toward Jerusalem to deliver the gifts from Antioch.
Along the way they would preach and teach in multiple
cities seeing the hand of God in magnificent ways.

The Island of Cyprus

The first stop along the way was on the Island of

Cyprus. Acts 11:19, informs us the gospel had already been
preached in this place. Apparently the Gospel mission into
Cyprus had been a stellar success. Luke tells us Barnabas is
a native of Cyprus (Acts 4:3). Further, Luke records that
men from Cyprus had been instrumental in founding the
Antioch church (Acts 11:20). There is no information given
to the reader as to why the missionary journey begins in
Cyprus only that they sailed there first. Neither are we told
how long they stayed.

26 The Life of Paul

 The mission to Cyprus does, according to Luke’s
writing, note a shift in leadership. Prior to Acts 13:13 Luke
employs the phrase “Barnabas and Saul” but afterwards the
names are reversed. Luke also records a shift in the use of
the name Saul to that of Paul. As mentioned in Chapter 1
this was not a name change but a choice to use one of his
tria nomina. One cannot help but notice the timing of this
name shift as it parallels the work among the Gentiles (Acts
13:9). Luke does not state that Saul changed his name but
rather uses the phrase, “also called Paul” (Acts 13:9).
Previous to Acts 13:9 Paul is mainly working among Jews
and is called Saul - a Hebrew name. But as the work among
Gentiles begins the name Paul (Roman name) is used
exclusively. This speaks to Paul’s ability to adapt to the
surrounding culture so he might be able to “save some” (2
Cor 9:19-23).

While in Cyprus the team concentrates their efforts

on Salamis and Paphos by preaching in the Jewish
synagogues (Acts 13:5). McRay (2003) informs us that
Cyprus was divided into four districts (p. 115). He further
posits that Salamis and Paphos were the chief cities in two of
these districts (McRay, 2003, p. 116). From this point

27 The Life of Paul

forward we see a pattern in Paul’s ministry begin to develop.
When arriving in any particular city, the gospel would first
be preached at the synagogue (Acts 17:1-3). In the
synagogue Paul would reason with the Jewish leaders and
people, urging them to recognize Jesus as the Son of God.
The reader is not given much insight into the success of the
preaching at Salamis but only that the team had taken on a
new member, John Mark (Acts 13:5). On the other hand, we
are given much insight into the events that happened in
Paphos.

After having traveled the “whole island” the

evangelistic team comes to the city of Paphos (Acts 13:6). In
this city they come face to face with a “Jewish sorcerer and
false prophet” named Bar-Jesus but also Elymas (Acts 13:7,
9). Stott (1990) suggests that Elymas was sort of a “court
wizard” but not necessarily in the employment of the
proconsul Sergius Paulus (p. 219). He bases this idea on
Luke’s use of the word “attendant” which quite literally
means “just with” (Stott, 1990, p. 219). Elymas was also
known as one who toyed with astrology and occultist
practices while also proclaiming to be a prophet of the
Hebrew God (Pollock, 1972, p. 52).

28 The Life of Paul

 In contrast, Luke describes Sergius Paulus as an
“intelligent man” who had sent for Paul and Barnabas in
order to hear the Word of God (Acts 13:7). Apparently the
presence of Paul and Barnabas did not sit well with Elymas
who attempted to circumvent their efforts by “trying to turn
the proconsul from the faith” (Acts 13:8). It is at this point
we see both the zealousness and apostolic authority of Paul.
He rebukes Elymas for his “trickery” and perversion of what
is right and Elymas is made blind (Acts 13:9-11). This
miracle and stand for truth in the face of opposition leads to
an even greater miracle: the proconsul believed! The
teaching of Paul about the Lord accompanied by spiritual
demonstration combined to persuade this important man to
put his faith in Christ (Acts 13:12).

The Regions of Pamphylia, Antioch of Pisidia and

Lycaonia

Pamphylia

Having sailed from Cyprus “Paul and his

companions” come to the city of Perga and city in
Pamphylia (Acts 13:13). Luke first introduces us to
Pamphylia in Acts 2:10 informing us that some who
gathered to hear the preaching of Peter at Pentecost were

29 The Life of Paul

from this land. The city’s name means “of every tribe” (Blue
Letter, Strongs G3828). Again, we are not told why the team
chooses to go to Pamphylia. However, history tells us it had
a large Jewish population and geographically it was a “part
of Paul’s home province of Cilicia” (McRay, 2003, p. 117).
To the north of Pamphylia was Galatia and Cappadocia. To
the south was the Mediterranean Sea and westward lie the
Asia Minor cities needing to hear the gospel. We might
speculate that Pamphylia was chosen for its centrality to the
vast regions where the Name of Christ had to be preached.

Luke does not offer a vast amount of information

about what happened in Pamphylia only that John Mark
leaves their company (Acts 13:13). No reason is given for
this departure but we know John Mark’s decision later
becomes a point of contention between Paul and Barnabas
(Acts 15:36-40). Whatever the grounds for John Mark’s
departure Paul felt it revealed a weakness making him unfit
for the gospel ministry. However, Paul would later write to
Timothy and ask him to bring John Mark to him because he
is “profitable to me for the ministry” (2 Tim 4:11 KJV).

30 The Life of Paul

Antioch of Pisidia

Leaving Pamphylia (specifically Perga) Paul and the

other travelers move northeast to Antioch of Pisidian (Acts
13:14). Here again we find Paul entering into the synagogue
on the Sabbath (Acts 13:14). At this particular synagogue
Paul was given permission to speak provided he had a
“message of encouragement” (Acts 13:15). Paul sees this as
his opportunity and begins to speak about the Lord Jesus
Christ. Copeland (2007) divides this sermon into five main
parts:

1. A review of God’s dealing with Israel – Acts 13:17-

22
2. A proclamation that Jesus is the promised Savior –
Acts 13:23-26
3. A review of Jesus’ death and evidence of His
resurrection – Acts 13:27-37
4. A proclamation that salvation is now offered
through Jesus – Acts 13:38-39
5. A warning not to fulfill prophecy by rejecting God’s
work in Christ – Acts 13:40-41 (p.14)
Apparently his presentation of the gospel struck a
cord with many in attendance that day as he was asked to
stay until the next Sabbath (Acts 13:42). When the next
Sabbath arrived “almost the whole city gathered to hear the

31 The Life of Paul

word of the Lord” (Acts 13:44). This excitement for the
“word of encouragement” Paul had delivered resonated with
some but others were “filled with jealousy” (Acts 13:45a).
These began to mistreat and speak harshly to Paul. They
attempted to refute Paul’s teaching but he and Barnabas
spoke “boldly” to them (Acts 13:46-48). The Gentiles
received the word of the Lord but many of the Jews rejected
it and by doing so did what Paul had warned them not to do
in Acts 13:40-41. Persecution came to the evangelistic team
and they were cast out of the area but the disciples were
“filled with joy and with the Holy Spirit” (Acts 13:52).

Iconium

Paul repeats his evangelistic pattern of entering the

synagogue at Iconium and again the Jews who reject his
message react harshly (Acts 14:1-2). They attempted to stir
up the Gentiles against Paul and Barnabas but the Lord
“confirmed the message of his grace by enabling them to do
miraculous signs and wonders” (Acts 14:4). Luke records
Paul and Barnabas stayed quite some time in Iconium (Acts
14:3). Some speculate this season in Iconium was due to
Paul being sick as he mentions in Galatians 4:13-15. In the
end, the gospel did what it always does – divided believers

32 The Life of Paul

from non-believers. The Jews formed a plot to stone the
evangelists but it was discovered so they fled to Lycaonian
cities of Lystra and Derbe (Acts 14:6).

Lycaonia (Lystra and Derbe)

Amazing things happen for Paul and the gospel

while he and Barnabas are in Lystra. A man crippled in his
feet from birth is healed (Acts 14:8-18). As usual some
become envious of the ministry of Paul and their envy leads
to yet another attempt to kill him, this time by stoning (Acts
14:19-20; 2 Cor 11:25). They pelted the evangelist with
stones and when they thought he was dead dragged him
outside the city (Acts 14:19). The disciples gathered around
the lifeless body of Paul who got up and went back into the
city (Acts 14:20). Some speculate that Paul was actually
dead and the disciples gathering implies that prayer was
made resulting in Paul’s resurrection. Luke offers no insight
into whether this is the case or not and as such we should not
carry the text too far. The next day they left for Derbe where
they preached the gospel and won over many disciples (Acts
14:21a).

33 The Life of Paul

Back Again…

After Derbe, Paul and his companions began to back

track through the places they had previously preached:
Lystra, Iconium and then Antioch (Acts 14:21b). The
message to these fledgling churches was simple: Do not
allow trials to take away your faith (Acts 14:22). Not
wanting to the leave the new churches leaderless Paul and
Barnabas appointed elders (Acts 14:23a). After a time of
fasting and prayer they “committed them to the Lord, in
whom they had put their trust” (Acts 14:23b).

Eventually Paul and Barnabas go back through

Pisidia then to Pamphylia. They preached the word in Perga
and traveled south to Attalia. From there they sailed back to
Antioch “where they had been committed to the grace of
God” (Acts 14:26). The church was gathered together and
Paul and Barnabas shared the good news of what God had
done through them and they stayed in Antioch a long time
(Acts 14:26-28).

34 The Life of Paul

 CHAPTER FIVE

CHURCH PROBLEMS

(Acts 15:1-41)

35 The Life of Paul

 Acts 15 provides a pivotal shift in the life of the
church and the ministry of Paul. During the first missionary
journey multitudes of Gentiles were converted to
Christianity. This was obviously the will of God, but it also
caused a certain amount of frustration. How would these
non-Jews fit into what was still primarily a Jewish body?
Shelley (2008) rightly describes the first century church…

“Since the whole company was devoutly Jewish,

they remained loyal, for a time, to their Jewish law
and continued to worship in synagogues and at the
temple. In all outward respects their life-style
resembled any other Jewish sect of the time. The
disciples called their new movement “The Way,”
emphasizing their belief that Jesus would lead his
followers to the Kingdom of God” (p. 16).

In his book, Turning Points, Mark Noll emphatically

positions the early church as a mere extension of Judaism
that was not completely its own until the fall of Jerusalem in
70 A.D. (Noll, 2000, p. 25-27). The Jewishness of the early
church has a multitude of implications. Was the new church
supposed to simply be a branch of Judaism? Or, as Shelley
(2008) later asserts, had the resurrection of Christ and the

36 The Life of Paul

coming of the Spirit ushered in an exclusively new way of
worshiping God (p. 17)? Nowhere does the clash between
the old and the new reveal itself more than in Acts 15 and
the question of circumcision.

Luke records “some men came from Judea to

Antioch” teaching the Gentile converts must first submit to
the right of circumcision in order to be saved (Acts 15:1).
The reaction to this teaching was mixed and caused no small
conflict. Stott (1990) argues these teachers were attempting
to declare that only Moses could finish what Jesus had
started (p. 243). Paul and Barnabas vehemently countered
this false teaching and it was decided they, along with other
disciples, should go to Jerusalem and seek an answer from
the apostles (Acts 15:2-3; see also Gal 2:1-2).

For Paul this was no small issue! It was not just

about the cutting of the flesh; it was about justification. This
question had to be settled otherwise the gospel of Christ
would be divided: one salvation for Jews and another for
Gentiles. This could not be, Christ had torn down the wall of
partition making two bodies into one and bringing peace –
not division (Eph 2:14-18). There could only be one faith
and that faith would be centered in Christ’s efficacious work

37 The Life of Paul

of atonement and not by the fleshly works of man (Eph 4:5;
Titus 3:5). How then could there be unity between the
converted Jews and Gentiles?

