map of paul's journey in acts 16

who, having received such a command, threw them into the inner prison, and secured their feet in the stocks.

But Paul said to them, "They have beaten us publicly, without a trial, men who are Romans, and have cast us into prison! Do they now release us secretly? No, most certainly, but let them come themselves and bring us out!"

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The Book of Acts

Acts 2:1-4 And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

Acts 9:3-6 And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: [it is] hard for thee to kick against the pricks. And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord [said] unto him, Arise, and go into the city, and it shall be told thee what thou must do.

Acts in The New Testament - A Brief Overview

Introduction to The Acts of the Apostles

Brief Summary. Jesus rose again, he told his disciples to wait in Jerusalem until they are endued with power from on high, power to be his witnesses unto the ends of the earth. When the feast of Pentecost had fully come, the church was born and God poured out his Holy Spirit in Jerusalem. This began a fire which was spread throughout the whole world, Jesus Christ has risen from the dead and all who believe can be saved. This was the message of the gospel in the Book of Acts, and God confirmed his word with signs following. The church in Jerusalem had taken their time in fulfilling the commands of the Lord to go into all the world beginning in Jerusalem and Samaria and even to the uttermost parts of the earth. God called a man named Saul who was a persecutor of the church to be the hero in the Book of Acts. God would change his name to Paul the Apostle, and it was through Paul that the message of Christ would spread to the farthest parts of the known world. The Book of Acts records three of Paul's missionary journeys by which the church was established, the people of God, the Christians who would change the world.

Summary of The Book of Acts

Contents. The Book of Acts clearly focuses on the beginnings of the church, and two people� The apostle Peter, and the one who actually possessed the courage to go to the farthest parts of the known world with the gospel of Jesus Christ, his name was Paul the Apostle. The Gospel spread from Israel, northward to Antioch, and then westward to Asia Minor, Greece, and finally Rome, the heart of the Roman Empire.

The first 12 chapters of the book of Acts deal with Peter, and the remainder of the book, the last 16 chapters is devoted to the apostle Paul.

The major areas of history with which the author has dealt are : 1) The establishment and progress of the church at Jerusalem until the dispersion which arose at the time of Stephen's death (Acts 1-7); 2) The preaching of the gospel to the surrounding area, including its introduction to the Gentiles (Acts 8-12) ; 3) The preaching tours of Paul and the struggle to define the church's position with regard to the law of Moses (Acts 13:1-21:16); and 4) Paul's imprisonment, which began in Jerusalem and was concluded in Rome (Acts 21:17-28 :30).

Audience. The book of Acts is addressed to Theophilus, usually thought to have been a Gentile who was interested in learning more of Christianity and whose name suggests may have been a symbol of all lovers of God.

Authorship. Luke wrote the Book of Acts and the Gospel of Luke and he dedicated his work to a man named Theophilus as mentioned in the summary of the book of Luke. Luke was a companion of Paul on his missionary journeys, and in many parts of the book of Acts it says "we" did this or that (Acts 16:10-17:1; Acts 20:5-21:17; and Acts 27:2-28:31). These Scriptures indicate that Luke joined and left the missionary party on several occasions and that he accompanied Paul on his journey to Rome. Paul's calls Luke his companion in Colossians 4:14, Philemon 1:24, and 2 Timothy 4:11. The medical language in Luke and Acts gives credence to Luke "the beloved physician" (Col. 4:14) as the author of Acts. The early Church writers unanimously agreed that Luke was the author of the Gospel of Luke and Acts, for example Tertullian, Clement of Alexandria, Tatian, and Irenaeus.

Date. Scholars agree that Acts was written around 62 or 63 AD. It is interesting to note that Luke never intimated the event of the destruction of the Temple and Jerusalem in 70 AD within the book of Acts. Jerusalem is pictured as a currently thriving center of Judaism, with the temple service and sacrifices being carried out in a normal manner. After 70 AD everything changed and it would have been obvious if Luke had written Acts after 70 AD. Luke concludes Acts with Paul in Rome living in a hired house, and awaiting trial before Caesar (Acts 28:30). This would have been 61 or 62 AD obviously before the great persecution of Christians by Nero and the destruction of Jerusalem in 70 AD.

Place Written. Most scholars believe that the place of the writing of Acts was in Rome. The whole book is an account of the advance of Christianity from Jerusalem to Rome and the last events described take place in Rome.

Historical Accuracy. As has been noted in the introduction to Luke, the historical accuracy of the writings of Luke, once questioned widely, has now received extensive substantiation; there is little reason to suppose that the events took place in any way other than that described by Luke.