The arrival of Paul and his companions to Jerusalem

and the news of God’s work through them brought great joy
to the brethren (Acts 15:3). The first to speak at this meeting
was Peter. He reminded the brethren of how God had called
him first to preach among the Gentiles. This calling was
confirmed when those from the house of Cornelius received
the Holy Spirit just like the Jews (Acts 10:1-43; 11:15-18).
Peter argued that the Gentile believers had been justified by
faith as the Jews had and that no other burdens should be
placed upon them. Paul and Barnabas then take the floor and
witness of the great miracles and signs God had done
through them among the Gentiles (Acts 15:12). The
audience listened in stark silence.

James, the leader of the Jerusalem Christians,

summarizes the arguments of Peter, Paul and Barnabas. He
then declares the testimonies of these men are in complete
agreement with the Old Testament prophet Amos (see Amos
9:11-12). Then James renders his judgment on the matter.
First he commends the Gentiles who are turning to God and

38 The Life of Paul

then cautions the church that it should not make it difficult
for them to do so (Acts 15:19). Then he asks for four
abstinences to be observed by the Gentiles:

1. From meats and other things offered to idols – Acts

15:20

2. From sexual impurity – Acts 15:20

3. From the meat of animals who have been strangled –

Acts 15:20; and,

4. From blood – Acts 15:20

These were never meant to be additions to the

salvific work of Christ. Rather these are guiding principles
to help keep unity between the Jewish and Gentile Christians
(McRay, 2003, p. 129). These were the church’s instructions
on Christian liberty. Paul would later expound on these
instructions as he writes to the Corinthian Christians
concerning their need to respect those who may be weak in
the faith (1 Cor 8:9, 13).

The elders and apostles at Jerusalem were happy

with James’ solution to the problem. At the close of the
Jerusalem conference a letter is written outlining the above
guidelines. This letter was to be distributed among the

39 The Life of Paul

Gentile believers by Paul, Barnabas, Judas named Barsabas
and Silas (Acts 15:22). Luke apparently had access to the
letter and thankfully chose to record it in his writing (Acts
15:23-29). Even though the Jerusalem conference had ended
well the implementation of the solution would prove to be
something of a problem.

The Return to Antioch and the Problem of Peter

The team leaves Jerusalem and returns to Antioch

with letter in hand and the brethren rejoice at its solution
(Acts 15:30-31). The new members who had joined the team
at Jerusalem, Judas and Silas, begin preaching to the
believers (Acts 15:32-34). Eventually Judas would depart
and make his way back to Jerusalem but Silas would stay
and accompany Paul on other missionary endeavors (Acts
15:40). After Judas’ departure Paul and Barnabas continue
their preaching ministry among the church helping it to grow
into full maturity but a problem was on the horizon.

The Apostle Peter apparently left Jerusalem

sometime after Paul and his companions but his destination
was the same: Antioch. Most of what happens during Peter’s
visit is recorded in Paul’s writing to the Galatians. Judaizers
who had continued to preach the circumcision of Moses and

40 The Life of Paul

keeping of the Law had bewitched the Galatians. Peter,
asserts Paul, played no small part in the Galatians
bewitching by his actions at Antioch. He had set a bad
example and this had been used to the detriment of the
agreement made at the Jerusalem conference.

According to Galatians Peter arrives at Antioch and

allies himself with the Gentile believers. He was taking his
meals with them and enjoying their fellowship. It can be
reasonably assumed Peter was not only eating ordinary
meals with the Gentiles but also the Lord’s Supper. By doing
this Peter was in alignment with the Jerusalem conference
but more it signified his approval of them (Hansen, 1994, p.
62). Then “certain men came from James” (Galatians 2:12)
and Peter, fearing what those of this group might think,
distanced himself from the Gentile believers. Paul does not
give the identity of these men and neither does he discuss
what they must have said to cause Peter to surrender but it
obviously caused Peter to reconsider his previous
convictions. Hansen (1994) suggests this group was not a
reference to Jewish Christians but to non-Christian Jews (p.
63). After all, Peter had brilliantly defended the non-Jews
justification by faith because of his experience with

41 The Life of Paul

Cornelius. But now he has shrunk back and done so to the
potential detriment of the church.

The Gentiles must have been deeply hurt as the one

who had been “extended the right hand of fellowship” (Gal
2:9) was now slapping that same hand. The actions of Peter
caused a terrible rift even to the point that Barnabas was “led
astray” by the hypocrisy. This hypocrisy was more than Paul
could take, after all, the issue had been settled in Jerusalem
and there should be no division. Paul confronts Peter with
his double standard and then gives a brilliant defense for
justification by faith (see Galatians 2:11-21). This incident
had the propensity to destroy and divide the work of God but
apparently Peter saw the error of his ways and repented.
Later Peter would refer to Paul as “our dear brother” (2 Peter
3:15).

42 The Life of Paul

 CHAPTER SIX

SECOND MISSIONARY JOURNEY

(Acts 16:1 – 18:22)

43 The Life of Paul

 Paul may have operated in the missionary ministry
but his heart was that of a pastor. After some time in Antioch
Paul apparently felt the need to return to the churches that
had been previously established. Luke records Paul’s
feelings in Acts 15:36:

Some time later Paul said to Barnabas, "Let us go

back and visit the brothers in all the towns where we
preached the word of the Lord and see how they are
doing."

Paul’s pastoral burden compelled him to ensure that

believers were growing into maturity. Luke uses the Greek
word, episkeptomai, which is translated as “visit” (Blue
Letter, Strongs G1980). This word means more than simply
dropping by for a short conversation. Stott (1990) states this
word carries the connotation of, “pastoral insight, and is
used of visiting the sick and looking after widows and
orphans” (p. 259; see also Mat 25: 36, 43 & James 1:27).
This great apostle’s concern for spiritual formation serves as
an example to all missionaries, pastors and church planters
today.

Those who are called to the pastoral ministry are

especially indebted to Pauls’ writing. In an article entitled,

44 The Life of Paul

Rediscovering Pastoral Ministry, Richard Mayhue contends
that Paul provides a detailed job description for pastors in
the books of 1 and 2 Thessalonians. Pastoral responsibilities
can be found outlined as follows (Mayhue, 2005, pp. 11-12):

Praying 1 Thessalonians 1:2-3; 3:9-13

Evangelizing 1 Thessalonians 1:4-5, 9-10

Equipping 1 Thessalonians 1:6-8

Defending 1 Thessalonians 2:1-6

Loving 1 Thessalonians 2:7-8

Laboring 1 Thessalonians 2:9

Modeling 1 Thessalonians 2:10

Leading 1 Thessalonians 2:10-12

Feeding 1 Thessalonians 2:13

Watching 1 Thessalonians 3:1-8

Warning 1 Thessalonians 4:1-8

45 The Life of Paul

 Teaching 1 Thessalonians 4:9-5:11

Exhorting 1 Thessalonians 5:12-24

Encouraging 2 Thessalonians 1:3-12

Correcting 2 Thessalonians 2:1-12

Confronting 2 Thessalonians 3:6, 14

Rescuing 2 Thessalonians 3:15

Paul not only faithfully modeled the above as he
worked with appointed elders but also expected the elders to
model them to the local churches. Paul’s commitment to
these traits enabled him to spiritually form church leaders.
The hope was that local church leaders would in turn carry
out their duties and thus produce maturity in the church
members.

Checking back with the established churches was

not Paul’s only goal. He also desired to preach Christ in
those places where the Name had not yet been heard (Rom
15:20-21). These are the motives behind the second
missionary journey. This time; however, Paul would embark
on this expedition with a new team of companions. This

46 The Life of Paul

team would reach into territories on a new continent.
Nevertheless, this journey into uncharted and un-churched
fields would also be cause for greater persecution. It is also
on this journey that Paul begins his practice of letter writing
to the established churches; a habit we can be thankful for in
our modern times.

The influence of the Pauline writings is

immeasurable. Martin Luther (1483-1546 A.D.) was deeply
impacted by Paul’s letter to the Romans. Luther had earned a
doctorate of theology and was a professor at the University
of Wittenberg (Germany). As he prepared to lecture on the
book of Romans he was captivated by the words, “The just
shall live by faith” (Rom 1:17 KJV). A revelation came to
Luther. His sinfulness could not be assuaged by his good
deeds but could only be justified as he put his faith in the
work of Christ at Calvary. This spawned Luther’s break with
the Catholic Church and was the catalyst for the Protestant
Reformation. The reformation of the church happened when
a professor went back to the Pauline writings to discover the
truth of God’s graciousness. Luther is just one of countless
examples of those who have been inspired toward godliness
by reading the writing of Paul.

47 The Life of Paul

The Journey Begins.

Like Paul’s previous journey this one would also

begin and end in the city of Antioch. But unlike the first it
would have a rough and tumble beginning as personal
conflict came between Paul and Barnabas. The conflict arose
out of the desire for Barnabas to take his cousin, John Mark,
along with them (Col 4:10). Paul was apparently not willing
to do this believing that John Mark’s departure in Acts 13:13
was a sign of being unfit for gospel work. The conflict
became so great between these two men that it was decided
that a separation was necessary. Barnabas and his cousin
John Mark returned home to the island of Cyprus. This must
have surely been a sad moment for these men but it did not
become an irreconcilable difference because we read later in
Paul’s epistles that they had settled their differences (see 1
Co 9:6; Col 4:10; 2 Ti 4:11; Phlm 24). One might view this
temporary separation as an opportunity for others to be
engaged into the ministry of the gospel.

Paul, however, selects Silas (who was a prophet;

Acts 15:32), and they depart Antioch going through Syria
and Cilicia “strengthening the churches” (Acts 15:41). Three
times in the book of Acts Luke uses the term

48 The Life of Paul

“strengthening.” Two times he records that the “disciples”
were strengthened (Acts 14:22; 18:23) and once he uses the
term in relation to the church (Acts 15:41). The Greek,
epistērizō (Blue Letter, Strong’s G1991), is derived from
two Greek roots; epi and stērizō (Blue Letter, Strong’s
G1909 & G4741). Together this word is translated in the
English as either “confirm” (KJV) or “strengthen” (NIV,
ESV, NASB, NKJV). Taken literally the word implies
positioning someone in a firm or strong place. To strengthen
the churches was an act of pastoral oversight whereby the
missionary team enabled them to be strong in their faith and
the love of the Lord. One particular way they “strengthened”
the churches was to carry with them the letter that had been
issued at the Jerusalem Council (Acts 15:22-23, 27). The
Gentile believers would now have clear teaching to rely
upon when confronted with traveling Judaizers.

There is some minor debate concerning some of the

language of Acts 15:33-40. In Acts 15:33 the reader is told
that both Judas and Silas are sent back to “those who had
sent them” (Jerusalem apostles, Acts 15:22). These two men
had been sent by the Jerusalem apostles with Paul to deliver
the letter to the Gentile believers at Antioch. However, in

49 The Life of Paul

Acts 15:34 we are told that Silas had been selected by Paul
to accompany him on his second missionary journey. The
King James Version further complicates this because it adds
the words, “Notwithstanding it pleased Silas to abide there
[Antioch] still” (Acts 15:34, emphasis mine). No other
English version of the Bible contains this verse. Most
scholarship agrees it was a later addition by copyist of the
Greek manuscript in an effort to add continuity to the
narrative (McRay, 2003, p. 192). The question then is this,
“How could Judas and Silas be gone back to Jerusalem and
then one of them be chosen to accompany Paul on his
journey?” If you accept the KJV rendering you must assume
Acts 15:33 is in disagreement with Acts 15:34. If you omit
Acts 15:34 (as most translations do) you have to assume that
Silas had gone to Jerusalem and then returned back to
Antioch. Since the text does not offer a definite time
between the departure of Judas and Silas and the beginning
of the second journey this might be an appropriate
assumption.

Paul and Silas travel the 150-mile (241km) journey

from Antioch to Derbe and Lystra. Previously while in this
area a lame man had been healed and Paul had been stoned

50 The Life of Paul

(Acts 14:6-20). It is in this area that Paul picks up another
traveling companion, that is, Timothy (Acts 16:1-3). Luke
gives little information about this young man who was
probably between the ages of eighteen and twenty-two
(McRay, 2003, 134). Luke’s only insight is that he had a
good reputation among the brothers at Lystra and Iconium
(Acts 16:2). What we do know of him comes mostly from
Paul’s letter written to him. Timothy was of both Jewish and
Greek heritage. His mother was a Jew and his father Greek
(2 Tim 1:5; 3:15-16). Luke records that Paul circumcised
Timothy before leaving on their journey.

Apparently Paul thought it culturally expedient,

given the territory they were entering, that Timothy be
circumcised. Because Timothy was of mixed heritage Paul
obviously thought it would serve him well to be recognized
for his Jewish-ness. This does not infer that Timothy’s
salvation rested upon this act of circumcision and neither did
it condemn him. Neither should we assume that Paul was
rebelling against the Jerusalem Council or somehow siding
with the Judaizers. This same Paul also refused to
circumcise Titus under different circumstances (Gal 2:3-5).
Timothy, on the other hand, having a Jewish mother would

51 The Life of Paul

have been considered an “apostate Jew” because he had not
been circumcised (Guzik, 2006, Acts 16:section 1.e.i.).
Therefore, we can conclude Paul’s purpose of circumcising
Timothy was not for salvation; but was a way to remove any
obstacle to bringing the gospel to the Jews in the region.

Paul, Silas and Timothy now make their way into

the region of Phrygia and Galatia (Acts 16:6). This region
would have also included Iconium and Antioch of Pisidia
(Copeland 2007, p. 21). It is also while in this region the
team apparently decides to go toward the Asian city of
Ephesus. This was obviously not the will of God at this
moment and the Holy Spirit forbade them to go (Acts 16:7).

Having been forbidden by the Spirit to preach the

gospel in Asia the team makes their way to Mysia. It seems
the plan of the team was to go from Mysia to Bithynia but
again they surrender to the will of God who, by His Spirit,
prohibits them (Acts 16:8). Instead they move toward Troas
where Paul has the now famous Macedonian vision of a man
calling out for his help (Acts 16:9-10, 12). Paul assumes this
vision, coupled with the Spirit’s direction concerning
Ephesus and Bithynia, is the voice of the Lord giving them
assurance of their next steps.

52 The Life of Paul

 Acts 16 also informs the reader that Luke, the
physician (Col 4:14), joins Paul, Silas and Timothy on this
journey. One can note the language of Acts 16 and the use of
the word “we,” which implies Luke had been added to the
team. Some see Luke’s entry to the team at this time as
providential because of his medical skills. We are told in 1
Timothy 5:23 that Timothy suffered frequent stomach
ailments. Also, it seems, the apostle Paul also had health
problems. Paul’s enemies referred to him as physically
“weak” (2 Co 10:10). Paul testifies of his own physical
problems when he informs the Galatians that the reason he
stayed to preach among them was because of a “weakness of
the flesh” (Gal 4:13). Some attempt to allegorize Paul’s
admission to the Galatians as something of a spiritual nature.
However, other Bible translations render this verse to say
“bodily ailments” (ESV, RSV), “bodily illness” (NASB), or
as “infirmity of the flesh” (ASV). The New Living
Translation (NLT) renders this verse like so, “Surely you
remember that I was sick when I first brought you the Good
News of Christ.”

All of these references by Luke and Paul utilize the

same Greek word, astheneia, which can be used to describe

53 The Life of Paul

someone who is weak or feeble because of poor health or
sickness (Blue Letter, Strong’s G769). This might also give
us insight into what Paul calls his “thorn in the flesh” (2 Cor
12:7). From this evidence we can suppose that Luke’s
joining the team was not only providential because of his
role as recording secretary but also a necessity because of
his medical skills.

Having been led of the Spirit the evangelistic team

crosses the Aegean Sea into Macedonia (Europe) into the
city of Samothrace and then moving onto the city of
Neapolis (Acts 16:11) and from Neapolis they go to the
chief city of Macedonia: Philippi (Acts 16:12). Philippi
would become an abundantly fruitful harvest field for Paul
and his companions but it would also be a place of extreme
persecution and testing.

In Philippi

The people of Philippi were, at their core, proud

Roman citizens (Acts 16:21). This major city was named
after the father of Alexander the Great, that is, King Philip of
Macedon. Unlike the cities Paul and his company had
previously visited Philippi had virtually no Jewish
population. The custom of Paul was to enter a city and then

54 The Life of Paul

enter the synagogue to preach, not so in Philippi. The
implication is that there were not enough Jews in this large
city to be able to have a synagogue (Unknown, n.d., p. para.
1). Philippi was also known as a gold mining town and as
such enjoyed a prosperous lifestyle even under Roman
occupation (Miller, 2004, p. 309). It was in this affluent,
Roman occupied city that God would choose to begin the
first church on the continent of Europe by the hands of Paul,
Silas, Timothy and Luke.

Arriving in Philippi the evangelists went outside the

city gate on the Sabbath to find a place to pray (Acts 16:13).
While near a river outside the gate they sat down and began
to talk to some women who were also gathered together.
One of those in the crowd was Lydia, a seller of purple cloth
who hailed from the city of Thyatira (Acts 16:14). Luke tells
us Lydia was already a worshipper of God but during the
riverside chat her heart was opened and she “responded to
Paul’s message” (Acts 16:14b). The evangelists made full
use of being near the river and Lydia was baptized as well as
the “members of her household” (Acts 16:15). She then
persuaded the group to come and stay in her home (Acts
16:15b).

55 The Life of Paul

 Apparently the brethren had established a “place of
prayer” in Philippi and were making their way to it when
confronted by a demon-possessed slave girl (Acts 16:16).
She was in the employ of some ruthless individual who
prospered from her demonic affliction and ability to tell
fortunes (Acts 16:16b). She began to follow the team to the
place of prayer, shouting to the top of her lungs, “These men
are servants of the most High God, who are telling you to be
saved” (Acts 16:17). Her message was true but her
persistence in screeching out this message became an
annoyance to Paul who rebuked the spirit within her and she
was delivered (Acts 16:17-18). Her deliverance obviously
took away her abilities as a fortune-teller and also her ability
to make money for her owner. This did not set well with the
owner. He seized Paul and Silas, took them before the
authorities accusing them of disrupting customs that were
“unlawful for us Romans to accept or practice” (Acts 16:19).
Other concerned citizens joined the slave owner and this
group convinced the magistrates to have Paul and Silas
flogged and put into prison (Acts 16:19-24; also see 1 Thess
2:2 & Phil 1:30).

56 The Life of Paul

 It is estimated the nearly 25% of Paul’s missionary
ministry was spent in prison (McRay, 2003, p.146). This is a
point Paul would later use to his benefit as he defended his
apostleship against the attacks of his enemies (2 Cor 11:23).
Philippi, being a Roman colony, would have had Roman like
prisons. This did not mean Roman luxury! Rather this was a
small cellar like room that would have been poorly lit and
probably damp. Remember that both Paul and Silas had been
flogged prior to being imprisoned. Pollock (1972) quotes
Pastor Richard Wurmbrand, who had been frequently
flogged in Communist prisons, who is describing what
flogging feels like, “The blows burnt like fire. It was as if
your back were being grilled by a furnace, and the shock to
the nervous system was great” (p. 97). Imagine the scene if
you can. Paul and Silas are beaten then their bloody and
bruised bodies are dragged down the hard stone stairs then
locked into a cold, damp, dark cellar. What was the response
of the evangelists? Singing! What was God’s response to
their songs of praise? A delivering earthquake, and, more
importantly, another convert to Christianity – their jailer
(Acts 16:25-34).

57 The Life of Paul

 After baptizing the jailer and his family the
evangelists share a meal with them (Acts 16:34). The jailer
informs Paul that the magistrates were now prepared to
release them from prison but Paul confronts them with the
fact that he is a Roman citizen. He questions their motives
for releasing him. The magistrates are “alarmed” at the news
and go to great measures to try and “appease” Paul and
Silas. Eventually they ask them to leave the city and most of
the evangelistic team complies; but not before encouraging
their new brothers and sisters in Christ (Acts 16:35-40).
Luke chooses for an unknown reason to stay behind in
Philippi. This is evidenced by the change in the use of “we”
to the use of “they” when speaking of Paul and his
companions (Acts 16:40; 17:1). Luke joins the company of
those converted in Philippi: Lydia and her family; the jailer
and his family, Eudoia, Syntyche, Szygus and Clement (Phil
4:2-3).

In Thessalonica

After leaving Philippi the mission to Macedonia

picked up speed. The team of evangelists make their way
through the cities of Amphipolis and Appolonia and then
come to Thessalonica, “where there was a Jewish

58 The Life of Paul

synagogue” (Acts 17:1). Miller (2004) gives a brilliant
summary of this town and the events concerning the
preaching of the gospel:

One of the many towns that ran off the apostle Paul,
Thessalonica is located on the coast of northern
Greece. Paul converted many people there, but some
Jews stirred up a mob and charged the house where
Paul had been staying. He wasn’t there, so they took
the homeowner before the city council and charged
him with treason for giving allegiance to Jesus as
king. The council threw out the case, but believers
convinced Paul to leave town that night (p. 366).
In his epistles Paul writes of other things that
happened to him while in Thessalonica. He tells the reader
that he worked as a tentmaker and also received some
financial help from the believers at Philippi in order to bring
the gospel to the Thessalonians (1 Thess 2:9; 2 Thess 3:6-10;
Phil 4:16). Paul deems his time in Thessalonica to have been
successful because he was able to share both the gospel and
his life with them (1 Thess 2:1-10). He also wrote tenderly
of the great love and loyalty of the Thessalonian believers (1
Thess 1:1-8; 2:13-16; 4:9-10). Despite the angry mobs and
the rejection by his Jewish brethren Paul was able to look
back on his time in this city with great fondness.

59 The Life of Paul

In Berea

Having left Thessalonica the team moves on to

Berea. Paul and Silas enter the synagogue and find Berean
Jews who, in contrast to the angry Jews at Thessalonica,
were of “more noble character” (Acts 17:11). Why were
they considered nobler? The Bereans “received the message
with great eagerness” and “examined the Scriptures every
day to see if what Paul said was true” (Acts 17:12). This
implies two things: Paul’s apologetic ministry was rooted in
his knowledge of the Old Testament; and, he was able to
preach the gospel of Christ from those Scriptures.

Nevertheless, the pesky Jews from Thessalonica

would not stand by and allow Paul to “corrupt” their Berean
brethren. Many of them came to Berea and attempted to
cause great problems as the evangelists preached the Word.
Apparently it became somewhat of a violent thing because
Paul is whisked off to the coast and eventually to Athens
leaving Silas and Timothy behind (Acts 17:14-15).

Paul’s ministry not only had an effect on the Jewish

population but also many Greek men and women (Acts
17:12). Today’s minister would do well to learn from Paul
and his ability to meet people where they are and insert the

60 The Life of Paul

gospel into that context. We would do well to ask ourselves
the question, “How does one take an ancient faith and bring
it into a current cultural context without losing the
distinctiveness that makes it powerful and true?”