The Value of Acts. The Book of Acts is of great value to the Christian for many reasons. When Jesus commission His disciples to go into all the world, Acts informs us of the very events of the early Church in carrying out that commission. It tells us of their relationship to one another and to their other co-workers as they dealt with the various problems which faced the young church. It tells of the introduction of Christianity to the Gentile world and of the struggle for unity between Jew and Gentile.

Outline of the Book of Acts

The Gospel is Preached From Jerusalem to All Judea - Chapters 1-7 The Gospel is Preached in Samaria - Chapter 8 The Gospel is Preached to the Gentiles - Chapters 9-12 The Gospel is Preached to the Ends of the Earth - Chapters 13-28

Acts Resources

Map of New Testament Israel Map of the Roman Empire Map of Paul's First Missionary Journey Map of Paul's Second Missionary Journey Map of New Testament Cities Map of the 7 Churches of Revelation (Asia Minor) Map of the Roman Empire In the Time of Jesus Map of Asia in Roman Times

Map of the Roman Empire (14 A.D.) - This map reveals the Roman Empire during the time shortly after the birth of Jesus, in 14 AD at the time of the death of Augustus. The order which prevailed in this extensive empire, the good military roads, and the use of Koine Greek as the general language of culture throughout the area were among the factors which multiplied the rapid spread of the Gospel of Jesus Christ. (Color Map)

Map of Paul's First Missionary Journey (48 A.D.) - This map reveals the areas in Asia Minor where Paul visited in his first missionary journey. Around 48 AD, in the springtime, Paul and his companions Barnabas and Mark were sent on a mission from the church in Antioch. This would be the first of Paul's Missionary Journey's. (Color Map)

Map of Paul's Second Missionary Journey (51 A.D.) - This map reveals the areas in Asia and Greece where Paul visited in his second missionary journey. Paul re-visits a couple cities in Asia, one of which was Lystra where he was stoned and left for dead a few years earlier. He later has a vision that leads him over to Greece and Paul and his companions travel and minister in various cities in Greece (Philippi, Thessalonica, Berea, Athens and Corinth. Later Paul returns to Ephesus and finally to Caesarea and Antioch. (Color Map)

Map of Paul's Third Missionary Journey (54 A.D.) - This map reveals the areas in Asia and Greece where Paul visited in his third missionary journey. On Paul's third missionary journey he returned to the cities he had first visited on his first missionary journey. During this time he decided to remain in Ephesus for about 3 years, and this city was the main focus of his activities and an important Christian community (Acts 19). (Color Map)

Map of Paul's Voyage to Rome (61 A.D.) - This map reveals the journey of the Apostle Paul to Rome in 61 AD. Paul had appealed to Caesar in Caesarea (Acts 24-25), his goal was to spread the Gospel of Jesus throughout the Roman Empire all the way to her great capital, Rome. He demanded that his case be heard by the Roman Emperor. According to the Book of Acts, after his shipwreck on the Island of Malta (Acts 28) he came to Italy and was put on house arrest for two years (Acts 28:30). (Color Map)

Map of the New Testament World - This map reveals the "Nations" within the ancient world during the first century A.D., the time of the New Testament. The map includes the areas of Israel, Asia, Greece, and Italy. (Color Map)

Map of New Testament Asia - This map shows the cities within Asia Minor during the first century A.D., the time of the New Testament. The map includes the principal cities of Asia including Tarsus, Ephesus, and Colossae, and provinces like Galatia and Pamphilia. (Color Map)

Map of New Testament Greece This map reveals the cities within Greece in the ancient world during the first century A.D.,The map includes the principal cities of Greece like: Athens, Corinth, and Thessalonica, and provinces like Macedonia and Achaia. (Color Map)

Map of New Testament Italy - This map reveals the cities within Italy during the first century A.D., the time of the New Testament. The map includes the principle cities of Italy like Neapolis and Rome. Follow the path of the Apostle

Paul the Evangelist traveled 10,000 miles to preach Christianity

By Ray Konig | azbible.com

About 2000 years ago, a man named Saul traveled to Damascus with the plan of rounding up Christians and taking them as prisoners to Jerusalem, so they could be persecuted for their beliefs.

He detested Christians. As he got closer to Damascus, which is a journey of about 150 miles from Jerusalem, he was engulfed in blinding light and encountered the resurrected Jesus.

The light blinded Saul and remained unable to see for three days. He converted to Christianity and became its best-known evangelist. His name was changed to Paul and he since has been known and referred to as Paul the Apostle and Paul the Evangelist.

Paul's encounter with the resurrected Jesus transformed his life. He went from trying to bring an end to Christianity to traveling roughly 10,000 miles throughout western Asia and parts of Europe to preach about Jesus and Christianity.