The question has historically been answered in three

ways. The first is to cling so tightly to the way one “does
church” as to obscure truth in favor of preferred methods or
traditions. In other words, when confronted with those
seeking to express their faith in a different manner the
tendency is to reject or renounce that person even though
they are not violating biblical truth. For example, J. Hudson
Taylor (1832-1905) chose to engage the Chinese culture by
adopting their native dress. This was not the way his
contemporaries were engaging (or some would say
disengaging from) culture and Hudson became the object of
ridicule and resigned from his sending organization. His
fellow missionaries, because of tradition and comfort, chose
to obscure truth from the Chinese by hiding behind their way
of doing things. When a Christian movement chooses
obscurantism they distort the gospel by isolating and
discriminating the very voices that might ensure future
success.

61 The Life of Paul

 The second method of engaging culture is to simply
cast off all restraint by absorbing cultural practices, even
when they are blatantly anti-biblical, into Christianity. This
is known as syncretism and it leads to a total destruction of
the gospel. By assimilating all religious practices into
Christianity, without examining them in light of Scripture,
leads to formulation of another gospel, which is, in the end,
no gospel at all (Gal 1:8-9). Mark Noll in his book, Turning
Points: Decisive Moments in Christian History, speaks of
the amalgamation of “confessional European Protestantism,
newer forms of Holiness teaching, and Pentecostal healing”
as the core by which the Zionist movement of Southern
African was formed (2000, p. 287).

In time this movement morphed into the Zionist

Christian Church (ZCC) and there was a gradual move
toward amalgamating the latter with animist and cultic
practices. Even though the ZCC have held to the Pentecostal
belief in miraculous healing, the power for such supernatural
acts comes from the Bishop who, for all intents and
purposes, has replaced Christ as mediator. The Bishop also
claims to speak on behalf of the ancestors and requires
certain rituals to be performed by the members as a way of

62 The Life of Paul

appeasing their forbearers (Crawford, 2007). The result was
supposed to have been a truly indigenous church but it gave
way to syncretism and the result was the destruction of the
gospel.

The balance between the distortion of obscurantism

and the devastation of syncretism is contextualization. There
are varying definitions of contextualization but Dr. Gailyn
Van Rheenen (2007) offers this insightful explanation as to
its connotation, “…translation of biblical meanings into
contemporary cultural contexts. Therefore, images,
metaphors, rituals, and words that are current in the culture
are used to make the message both understandable and
impactful” (p. 3). This definition offers a high view of the
Bible because it seeks to use what exists to illustrate biblical
truths instead of interpreting truth through cultural symbols.

One can see an example of contextualization by

looking to the exchange between Paul and the Stoics at Mars
Hill (Acts 17). Paul confidently defends Christ by calling
upon the voice of contemporary poets and pointing to the
symbol erected to an unknown god. However, most are not
like Paul, and the process of bringing culture and biblical
truth together can prove to be onerous. How then does

63 The Life of Paul

someone go about the duty of engaging culture so as to make
the message of Christ meaningful?

Recently the International Missions Board of the

Southern Baptist Church issued some guidelines for
contextualization. These seem to offer biblically balanced
principles to guide missionaries, whether foreign or
domestic, to engage culture without compromising the truth
of the gospel. Here is a summarization of the five guiding
principles:

1. The Bible is true. It should be studied and used to

judge the worthiness of all other books (Acts 17:11).

2. Bridges should be built through perceptively using

cultural elements to point toward biblical truths (1
Cor 15:1-4).

3. Missions should be incarnational. That is, ministries

should be tailored, within biblical parameters, to
adapt to the local culture. The language of the
culture should be learned and used so as to make the
gospel real and understandable.

4. Care should be taken not to elevate the religious

writings of the local culture (whether Christian or

64 The Life of Paul

 pagan) above the Bible. However, these writings
should be studied so as to better understand the
cultural context where the evangelist is working.

5. We must live a life of integrity and be ethically

sound in our evangelistic methodology (Graham,
2007).

There will always be those who slide from one

extreme to the other when attempting to engage culture for
Christ. Some will, for the sake of a supposed unity, accept
all religious teaching as equal. Others will isolate themselves
from the world and the lost in an effort to preserve their
particular way of life. Nevertheless, some will do the
important work of first understanding the cultural context of
the locale and region, judge it by the standard of biblical
truth and then discern through prayer how best to call a
nation or community to repentance.

In Athens

Eventually the evangelistic team of Silas and

Timothy are reunited with their leader in Athens (Acts
17:15). In Athens Paul is confronted with the enormous
problem of idolatry among the Greeks and the Jews (Acts

65 The Life of Paul

17:16-17). Pollock (1972) suggests the idolatry of this city
was what compelled Paul to stay and preach the gospel (p.
132). He further insinuates Paul had no intention of
evangelizing Athens but wanted to return to Thessalonica
where his friends were (Pollock, 1972, p. 112). As God
would have it Paul is invited by some Stoics and Epicureans
to address them at the Areopagus (Acts 17:18-21). He
preached Jesus and the resurrection to this skeptical brood of
pleasure seekers and phlegmatic philosophers (Acts 17:18-
21). Paul was shrewdly exercising the Athenian right of free
speech but his audience took him for an unlearned idiot a
“seed-picker” who spoke of a resurrected God named Jesus
(Pollock, 1972, p. 114).

In an effort to enlighten this babbling fool the

philosophers took him to the western side of the Areopagus
called Mars Hill. The same place where meetings were held
and jury’s were empanelled to hear trials of criminals and
philosophers alike. Paul was on trial for his preaching. As he
viewed the scene the astute preacher noticed the marble
shrines built to honor a plethora of gods. His eye’s lingered
on one particular statue that said, “To the Unknown God.”
Here was his opportunity to explain to them just who that

66 The Life of Paul

God is. He preached repentance and of coming judgment but
it were not only the statues that had stone ears. Most merely
listened so as to find ways to mock him while others simply
listened with no intention of action. There is little evidence
of either a revival or riot among the Jews, the God-fearing
Greeks or anyone for that matter; just a tolerant and
insincere nod of the head. (See Acts 17:15-34)

In Corinth

Paul, having pleaded his case in Athens, leaves and

walks the nearly fifty-mile journey to Corinth. It seems that
he is alone because at this point Timothy has been sent back
to Thessalonica (1 Thess 3:1-2) and there is no mention of
Silas or anyone else being with him. This aloneness in
Corinth was however temporary as Luke records the reunion
of the team in Acts 18:5. Corinth was a large and wealthy
city that lay on the western end of a finger like land bridge
leading to a larger but connected land mass in the Aegean
Sea. The shape of the land formed a natural harbor on its
northwest side called the Gulf of Corinth (McRay, 2003, p.
164). Pollock (1972) describes the city of Corinth as the
“City of Unbridled Love” (p. 119).

67 The Life of Paul

 Paul’s time in Corinth would prove to be very
productive both in conversions and writing. In Corinth Paul
meets a Roman couple named Aquila and Priscilla (Acts
18:1-4). They, like Paul, were tentmakers and Paul takes up
residence and a job with them (1 Cor 9:6-15). Paul receives
financial support from the Philippian church (2 Cor 11:7-10;
Phil 4:15) and also works as a tentmaker but he uses the
Sabbath to “reason” with the Jews (1 Cor 2:15). It is at this
point that he is joined once again by Silas and Timothy who
came bearing good news about what is happening in
Thessalonica (Acts 18:5; 2 Cor 1:19).

The good news brought by Silas and Timothy causes

Paul to write a letter to the maturing church. Today we call
this letter 1 Thessalonians and Copeland (2007) outlines its
purpose and theme as follows:

• Purpose
o To praise them for their steadfastness under
persecution.
o To instruct them concerning holy living.
o To correct any misunderstanding, especially
about the second coming of Christ.
• Theme: Holiness in view of the second coming of Jesus
Christ.

68 The Life of Paul

• Brief Outline:
o Personal reflections: 1 Thess 1:1 – 3:13.
o Apostolic instructions: 1 Thess 4:1 – 5:28 (p.
22-23).
During the early part of Paul’s ministry in Corinth
he had given himself to only preaching to the Jews (Acts
18:5). However, as usual, the Jews resisted the message and
Paul takes the message to the Gentiles (Acts 18:6). Paul,
says Luke, goes “next door” to preach to Titius Justus,
Crispus and his household and many other Corinthians (Acts
18:7-8). One should note that Crispus is the ruler of the
synagogue (Acts 18:8). Paul tells us in Romans 16:23 that
while in Corinth he baptized Gaius and also Stephanas and
his household (1 Cor 16:15).

Apparently Paul had plans on leaving Corinth but

before he did he received a vision from the Lord (Acts 18:9-
11). The Lord assures Paul that there are many in the city
that will believe the gospel. He is to continue preaching and
not be afraid. Most believe Paul remained in Corinth for
about eighteen months. During this time he also writes a
second letter to the Thessalonians (2 Thess 1:1).

69 The Life of Paul

 It seems as if the first letter did not answer all their
questions concerning the impending return of the Lord Jesus
Christ. Paul writes to clear up any misconceptions about this
matter. He also speaks to them concerning church discipline
for those members of the church who would not work. It
also seems the persecution from the Jews against believers
had not abated but had grown worse, and Paul writes to
encourage them to hold fast. Copeland (2007) outlines the
letter in this manner:

• Encouragement in persecution – 2 Thess 1:1-12

• Encouragement about the second coming of the
Lord – 2 Thess 2:1-17
• Exhortations to Christian living – 2 Thess 3:1-18 (p.
23)
Paul’s time in Corinth also saw him face a fair
amount of persecution from the Jews. He is brought before
Gallio, the proconsul of Achaia, charging that Paul "is
persuading the people to worship God in ways contrary to
the law” (Acts 18:12-17). Gallio declines to hear their
charges and has them thrown out of the court. The next part
of this narrative is quite interesting.

Having been ejected from Gallio’s court Luke

records “they all turned on Sosthenes the synagogue ruler

70 The Life of Paul

and beat him” (Acts 18:16). The phrase “they all” says Stott
(1990) possibly refers to a crowd of Gentiles who, in an act
of ant-Semitism, thrash Sosthenes who had apparently
replaced Crispus as the ruler (p. 299-300; also see Acts
18:8). The reason for the attack is unclear in the text and we
do not want to push it farther than is reasonable. After this
event Paul remains a short while in Corinth and makes his
way to Ephesus, accompanied by Aquila and Priscilla, where
the Spirit had earlier forbidden him to preach.

In Ephesus

On their way to Ephesus Paul does something rather

unusual by our modern thinking. While in Cenchrea he
shaves his head and takes a vow (Acts 18:18; Rom 16:1).
Some speculate this was part of a Nazirite vow but this could
not be because Paul was dwelling in the land of Gentiles
making it virtually impossible to keep the normal restrictions
of the vow (McRay, 2003, p. 173). Others state that one
could complete the vow outside of Israel and that Paul
shaved his head, which symbolized the end of his vow,
keeping the hair to be burned with other sacrifices at
Jerusalem when he arrives there for Pentecost (Stott, 1990,
p. 301; Acts 20:16; see also Num 6:5, 18). Though the

71 The Life of Paul

motive for the original vow is baffling, many scholars agree
that Paul shaving his head fulfilled a private vow he had
made to the Lord as an expression of thankfulness for His
protection while in Macedonia. Whether it was a personal or
Nazirite vow no one knows. Nevertheless, we must
understand Paul’s actions do not set precedent for New
Testament believers to be required to take vows. Paul is
simply exercising his Christian liberty in matters of little
importance to salvation.

Upon entering Ephesus Paul leaves Aquila and

Priscilla and goes to the synagogue to reason with the Jews.
They are interested in what Paul has to say and ask him to
stay. He refuses to stay but promises to return if it is the will
of God (Acts 18:19-20). Acts 20:22 would suggest Paul is in
a hurry to reach Jerusalem before the Feast of Pentecost and
provides a possible answer for his haste at Ephesus. He then
departs for Caesarea and then goes onto Antioch. Leaving
Antioch Paul goes to the region of Galatia and Phrygia
“strengthening the disciples” (Acts 18:23). While Paul is in
this region Luke offers a counter portrait of what is
happening back in Corinth.

72 The Life of Paul

 Aquila and Priscilla meet a Jew named Apollos who
is a native of Alexandria. He was someone who was
knowledgeable of both the Scriptures and the way of the
Lord. Apollos was preaching a strong message of repentance
and the baptism of John in the synagogues. Aquila and
Priscilla recognize that Apollos has great potential for the
Kingdom and take him under their tutelage. They helped
him to get a more adequate picture of God’s plan to save the
world through the atoning work of Jesus at Calvary.
Apparently the couple was successful in convincing Apollos
and he went on to become a great preacher of Jesus Christ in
Achaia (Acts 18:24-28).

The second missionary journey of Paul was

wonderfully blessed of the Lord. He was able to fulfill his
purpose of strengthening the church and the disciples and at
the same time establish more churches for the name of
Christ. His journey also afforded him the pleasant
opportunity to develop life long relationships. In this journey
we are introduced to great pillars of the faith: Silas,
Timothy, Luke, Aquila and Priscilla.

The reader is also given numerous accounts of

miraculous events that lead to the conversion of people to

73 The Life of Paul

the Christ, such as, the Philippian jailer, Gaius and his
household and even the ruler of the synagogue named
Crispus. The second journey took Paul and his companions
to the far-flung places of the earth and back again. All the
while we see God was at work in their lives empowering
them to preach the gospel in spite of hardship and
persecution.

74 The Life of Paul

 CHAPTER SEVEN

THIRD MISSIONARY JOURNEY

(Acts 18:23 – 21:17)

75 The Life of Paul

 It is reasonable to assume that Paul, having spent
some time in Antioch, was keen to fulfill his promise to
return to Ephesus (Acts 18:21). This trip would become
known as his third missionary journey. Like the second
journey Paul begins his trek in the regions of Asia Minor.
First he travels to Phrygia and Galatia to “strengthen the
disciples” (Acts 18:23). From these cities he makes his way
to Ephesus where the majority of this journey would be
spent and letters to the Galatians and the first letter
Corinthians would be written. When rioting broke out in
Ephesus, instigated by worshipers of Diana, Paul moved on
to Troas where God provides an opening to preach the
gospel. However, Paul seems to be concerned about Titus,
whom he had sent to the Corinthians but who had not
returned, thus, Paul moves on toward Macedonia to find
him. Entering the regions of Macedonia and Greece Paul
finds Titus and rejoices at the good news about the
Corinthian church. In Macedonia Timothy also rejoins Paul
and assists him in writing the second letter to the
Corinthians.

Leaving Macedonia Paul moves toward Achaia

(Greece) where he spends three months. It is from Achaia

76 The Life of Paul

(Greece) that Paul writes the letter to the Romans. This third
journey would then take this missionary from Achaia
(Greece) to Corinth and then onto Jerusalem but many stops
would be made along the way. Like the other journeys great
fruit would be harvested, the churches would be
strengthened but there would also be a great amount of
persecution. Nevertheless, Luke provides us with an account
of churches that are beginning to grow in their faith and in
leadership.

In the Regions of Asia Minor

Having left Antioch Paul enters the regions of Asia

Minor where he visits the churches in Galatia and Phrygia
(Acts 18:23). Luke provides little detail concerning these
visits but quickly moves on to Paul’s entrance into Ephesus.

In Ephesus

Paul had briefly been to Ephesus on his second

missionary journey but apparently was eager to make it to
Jerusalem for the Feast of Pentecost (18:19-21). He had left
the dynamic Roman couple Aquila and Priscilla in Ephesus
who had been instrumental in converting Apollos (Acts
18:24-28). There is no time wasted in Luke’s record of

77 The Life of Paul

Paul’s exploits on this second visit to the booming city of
nearly 200,000 people (McRay, 2003, p. 178).

“Did you receive the Holy Spirit when you

believed?” This was Paul’s question to a group of twelve
disciples of John the Baptizer when he met them upon
arriving in Ephesus. “No, we have not even heard there is a
Holy Spirit,” was their reply to Paul’s question. Paul then
questions their baptism and then, understanding they were
disciples of John, explains the necessity of baptism in the
Name of the Lord Jesus (Acts 19:1-4). The disciples must
have surely understood Paul’s instructions because they
were baptized in water and in the Spirit with the
accompanying sign of tongues (Acts 19:6). After this Paul
returns to his usual custom of entering into the synagogue
where he preaches Christ and His kingdom. After three
months of preaching Paul recognizes he is making no
headway because many from the synagogue are resisting the
message making it impossible to continue (Acts 19:8). He
then moves from the synagogue to the lecture hall of a man
named Tyrannus (Acts 19:11-20).

It was a typical custom for this type of lecture halls

to be used for instruction in the cool of the morning.

78 The Life of Paul

However, as the heat of the day reached its full measure the
halls would empty. It was also customary in Ephesus for
many not to work between the hours of 11am and 4pm. Paul
took full advantage of these customs to preach the gospel.
Having a place to meet and most of the city off work for a
few hours meant he could attract a crowd (Life Application
Bible, notes on 19:8). Paul used this strategy for nearly two
years (Acts 19:9-10) and God confirmed his ministry with
amazing miracles (Acts 19:11-20). Handkerchiefs and
aprons that had touched the Apostle were taken to the sick
and they were healed of their infirmities and delivered of
demonic possession (Acts 19:11). Other Jews in the area felt
as if the Name of Jesus Paul preached and the clothes he
touched were similar to the many occultist charms and
amulets used by the Ephesians to practice witchcraft.
Pollock (1972) offers this description of this city and its
obsession with magic,

…Ephesus, as Shakespeare says, was full of ‘Dark-

working sorcerers that change the mind.’ Magicians
treasured scrolls of curses and spells and knew the
grisly formulas to make them potent…They sold
abrcadabras written on strips of papyrus for wear
next to the skin to cure aches and pain…It was
famous for the study of the occult by those who
boasted they were in league with cosmic

79 The Life of Paul

 ‘principalities and powers,’ the superhuman forces
of darkness (pp. 142-143).
The Ephesians worshipped multiple gods but Paul
preached One God. The Ephesians would not quickly let go
of their polytheism and demonic traditions. The cloth soaked
with Paul’s sweat carried no magical power but was merely
evidence to these pagans that the One God Paul preached
was able to out-do the fetishes of their gods. Artemis may
have fallen from the sky but Christ came down from
Heaven. The magician’s spells may temporarily bring relief
but we have a God who has been touched by the infirmities
of His creation (Heb 4:15). The Ephesians may have built
one of the Seven Wonders of the World to honor Artemis
but Paul preached a God who would dwell in human temples
(1 Cor 3:16). This message of a greater than Artemis would
so enrage those who made their living by fashioning idols of
her that a riot would break out in Ephesus (Acts 19:23-41).

During the two years Paul was preaching at the Hall

of Tyrannus he was also writing to other churches.
Apparently he first wrote to the Corinthians but that letter is
lost to history (1 Cor 5:9). We do, however, have the letter
he wrote from Ephesus to the church at Galatia. His letter
would defend his apostleship (Gal 1:1-2:21) but would

80 The Life of Paul

primarily give a defense for the doctrine of justification by
faith (Gal 3:1 – 4:31). He urges the Galatians to not
surrender the high ground of Christian liberty for the lesser
bondage of the Judaizers (Gal 5:1-6:18).

Having made plans to leave Ephesus, Paul sends

Timothy and Erastus back to Macedonia (Acts 19:21-22).
Timothy, nonetheless, would eventually make his way to
Corinth at the request of Paul (1 Cor 4:17; 16:10-11). Paul,
on the other hand, did not leave Ephesus as planned but
remained for an undetermined period of time during which
he wrote another letter, with the assistance of Sosthenes, to
the Corinthians (1 Cor 1:1; 16:5-8). Today we call this the
book of 1 Corinthians but it was, in actuality, the second
letter written by the Apostle (see 1 Cor 5:9). The Corinthian
church had fallen into gross sin and Paul, the loving pastor,
was determined to not allow the enemy any further ground.
He urges the Corinthian Christians to walk united in love
and truth. The message of 1 Corinthians is strong and
powerful but also practical. Paul would help them to sort out
issues of sexuality and marriage; spiritual gifts and
communion; as well as, a host of other topics. It was a stellar
treatise on Christian living and Paul’s hope was they would

81 The Life of Paul

take heed to his words. Having finished the letter Paul sends
it by the hands of Titus (2 Cor 12:17-18).

In Troas

Leaving Ephesus Paul makes his way to Troas

where the Lord had “opened a door” for him (2 Cor 2:12).
Paul was hoping he might find Titus in Troas but this was
not the case. With some anxiousness about the welfare of
Titus, Paul moves on toward Macedonia hoping to find him
(2 Cor 2:13).

The Regions of Macedonia and Greece

Having passed into the regions of Macedonia and

Greece looking for Titus - Paul is finally reunited with him
(2 Cor 7:5-7, 13-16). The reunion was cause for celebration
because not only had they been brought back together but
Titus came with encouraging news from Corinth. They had
responded to Paul’s words and were back on the path of
truth leading to Jesus Christ. The letter Titus had delivered
and to which the Corinthians responded had been quite
severe in its rebuke. Paul then sets out to write a return letter
to them and this time he is assisted by his son in the faith,
Timothy, who had apparently met up with them in

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Macedonia. This next letter to the church at Corinth (2
Corinthians) would have a gentler tone than the first.

The book of Second Corinthians helps its readers to

understand the ministry of reconciliation that had been given
to them (2 Cor 1:1-7:16). Paul also commends the churches
at Macedonia for their generous financial help for the saints
at Jerusalem (2: Cor 8:1-9:15). Lastly Paul, once again, has
to defend his apostleship and authority against those who
were seeking to defame him (2 Cor. 10:1-13:14). This letter,
like the first, is put into the hands of Titus and two other
brothers (2 Cor 8:16-24). They were to deliver the letter and
also help in receiving the collection Paul had asked the
Corinthian church to receive for Jerusalem (2 Cor 8:6-8; 9:1-
5).

Paul moves on from the region of Macedonia and

moves south to Achaia (Greece) and onto the city of Corinth
(Acts 20:2-3). This would be the third time Paul would visit
but this time he came with certain hopes:

1. He hoped this visit would not be sorrowful – 2 Cor

2:1

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 2. He hoped he would not be an embarrassment to
them – 2 Cor 9:3-4

3. He hoped his visit would not “require stern

judgment” – 2 Cor 12:20-21; 13:1-3 (Copeland,
2007, p. 27)

However, it is during this visit that Paul writes his

letter to the church at Rome (Rom 16:23; 1 Cor 1:14; 2 Tim
4:20). This book would empower the Roman church to
understand the gospel’s power to save the lost. It would
outline for them how a sinner is justified and his or her life is
transformed because of Christ.