And he did so at risk to himself, as Christianity was not a legal religion within the Roman Empire at that time.

Below are descriptions and maps of each of the four evangelical journeys that Paul undertook during his life, after becoming a Christian. These journeys, and other details of Paul's life, are described in the Book of Acts, which is in the New Testament of the Christian Bible.

Paul's first journey

• Paul's second journey
• Paul's third journey
• Paul's journey to Rome

From about 46 AD to 48 AD (more than 1900 years ago), Paul the evangelist undertook his first mission journey. He traveled from Syrian Antioch to Derbe, and back again. This journey is described in the Bible's book of Acts, chapters 13 and 14. Click on any of the map markers and more information about that place will pop up.

The places that Paul visited during his first missionary journey are listed below in chronological order.

Saul (Paul) begins his first mission journey. He and Barnabas eventually travel hundreds of miles from Antioch to Derbe, and then back again. The first part of their journey takes them to Seleucia. Acts 13:1-4. (View on map)

From Antioch, Paul and Barnabas go to Seleucia, where they sail to Salamis in Cyprus. Seleucia, also known as Seleucia Pieria, now falls within the modern boundaries of Turkey, near Syria. Acts 13:4-5. (View on map)

In Salamis, Paul and Barnabas preach the word of God in Jewish synagogues. (There were many Jewish communities scattered throughout the Roman Empire). They then travel across the island to Paphos. Acts 13:4-7. (View on map)

In Paphos, Paul and Barnabas are sought out by a community leader named Sergius Paulus. A false prophet unsuccessfully tries to prevent Paul and Barnabas from evangelizing. The false prophet becomes blind during his confrontation. Acts 13:6-12. (View on map)

From Paphos, Paul and Barnabas sail to Perga on their way to Pisidian Antioch. Acts 13:13. (View on map)

Pisidian Antioch

In Pisidian Antioch, Paul tells people in a synagogue that Jesus Christ is the Messiah who was promised in the Old Testament . Many people turn against Paul and Barnabas. They leave for Iconium. Acts 13:14-52. (View on map)

In Iconium, Paul and Barnabas are met with great resistance to the Gospel. They learn that there is a plot to have them killed. They flee to the nearby towns of Lystra and Derbe. Acts 14:1-7. (View on map)

In Lystra, a man who had never been able to walk is miraculously healed through Paul. The town's people proclaim that Paul and Barnabas are gods. Paul and Barnabas correct them. Paul is later stoned, dragged out of the city, and left for dead. He recovers and travels to Derbe. Acts 14:8-20. (View on map)

Through the preaching of Paul and Barnabas, many people in Derbe learn about Jesus and become disciples. Paul and Barnabas later return to Lystra. Acts 14:20-21. (View on map)

After returning to Lystra, Paul and Barnabas meet with the new disciples, encouraging them to remain true to the faith. Acts 14:21-22. (View on map)

Paul and Barnabas return to Iconium to strengthen the new disciples there. Acts 14:21-22. (View on map)

Paul and Barnabas return to Pisidian Antioch to encourage and strengthen the new disciples there. Acts 14:21-22. (View on map)

Paul and Barnabas preach the Gospel in Perga before heading to Attalia. Acts 14:24-25. (View on map)

In Attalia, Paul and Barnabas sail back to the Syrian Antioch, the city from which they had begun this mission journey. Acts 14:26. (View on map)

In Antioch, Paul and Barnabas meet with fellow Christians and give a report about their mission journey. Paul and Barnabas stay in Antioch for a while, spending time with disciples. Acts 14:27-28. (View on map)

Map of Paul's second mission journey

Paul's second missionary journey took place between 49 AD and 52 AD, more than 1900 years ago. He traveled through part of Asia and Europe. This journey is described in the Bible's book of Acts, chapters 15, 16, 17 and 18. Click on any of the map markers and more information about that place will pop up.

The places that Paul visited during his second missionary journey are listed below in chronological order.