It seems multitudes of believers had joined Paul

while he was in Corinth. The book of Romans informs us
that no less than nine brothers had come to visit (see Rom
16). Apparently writing the letter to the Romans made Paul
desirous to be there in person, a sentiment he expresses to
his readers (Rom 1:8-13; 15:22-24). He also hoped to visit
Spain but first he needed to go to Jerusalem to deliver the
offering that had been received for the poor saints in
Jerusalem (Rom 15:25-29). Paul’s journey from Corinth to
Jerusalem would, however, prove to be fraught with
obstacles forcing him to change his plans.

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Corinth to Jerusalem and Many Points In Between

Acts 20 and 21 read like a tourist guide to ancient

Macedonia and Asia Minor. It is enough to make one’s head
spin trying to piece together all the events in the life of Paul
between Corinth and Jerusalem. The journey would be filled
with plots to kill him but also tearful departures from long-
time friends as Paul does the will of God in spite of the peril
he knows lies ahead.

In Troas

His first plan was to sail for Syria but Luke, who
apparently had rejoined the team, informs the reader of a
plot of the Jews to kill Paul (Acts 20:3). They change their
plans and go back through Macedonia (Acts 20:3-5). It
appears that seven members of the team go on to Troas
while Luke and Paul attempt to sail from Philippi to Troas
(Acts 20:5-6). However, their journey was severely impeded
by rough winds. What would have normally taken two days
now takes five (Acts 20:6; McRay, 2003, p. 197). Eventually
though Paul and Luke arrive in Troas and reconnect with the
other brothers and stayed seven days (Acts 20:6-12). At the
end of this seven days Paul takes the opportunity to speak to
the people (Acts 20:6-7). He was, to say the least, long

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winded and preached until midnight (Acts 20:7). A man by
the name of Eutychus falls asleep and falls out the third story
window (Acts 20:8-10). Paul assure the listeners that
Eutychus is not dead then goes down to him, throws himself
on him and Eutychus is resurrected (Acts 20:10). Evidently
this little interlude did not deter Paul from his preaching
because Luke records he ate a meal and continued until
dawn (Acts 20:11-12).

In Miletus

Paul continues his journey by going to Miletus

where he meets up with the Ephesian elders (Acts 20:13-38).
But before Paul gets to Miletus he makes several other stops
along the way:

• Walks to Assos – Acts 20:13

• Sails to Mitylene where he joins his companions –

Acts 20:14

• Together they sail past Chios, to Samos, Trogyllium

and then reach their destination: Miletus – Acts
20:15

Paul did not plan to stay at or visit Ephesus because he was

in a hurry to reach Jerusalem before the Feast of Pentecost

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(Acts 20:16). Nevertheless, the Ephesian elders come to
meet Paul at Miletus and they enjoy a time of fellowship as
Paul reports on the growth of the church but also the
enemies of the church (Acts 20:17-31). Departing from
Miletus the Ephesian elders are sad because of Paul’s
declaration to them that he would never again see them
(Acts 20:37). But with prayers and tears the elders send Paul
off toward Jerusalem (Acts 20:36). Luke gives us a more
intimate record of he and Paul’s emotions during this time in
Acts 21:1,“After we had torn ourselves away from them, we
put out to sea and sailed straight to Cos” [emphasis mine].

They arrived in Cos then onto Rhodes; then to

Patara and finally catching a ship bound for Phoenicia (Acts
21:1-2). On the way they sail past Cyprus to Syria and
making port in Tyre (Acts 21:3-6). They find disciples in
Tyre and stay with them for seven days. During this time
these disciples, led by the Spirit, intently attempt to persuade
Paul not to journey on to Jerusalem (Acts 21:4b). But at the
end of those seven days Paul and Luke press on as the
disciples and their wives send them off after a prayer
meeting on the beach (Acts 21:5-6). The evangelistic team

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sailed on to Ptolemais and then onto Caesarea where Luke
tells the reader they spent a “number of days” (Acts 21:10).

It is in Caesarea that Paul receives a prophecy from

a man named Agabus (Acts 21:10). Agabus warns Paul that
Jerusalem will not be kind to him. Paul would be bound and
put in prison at Jerusalem (Acts 21:11). The people appealed
to Paul to stay with them and not go to this terrible fate that
awaited him (Acts 21:12). Paul would not be deterred from
his providential journey and continues on toward his destiny
in Jerusalem. Other disciples join Paul on his trek and
having left Caeserea they reach Jerusalem and the brothers
receive them warmly (Acts 20:17).

The third missionary journey of Paul was, like the

other two, very productive. Much can be learned about the
Apostle and the early church by looking closely at this
journey. As Paul traveled preaching the gospel the early
church showed him great kindness and warmth. The early
church was quick to respond to the needs of their brothers
and sisters in Jerusalem by sending offerings with Paul. We
see in Ephesus a committed group of elders who were led by
the Spirit and willing to trust God even though they were

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anxious for Paul’s life. All in all, the early church
demonstrated a heart for the people and the work of God.

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 CHAPTER EIGHT

JERUSALEM TO ROME

(Acts 21:18 – 28:31)

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 During his last journey Paul seemed impatient as he
sought to get to Jerusalem to celebrate Pentecost. He was
held back in Tyre and Caeserea but now he finally arrives
carrying with him the collection received for the saints of
this city (Acts 20:16; 21:3-4, 7, 10; see also Rom 15:25-27).
As joyful as Paul may have been to at last reach Jerusalem
there must have also been some trepidation. He knew that
trouble awaited him in the city and he understood he would
be given over to those who would seek to destroy him. Yet,
Paul was willing to go, and, if necessary, give his life for the
defense of the Gospel (Acts 20:22-23; 21:10-11; 20:24;
21:12-14). It is with this resolve he enters Jerusalem and it is
with this resolve he would stand before governors and kings
to give testimony of his Savior, Jesus Christ.

Reporting in at Jerusalem

The brothers at Jerusalem were glad to receive Paul

and his traveling companions (Acts 21:17). After the
evangelistic team takes a day to rest they then report to
James and the elders to bring them news of what God was
doing through them among the Gentiles. The church was
overjoyed at what was happening but were also concerned
about rumors circulating among the Jewish Christians. The

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elders at Jerusalem had heard Paul was urging the Jews, who
were living and being taught along with Gentiles, to forsake
the teachings of Moses. They had heard Paul was telling
them to abandon circumcision and the traditions of Judaism
(Acts 21:18-21).

James and the elders, in an effort to dispel the

rumors, offer a proposal to Paul (Acts 21:22-25). There were
four men among the leaders of Jerusalem who had taken a
vow. Paul would be asked to join them in their vow, as well
as, pay their expenses for the various sacrifices needed for
its conclusion. This seems to be a reasonable proposal to
Paul and he complies. More than likely these men had, at
some point, taken a Nazirite vow because of some sort of
defilement. The vow typically lasted thirty days and then
was finished by a seven-day purification where the head
would be shaved and the hair burnt as an offering. It is
possible that Paul would still be carrying his hair he had cut
upon completing his personal vow in Cenchrea (Acts 18:18).
Luke informs the reader that Paul willingly fulfilled the
seven days of purification and bore the costs of the other
men (Acts 21:27; see also Num 6:9-14).

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 One must not look upon this scene as a picture of
disagreement between Paul and James. Both are now leading
large numbers of Christians and both are in complete
agreement on the tenants of the faith. James was not
advocating a works based salvation while Paul preached
justification by faith. These men were in agreement that faith
in Christ would bring salvation and salvation good works.
They did not disagree that God’s people should lives upright
and holy lives. The root of the tension seems to be whether
or not Jewish believers in Christ should continue to keep the
“customs” of Moses? In other words, this was not about
doctrine but “culture, ceremony and tradition” (Stott, 1990,
p. 342).

Copeland (2007) offers three opinions as to Paul’s

participation in this vow (pp. 30-31). First, Paul was acting
out of ignorance. Copeland (2007) says this is unlikely
because by this time Paul had already penned many of his
epistles forming his theology (p. 31). Secondly, Paul was
being a hypocrite. Again Copeland (2007) asserts this could
not be the case because of the mistreatment he had already
received for his teachings (p. 31). Lastly, he favors the idea
that Paul was acting “consistently with what he actually

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taught” (Copeland, 2003, p. 31). Paul was fully aware of his
emancipation from the Law and that the Law offered no
justification. Nevertheless, being a Jewish Christian, Paul
could choose to participate in the customs without
sacrificing the moral or ethical high ground of holiness or
justification by faith. His participation is not meant as an
endorsement for obedience to the Law under Christ but
rather as an act of Christian liberty exercised to keep the
unity between two large groups of believers (Copeland,
2003, p. 31).

As Paul is completing his vow he enters into the

temple where he comes in contact with some Asian Jews.
Apparently they had, like Paul, come to celebrate the Feast
of Pentecost in Jerusalem. The Asian Jews were incensed at
the presence of Paul in the temple, seizing him they then
accuse him of teaching against the Law (Acts 21:28).
Further, and more serious a charge, they accuse Paul of
bringing Trophimus into the temple area (Acts 21:29). This
causes a citywide stir and people “came running from all
directions” (Acts 21:30). These men were doing their level
best to kill Paul but he was miraculously saved by the

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intervention by the Roman commander, Claudius Lysias
(Acts 21:31-32; 23:26).

Historical records indicate the Jews had erected

warning signs on a small wall creating a boundary at the
entrance of the temple by which Gentiles could not pass
(Stott, 1990, p.344). The Romans had given the Jews the
right to kill anyone (other than Jews) who went past this
barrier. The sign was in both Latin and Greek and read as
follows:

“No foreigner is to enter within

the forecourt and the balustrade
around the sanctuary. Whoever is
caught will have only himself to blame
for his subsequent death.”
(McRay, 2003, p. 219)
Obviously the Jews were very serious about who
could and could not enter the temple and were willing to
take immediate action against violators. It is interesting to
note that Paul, a Jew, was the one receiving the beating and
how quickly the crowd was to jump to conclusions without
hearing any evidence to support the charges.

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 Claudius orders Paul to be arrested and placed in
chains (Acts 21:33). The Jews had seized him and now the
Romans had arrested him but the motives for both sides
were drastically different. The Jews wanted blood but
Claudius was acting as a protector to Paul. Claudius’
attempts to understand the problem were hampered by the
screaming Jewish crowd. Seeing he would not be able to get
to the bottom of this in the public arena Claudius orders the
soldiers to take Paul to the barracks. The crowd, however,
would not relent from their desire to kill Paul and by the
time the soldiers get Paul to the top of the steps they are
forced to pick him up and carry him (Acts 21:34-36). After
escaping the clutches of the angry mob Paul speaks to
Claudius in the Greek language. He asks him for permission
to speak to the rioting crowd because he is a Hebrew like
them (Acts 21:37-40).

Paul makes full use of his oratorical skills and

presents a marvelous defense of the gospel and his
involvement in taking it to the Gentiles. He begins by
traveling back to his life before Christ explaining his
obedience to the Law of Moses and zealousness for the faith
(Acts 22:1-5). Then he gives a brief account of his

96 The Life of Paul

marvelous conversion while on the way to Damascus (Acts
22:6-18). Paul recounts the vision he had received from the
Lord telling him to go to Jerusalem and more specifically
calling him to take the gospel to the Gentiles (Acts 22:17-
21). It is at this point that the crowd turns back to their anger
and desire to kill Paul. Stott (1990) offers some insight into
the nature of their anger toward Paul at this point.