Paul begins his second mission journey. Paul, Barnabas, Silas, and other evangelists, first travel from Jerusalem to Antioch. Acts 15:22. (View on map)

Paul and Barnabas have a disagreement. They part ways. Barnabas goes to Cyprus. Paul and Silas travel through Syria and Cilicia. Acts 15:36-41. (View on map)

Paul travels through Cilicia, which includes the city of Tarsus. Acts 15:36-41. (View on map)

Paul travels to the towns of Derbe and Lystra, both of which he had visited during his first mission journey. Acts 16:1-5. (View on map)

In Lystra, Paul meets Timothy, who becomes an evangelist. Acts 16:1-5. (View on map)

It is possible that Paul travels through Iconium, on his way to Troas, given the information in Acts 16:1-6. (View on map)

It is possible that Paul travels through Pisidian Antioch, on his way to Troas, given the information in Acts 16:1-6. (View on map)

After arriving in Troas, Paul has a vision telling him to go to Macedonia and evangelize there. Acts 16:6-10. (View on map)

Paul and Silas sail from Troas to Neapolis, en route to Philippi, a city in Macedonia. Acts 16:11-12. (View on map)

Paul evangelizes to Lydia, a successful businesswoman. "The Lord opened her heart to respond to Paul's message." - Acts 16:14. Lydia becomes the first known Christian in Europe. Her family converts, too. Paul and Silas are wrongly imprisoned. An earthquake destroys the prison. Paul and Silas comfort the jailer. The jailer and his family become Christians. Acts 16:16-40. (View on map)

After being released from prison, Paul and Silas pass through Amphipolis and Apollonia on their way to Thesalonica, which has a Jewish community. Acts 17:1. (View on map)

Thessalonica

In Thessalonica, Paul preaches in a Synagogue. Some Jews and Greeks are brought to faith. Later, a mob tries, unsuccessfully, to capture Paul and Silas. Acts 17:2-9. (View on map)

In Berea, Paul again preaches in a Synagogue. Many Jews and Greeks convert to Christianity. Others, angered by Paul, seek to harm him. Paul's associates send Paul out of town to protect him. He goes to Athens. Acts 17:10-15. (View on map)

In Athens, Paul is distressed by the extent of idol worship. He preaches about Jesus and the resurrection. Some oppose him. Others become believers, including a man named Dionysius and a woman named Damaris. Acts 17:16-34. (View on map)

From Athens, Pauls travels to Corinth and evangelizes. He meets a Jew named Aquila and his wife Priscilla, who moved to Corinth after Roman Emperor Claudius ordered Jews to leave Rome. Acts 18:1-4. (View on map)

Paul leaves Corinth, with Aquila and Priscilla, ang goes to Cenchrea (or Cenchrae) and has his hair cut off. He does this to fulfill a vow, but we are not told what that vow was. He later sails to Ephesus. Acts 18:18. (View on map)

Paul, Priscilla and Aquila, sail to Ephesus. Paul evangelizes at a synagogue. Paul leaves for Caesarea. Priscilla and Aquila stay behind in Ephesus. Acts 18:19-21. (View on map)

From Caesarea, Paul travels to Jerusalem, which is inferred from verse 22, before traveling to Antioch, from where he later would begin his third mission journey. Acts 18:22. (View on map)

Map of Paul's third mission journey

Paul's 3rd missionary journey took place between 54 AD and 58 AD, more than 1900 years ago. He traveled through parts of Asia and Europe. This journey is described in the Bible's book of Acts 18:23-28; Acts 19; Acts 20; through Acts 21:17. Click on any of the map markers and more information about that place will pop up.

The places that Paul visited during his third missionary journey are listed below in chronological order.

Paul begins his third mission journey. "After spending some time in Antioch, Paul set out from there and traveled from place to place throughout the region of Galatia and Phrygia, strengthening all the disciples." - NIV English translation of Acts 18:23. (View on map)

Paul travels from Antioch to Ephesus. Tarsus is on the way, and based on Acts 18:23, Paul might have re-visited disciples there. (View on map)

Paul travels from Antioch to Ephesus. Iconiumn is on the way, and based on Acts 18:23, he might have re-visited disciples there. (View on map)

In Ephesus, God performs miracles of healing through Paul; many people are brought to faith. Later, idol makers who worship the goddess Artemis encourage a riot in rebellion to Paul's faithful teachings about Jesus. Acts 19:1-41. (View on map)

After the uproar in Ephesus ends, Paul travels through the countries of Macedonia and Greece. He might have re-visited communities that he had previously traveled to or through as an evangelist, such as Troas. Acts 20:1-6. (View on map)

Paul travels through the countries of Macedonia and Greece. He might have re-visited communities that he had previously traveled to or through as an evangelist, such as Neapolis. Acts 20:1-6. (View on map)

Paul travels through the countries of Macedonia and Greece. He might have re-visited communities that he had previously traveled to or through as an evangelist, such as Philippi. Acts 20:1-6. (View on map)

Paul travels through the countries of Macedonia and Greece. He might have re-visited communities that he had previously traveled to or through, such as Amphipolis. Acts 20:1-6. (View on map)

Paul travels through the countries of Macedonia and Greece. He might have re-visited communities that he had previously traveled to or through, such as Apollonia. Acts 20:1-6. (View on map)