In their [Jewish mob] eyes proselytism (making

Gentiles in to Jews) was fine; but evangelism
(making Gentiles into Christians without first
making them Jews) was an abomination. It was
tantamount to saying that Jews and Gentiles were
equal, for they both needed to come to God through
Christ, and that on identical terms (p. 348).
If Stott is correct in his conclusion, then this angry mob was
not so much in disagreement with Christianity (as a sect of
Judaism) but more that the Law of Moses superseded the
sacrifice of Christ. This was not a new problem for Paul as
he had faced both Jews and Judaizers who attempted to
derail the Christians’ true freedom in Christ.

What seems to be an effort to appease the angry

crowd Claudius readies Paul to be scourged but Paul informs
him of his Roman citizenship. Claudius is, to say the least,
flabbergasted at this discovery. His shock soon turns into

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fear at having placed a Roman citizen in bonds and Claudius
makes arrangements for Paul to be seen by the Sanhedrin the
next day (Acts 22:25-30). The Life Application Bible,
explains the reason for Claudius’ reaction:

Paul’s question stopped the centurion because, by

law, a Roman citizen could not be punished until he
had been proven guilty of a crime. Paul had been
born a Roman citizen, whereas the commander had
purchased his citizenship. Buying citizenship was a
common practice and a good source of income for
the Roman government. Bought citizenship was
considered inferior to citizenship by birth (notes on
20:25-28, p. 1864).
Paul’s address to the Sanhedrin comes from a man
who is absolutely confident in his relationship with Christ.
He argues that his conscience is clear and that until that day
he did the will of God (Acts 23:1). Paul’s words did not set
well with the high priest, Ananias, who orders someone to
strike Paul on the mouth (Acts 23:2-5). Paul keeps his
composure in the midst of this situation giving him the
opportunity to discern the diversity of the crowd. He notices
there is a division between the Sadducees and the Pharisees.
Quickly Paul uses this division to his advantage declaring
that he is a Pharisee (Acts 23:10). This declaration turns the
Sanhedrin upside down. The two sects begin arguing among

98 The Life of Paul

themselves with the Pharisees taking Paul’s side (Acts 23:7-
9). Evidently this was no small raucous but seems to turn
into all out mayhem. The Roman commander is, once again,
fearful of what might happen to Paul. His fears are only
exacerbated by his knowledge of Paul’s Roman citizenship
so he returns Paul to the Roman barracks (Acts 23:10).

It is during this time of great distress that Paul hears

the reassuring voice of his Lord, “Take courage! As you
have testified about me in Jerusalem, so you must also testify
in Rome”(Acts 23:11). While the Lord is comforting Paul
others are making oaths to kill him by plotting with the chief
priests and elders (Acts 23:12-15). These men did not make
their plot a secret and soon Paul’s nephew learns of it and
goes to warn Paul (Acts 23:16). Paul asks one of the guards
to take his nephew to Claudius so that he can explain the
situation to him (Acts 23:17-22). Claudius has a caravan of
soldiers and guards prepared in order to usher Paul off to
Caesarea with a letter of explanation and to see Felix the
governor (Acts 23:23-33).

At Caesarea

The hearing before Felix begins with a speech by an

orator named Tertullus. He begins his speech by flattering

99 The Life of Paul

Felix or what those trained in rhetoric call the capatatio
benevolentiae (Keener, 1993, p. 394). He then moves
quickly on to his accusations against Paul. First, he accuses
him of being a troublemaker who causes riots (probably a
reference back to the incident in Ephesus) (Acts 24:5a).
Secondly, that he was the main leader of an illegal sect
called the Nazarenes (Acts 24:5b). And, lastly, Paul is
accused desecrating the temple in Jerusalem (Acts 24:6).
Tertullus explains that an attempt to judge this man
according to Jewish law had been prevented by Claudius
Lysias, the Roman commander (Acts 24:6-8). The orator
appeals to Felix to examine Paul for himself and then is
joined in his accusations by some Jews who were present at
the hearing (Acts 24:9).

Paul is given the opportunity to speak and takes full

advantage of it. He, like Tertullus, opens his speech with the
capatatio benevolentiae (Keener, 1993, p. 394). He then
launches into his defense. He argues that he had only been in
Jerusalem for twelve days and that during that time he had
not been the source of any trouble (Acts 24:11-13). On the
contrary, his reason for visiting Jerusalem was charitable as
he came to deliver a collection for the Christians (Acts

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24:17-21). It was after this, and while fulfilling a vow of
purification, that the Asia Jews accosted him who should be
the ones making the accusations against him instead of
Tertullus (Acts 21:26-27). If there was any truth in the
accusations of the Jews it was that he had stood for his belief
in the resurrection of the dead that had caused a division at
the Sanhedrin council (Acts 23:6-9).

Felix postponed making his decision until Claudius

Lysias could come (Acts 24:22). Until that time Paul would
be under minimum-security confinement where he would be
in a prison, but allowed some freedom; especially the
freedom to receive visitors (Acts 24:23). “Several days
later,” writes Luke, Felix calls for Paul to meet with him and
his wife, Drusilla, who was a Jewess (Acts 24:24-25).
Drusilla was the youngest daughter of Herod Agrippa I and
sister of Bernice (Acts 25:13). At one time she had been
married to King Azia of Emesa who she convinced to be
circumcised. Despite being married Felix had intentions to
make Drusilla his wife and through the help of a magician
named Atomos he fulfilled his intention. Paul, standing
before this immoderate couple, reasons with them of
“righteousness, self-control and the judgment to come”

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(Acts 24:25). Felix was unable to bear the message of Paul
sending him away with the promise he would speak with
him at a later time. He kept his word by going to see Paul
but his intentions were less than honorable as he sought to
get a bribe from Paul (Acts 24:26). This scenario would last
for nearly two years until Felix is replaced as governor by
Porcius Festus (Acts 24:27a). However, before Felix left
office he agreed to leave Paul bound as a way to please the
Jews in his constituency (Acts 24:27b).

The new governor arrives in Caesarea and after

three days goes to Jerusalem (Acts 25:1). There he receives a
request from the chief priests and elders to settle the matter
with Paul by bringing him to Jerusalem for trial. Festus
recognizes their plot it to get Paul there and kill him so he
arranges for the trial to be held in Caesarea (Acts 25:2-6). At
the trial the Jews make more false accusations against Paul
and Festus, seeing this was more a matter of religious
customs, questions Paul whether or not he would be willing
to go to Jerusalem (Acts 25:7-9). Paul appeals his case to
Caeser and Festus agrees (Acts 25:10-12). Festus; however,
desires to speak with King Agrippa II because he was much
more familiar with Jewish law and customs.

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 Festus meets with Agrippa II first and makes and
attempt to outline the struggle he is confronting between
Paul and the Jews and offers some background (Acts 25:14-
21). After hearing the matter from Festus, Agrippa II decides
he would like to meet with Paul in person (Acts 25:22). Paul
is brought before Agrippa II where he once again recounts
his previous life as a Pharisee, his miraculous conversion on
the Damascus road and his vision from the Lord to preach
the gospel to the Gentiles (Acts 26:19-23). It is at this time
Festus interrupts Paul accusing him of insanity because of
too much learning (Acts 26:24). Paul defends himself by
proclaiming he had only spoke the truth and appealing to the
teachings of the prophets he was sure King Agrippa II knew
to be true (Acts 26:25-29). In the end, Paul invites Agrippa
II and those with him to become Christians. Agrippa II hears
the matter and informs Festus that if Paul had not appealed
to Caesar he would set him free (Acts 26:30-32).

At this point Paul’s trip to Jerusalem had become,

what some might say, a tragedy. Paul, on the other hand,
would view this as an opportunity to preach the gospel in
Rome. After two years in prison and three trials one would
think Paul would be ready to throw in the towel and give up.

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But not this doggedly determined Apostle, he had appealed
to Caesar and to Caesar he would go. If that meant death
then so be it – but it may also mean more people converted
to the message of Christ.

On the Way to Rome

The journey from Caesarea to Rome was filled with

all kinds of problems but Paul endured it with the help of the
Lord and some good friends. As best we can gather from
Paul’s writing by the time he enters the ship to sail to Rome
he had already been shipwrecked three times (2 Cor 11:25-
26). His friends Luke, as well as, Aristarchus joined Paul as
he headed to Rome. Aristarchus had stood with Paul against
the angry Ephesian throng (Acts 19:29), had accompanied
Paul to Asia (Acts 20:4) and was later called a “fellow
prisoner” (Col 4:10; Phil 24). Along the coast of Caesarea
somewhere between Troas and Pergamos in a city called
Adramyttium (Acts 27:2) Paul and his traveling companions
set sail. Together these men would face great peril and live
to tell about it.

After only sailing one day the ship took port in

Sidon where Paul was given permission to visit some friends
so they “might provide for his needs” (Acts 27:3). Because

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of the winds the ship sails from Sidon north past Cyprus
(Acts 27:4). From there it was an open sea voyage off the
coast of Paul’s native Cilicia and Phrygia to Myra where
they would change ships (Acts 27:5). This journey would
have probably lasted for two weeks and for the most part the
team experienced few problems – that was about to change
(Stott, 1990, p. 387).

Having been placed on an Alexandrian ship bound

for Italy the team departs but the winds were not
cooperative. They came to Cnidus but the winds forced them
westward under Crete “opposite Salmone” (Acts 27:6).
Slowly they crept along the coast “with difficulty” making
their way to a place called Fair Havens located on the south
side the island of Crete (Acts 27:8). Probably because of the
weather conditions Luke informs the reader they spent a
considerable amount of time in Fair Havens (Acts 27:9). But
the ship’s crew convinced the centurion to sail a bit further
to Phoenix because of the winter (Acts 27:11-12). There is a
possibility that Paul had some minor success in preaching
the gospel in this area (McRay, 2003, p. 233). This is
probably the place where Titus was sent in order to complete
Paul’s unfinished business and appoint elders (Titus 1:5).

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 Even though Paul warned them that sailing on to
Phoenix would be disastrous they felt they had received a
sign when a “gentle south wind began to blow” (Acts 27:13).
This gentle wind is lost after the ship rounds Cape Lithinon
where they encounter the “typhoon-like winds of the
‘northeaster’” (McRay, 2003, p. 233). The ship was tossed
about like a toy by this powerful wind but then came a short
respite near the island called Clauda (or Cauda) (Acts 27:16-
17). During this short interval the men passed ropes around
the ship in effort to hold it together fearing they would hit
the “sandbars of Syrtis” (Acts 27:17). The storm evidently
regained it force and the ship was being beaten on every
side. They threw out the anchor and let the wind drive them.
After three days of this terrible pounding by the sea and the
winds it was decided to jettison some of the ships cargo to
lighten the load (Acts 27:19). Days passed without sight of
the sun or stars and the ship’s passengers had lost all hope of
survival (Acts 27:20). Paul; however, reminds them of his
previous warning but also encourages them not to lose hope.
An angel of the Lord had come to him and assured him he
would appear before Caesar (Acts 27:20-26).

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 The next scene paints a picture of frantic sailors and
Roman soldiers trying to save themselves. Apparently there
was a sense that the ship was coming closer to the shore so
soundings were taken that confirmed their fear. An attempt
was made by the Roman soldiers to steal away on a lifeboat
but Paul and others prevent the effort. Instead Paul motivates
them to have some food and then he gives thanks to God in
the midst of this terrible ordeal. As the sun broke over the
horizon some of the ship’s passengers tried to lighten the
ship by jettisoning the cargo of wheat. The Roman soldiers
plan to lighten the ship was to kill the prisoners, which
would have included Paul, but thankfully the centurion
prevented such drastic measures. As an alternative they
attempted to aim the ship toward a bay but ran aground
before getting to the beach. The ship broke apart and the
passengers were forced into the sea. Clinging to broken
pieces of the ship all of the travelers made it safely to shore
(Acts 27:27-44). The Lord had once again spared the life of
his evangelists and gave them an open door to preach the
gospel at Malta.

For three months the team lived on this island south

of Sicily. The people it seemed were friendly and welcomed

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the shipwrecked tourists (Acts 28:2). Their kind welcome
turned into staunch amazement when a poisonous snake bit
Paul (Acts 28:3). The snake clung to Paul’s hand until he
shook it off into the fire. Everyone waited for the poison to
take effect and kill him but it did not – God had again spared
his life (Acts 28:6). This squelched any assumption of Paul
being a criminal (Acts 28:4). Other miracles would be done
at the hands of Paul. The team was invited to spend a few
days at the home of Publius, the chief officer of the island
(Acts 28:7). His father was sick with “fever and dysentery”
but Paul prayed for him and he was healed (Acts 28:8).
News of the miracle traveled fast across this island and soon
“the rest of the sick on the island came and were cured”
(Acts 28:9). The people of Malta honored Paul and his
companions greatly and after three months they were able to
depart having left behind a testimony of God’s power.

Leaving Malta on another Alexandrian ship

decorated with the twin carvings of the gods Castor and
Pollux the team went to Syracuse (Acts 28:11-12). Staying
there for three days they put out to sea again and came about
to Rhegium (Acts 28:13). With the help of a southerly wind
the ship docked a few miles off the coast of Naples in a

108 The Life of Paul

place called Puteoli (Acts 28:13-14). In this place they found
some brothers in Christ who invited them to stay for seven
days. From Puteoli they head out for the final stretch to
Rome (Acts 28:14). News had already reached Rome and as
Paul and his company neared the city some of the Roman
brothers came out to meet them (Acts 28:15). Paul was
overwhelmed at the sight of these brothers and he “thanked
God and was encouraged” (Acts 28:165b). Paul and his
growing group of companions at last reach the city where
Paul had been predestined to preach the gospel so many
years ago. In Rome Paul is delivered by the centurion to the
captain of the guard where he is placed under house arrest
(Acts 28:16).

Finally Paul’s desire to be in Rome had come to

pass (Rom 1:8-10). Paul would spend the next two years in
Rome waiting to be heard by Caesar. He did not waste that
time but spent it teaching, preaching and writing about his
great Savior, Jesus Christ.

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 CHAPTER NINE

THE REST OF THE STORY

110 The Life of Paul

 Luke’s account of what happens to Paul after
arriving in Rome is, at best, sketchy. He explains that Paul
had several meetings with the Jewish leaders to explain his
purpose for being in Rome. The Jewish leadership had never
heard of Paul and had not received news of his coming but
anticipated learning more about these people called
Christians. Paul spoke to them of the Kingdom of God and
from the Law of Moses and the Prophets. Some were
astonished at his teaching and believed while others were not
persuaded. In the end, Paul’s message of Christ and His
Kingdom became a point of division for the Roman Jews
who merely disputed it among themselves (see Acts 28:17-
29). This is where Luke’s historical record ends but it is not
the end of the story. In order to piece together the events that
happened next we have to look into the writings of Paul to
the various churches and ministers; what we call the Pauline
Epistles.

Visitors to Paul in Rome

Paul was quite a busy man while in captivity in

Rome. Many friends visited him as he waited to make his
appeal to Caesar. We will list them:

1. Timothy

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 2. Epaphras (see Col 1:3-8; 4:12-13)
3. Onesimus (see Phlm 10-21)
4. Tychicus (see Col 4:7-9)
5. Marcus (a.k.a. John Mark; see Col 4:10)
6. Aristarchus (sse Col 4:10)
7. Demas (see Col 4:14)
8. Luke (see Col 4:14)
9. Jesus (a.k.a. Justus) (see Col 4:11)
10. Epaphroditus (see Philippians 4:18)
Letters Written from Rome

Probably the thing that kept Paul most occupied

during this time in Rome was writing to the churches. It is
from Rome that Paul writes the “Prison Epistles” listed
below,

1. Philemon – with its theme of restoration.

2. Colossians – with its theme of Christ being the
fullness of God.
3. Ephesians – with its theme of Christian position and
walk.
4. Philippians – with its theme of joy in suffering.
These letters would serve as words of
encouragement for the original audience and for thousands
of audiences to come in time. These letters also demonstrate

112 The Life of Paul

the unfeigned love Paul had for the church. He spoke of
these churches with endearment and affection. The prayers
he offers for these churches give evidence of his great love.

Prayer for the Colossians (1:9-11)

9
For this reason, since the day we heard about you,
we have not stopped praying for you and asking God
to fill you with the knowledge of his will through all
spiritual wisdom and understanding. 10And we pray
this in order that you may live a life worthy of the
Lord and may please him in every way: bearing fruit
in every good work, growing in the knowledge of
God, 11being strengthened with all power according
to his glorious might so that you may have great
endurance and patience, and joyfully.
Prayers for the Ephesians (1:15-21; 3:14-19)
15
For this reason, ever since I heard about your
faith in the Lord Jesus and your love for all the
saints, 16I have not stopped giving thanks for you,
remembering you in my prayers. 17I keep asking that
the God of our Lord Jesus Christ, the glorious
Father, may give you the Spirit of wisdom and
revelation, so that you may know him better. 18I pray
also that the eyes of your heart may be enlightened
in order that you may know the hope to which he has
called you, the riches of his glorious inheritance in
the saints, 19and his incomparably great power for
us who believe. That power is like the working of his
mighty strength, 20which he exerted in Christ when
he raised him from the dead and seated him at his

113 The Life of Paul

 right hand in the heavenly realms, 21far above all
rule and authority, power and dominion, and every
title that can be given, not only in the present age
but also in the one to come.
14
For this reason I kneel before the Father, 15from
whom his whole family in heaven and on earth
derives its name. 16I pray that out of his glorious
riches he may strengthen you with power through
his Spirit in your inner being, 17so that Christ may
dwell in your hearts through faith. And I pray that
you, being rooted and established in love, 18may
have power, together with all the saints, to grasp
how wide and long and high and deep is the love of
Christ, 19and to know this love that surpasses
knowledge—that you may be filled to the measure of
all the fullness of God.
For the Philippians (1:9-11):

And this is my prayer: that your love may abound

more and more in knowledge and depth of insight,
so that you may be able to discern what is best and
may be pure and blameless until the day of Christ,
filled with the fruit of righteousness that comes
through Jesus Christ—to the glory and praise of
God.
In the end, these letters also express Paul’s attitude
toward his suffering and the events that have taken place in
his life. He wrote to the Philippian believers (1:12-14)

Now I want you to know, brothers, that what has

happened to me has really served to advance the

114 The Life of Paul

 gospel. As a result, it has become clear throughout
the whole palace guard and to everyone else that I
am in chains for Christ. Because of my chains, most
of the brothers in the Lord have been encouraged to
speak the word of God more courageously and
fearlessly.
The life of Paul the apostle is a picture of amazing
abandonment to the will of God. His life serves as an
example for all who aspire to ministry today. He was a
preacher, a pastor and a missionary. Wherever he traveled he
was confronted with both love and envy but he never
allowed either to dissuade his resolve to bring freedom
found only in Christ.

115 The Life of Paul

QUESTIONS FOR DISCUSSION AND APPLICATION

116 The Life of Paul

Chapter One
• What is your personal spiritual heritage?
• What is the one thing in your life that you are most
passionate about? Why are you passionate about this
thing?
• Who are your spiritual mentors? What are the
positive things they are putting into your life so you
can impact your world?
• What kind of words would describe Paul before he
was converted? What words would describe you
before you were born-again?
Chapter Two
• What was your life like BEFORE you were saved?
• When did you RECOGNIZE that you needed a
savior?
• How did you BECOME a Christian?
• What has life been like AFTER you surrendered
your life to Christ?
(NOTE: Working on these questions will help you to prepare
your testimony.)
Chapter Three
• Do you have a Barnabas in your life? Who is that

117 The Life of Paul

 person who believes in you and your ministry more
than anyone else?
• What is your calling? How has that calling been
confirmed by the church and by other spiritual men?
• What kind of fruit is being produced from your
calling?
Chapter Four
• Can you recognize events prior to being born-again
that God was using to prepare you for your service
to Him? What are they?
• When you hear the word “Missionary” what
thoughts or ideas come to your mind?
• How can trials take away your faith? What can you
do to encourage yourself and others to keep the faith
in the midst of persecution or testing?
Chapter Five
• What are some signs of a church that is in unity?
• What relevance does the Jerusalem council have for
believers today? Are believers today still responsible
to honor the abstinences given to Gentiles?
• Is it right to confront others when they are acting in
disagreement with the church and its established

118 The Life of Paul

 doctrines? If yes, then how is this to be done? What
can be the benefits of confrontation?
Chapter Six
• How have the writings of Paul impacted your
ministry? Is there a particular book or verse that is
especially important to you?
• How can you as an individual strengthen the
church? Other disciples? What can you do to help
others stand firm in the faith?
• What are some common hindrances to believing the
gospel for those you witness too? How can you help
them to overcome those obstacles?
• What are some ways that you can present the gospel,
so that others understand, but without compromising
the power of its message?
• What are some of the challenges to the gospel that
you face where you live? How are you overcoming
them?
Chapter Seven
• Is there ever a time when we stop preaching the
gospel to someone or a group of people? What are
some reasons to stop and what are some reasons to

119 The Life of Paul

 continue?
• What are some of the idols (not necessarily statues)
that people worship in the place where you live?
What personal needs are people trying to get filled
by worshipping these idols? How can the gospel
help them to turn from those idols?
Chapter Eight
• How do you prepare yourself to face situations
where you know you will have to defend the gospel
under harsh conditions?
• How do you deal with conflict that comes from
other brothers in Christ who have differing opinions
on certain matters of faith?
• Have there been times in your life when God took a
terrible situation and used it to further the gospel?
What were your thoughts when going through this
trial? What was your reaction when you realized this
was something orchestrated by God?
Chapter Nine
• Who are the friends you surround yourself with? Are
they having a positive impact on your spiritual life and
ministry?

120 The Life of Paul

• What are the things you want others to say about you
when your life is over? What are you doing to make sure
they can honestly say them at your funeral?
o What are you doing in order to lose your life in
complete abandonment to the will and work of
God?

121 The Life of Paul

 Print References
Copeland, G. (2007). A harmony of the life of Paul. Self-
published.

Hansen, W. (1994). Galatians. Downers Grove, IL: Inter

Varsity Press.

Keener, C. (1993). The IVP Bible background commentary:

New Testament. Downers Grove, IL: Inter Varsity
Press.

McRay, J. (2003). Paul: His life and teaching. Grand Rapids

MI: Baker Academic.

Miller, S. (2004). Who's who and where's where in the Bible.

Colorado Spring, CO: Alive Communications Inc.

Noll, M. (2000). Turning points: Decisive moments in

Christian history. Grand Rapids, MI: Baker
Academic.

Pollock, J. (1972). The man who shook the earth. Wheaton

IL: Victor Books.

Shelley, B. (2008). Church history in plain language.

Nashville, TN: Thomas Nelson Publishers, Inc.

Stott, J. (1990). The message of Acts. Downers Grove IL:

Inter Varsity Press.

122 The Life of Paul

 Online References

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Blue Letter Bible. "Dictionary and Word Search for

presbytēs (Strong's 4246)". Blue Letter Bible. 1996-
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 <http://www.blueletterbible.org/lang/lexicon/lexicon
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Contextualization," IMB Connection, November 15
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Van Rheenen, G. (2007). Contextualization and syncretism.
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