Paul travels through the countries of Macedonia and Greece. He might have re-visited communities that he had previously traveled to or through, such as Thessalonica. Acts 20:1-6. (View on map)

Paul travels through the countries of Macedonia and Greece. He might have re-visited communities that he had previously traveled to or through, such as Berea. Acts 20:1-6. (View on map)

Paul travels through the countries of Macedonia and Greece. He might have re-visited communities that he had previously traveled to or through, such as Athens. Acts 20:1-6. (View on map)

Paul travels through the countries of Macedonia and Greece. He might have re-visited communities that he had previously traveled to or through, such as Corinth. Acts 20:1-6. (View on map)

After traveling through Macedonia and Greece, Paul goes to Philippi before sailing to Troas. Acts20:6. (View on map)

Acts 20:6 informs us that Paul travels from Philippi to Troas. After leaving Philippi, it is possible that he set sail from a port in Neapolis, just south of Philippi, en route to Troas. Neapolis today is called Kavalla. Acts 20:6. (View on map)

Paul delivers a lengthy sermon in the upper chamber of a building. A young man named Eutychus was sitting on a window sill listening to Paul. Eutychus falls asleep and tumbles out of the third-floor window to his death on the ground below. Paul heals the man, bringing him back to life. Acts 20:7-12. (View on map)

Paul leaves Troas and travels by foot to Assos. Acts 20:13. (View on map)

From Assos, Paul and others sail to Mitylene. Acts 20:14. (View on map)

The day after arriving in Milylene, Paul and others set sail to Kios (Chios). Acts 20:15. (View on map)

In Miletus, Paul meets with church elders from Ephesus. He tells them, "I consider my life worth nothing to me, if only I may finish the race and complete the task the Lord Jesus has given me—the task of testifying to the gospel of God's grace." (Acts 20:24). Acts 20:15-24. (View on map)

From Miletus, Paul sails to Cos. Acts 21:1. (View on map)

From Cos, Paul sails to Rhodes. Acts 21:1. (View on map)

From Rhodes, Paul sails to Patara. Acts 21:1. (View on map)

From Patara, Paul and his companions find a ship that is sailing for Tyre. They pass by Cyprus, sailing south of the island, and stop at Tyre. They meet with disciples and stay with them for seven days. Acts 21:2-6. (View on map)

Paul and others continue their voyage, sailing from Tyre to Ptolemais, staying there for a day to meet with disciples. Acts 21:7 (View on map)

Paul travels to Caesarea. A prophet named Agabus tells Paul that Paul will be bound and handed over to the Gentiles if he returns to Jerusalem. Paul responds, "I am ready not only to be bound, but also to die in Jerusalem for the name of the Lord Jesus." Acts 21:8-16. (View on map)

Paul arrives in Jerusalem. A riot is started by people who claim that Paul has defiled Judaism with his teachings about Christianity. Paul is bound and arrested by Roman soldiers. Acts 21:17-40 and all of Acts 22. Paul eventually is taken to Rome, as a prisoner . (View on map)

Map of Paul's journey to Rome

Around 59 A.D. and 60 A.D., Paul the evangelist was taken as a prisoner from Caeserea to Rome, making several stops along the way. Even as a prisoner, he continued to evangelize. This journey is described in the Bible's book of Acts, chapters 26, 27 and 28. Click on any of the map markers and more information about that place will pop up.

The places that Paul visited during his journey to Rome are listed below in chronological order.

In Jerusalem, Paul evangelizes about Jesus. This angers a group of non-believers who retaliate by starting a riot. Paul is arrested. (Acts 21:17-40; Acts 22.) He is taken to Caesarea and questioned. (Acts, chapters 23-26.) It is decided that Paul is to be taken to Rome, as a prisoner. Acts 27:1-2. (View on map)

Paul is taken as a Roman prisoner from Caesarea to Sidon, on his way to Rome. In Sidon, Paul is permitted to visit friends who reside there. Acts 27:3. (View on map)

From Sidon, Paul is taken by ship to Myra. There, Paul and other prisoners are taken to an Alexandrian ship, which is heading for Italy. Acts 27:5. (View on map)

From Myra, Paul and the other prisoners sail for Cnidus, arriving there after several days. Acts 27:7. (View on map)

Fair Havens

From Cnidus, Paul's ship has a slow and difficult journey to Fair Havens. Acts 27:8. (View on map)

The ship sails from Fair Havens. A violent storm batters the ship. Paul is told by an angel of God that everyone will survive. After two weeks, the ship is shattered against the rocks near Malta. Everyone on board makes it to shore, safely. Acts 27:8-44. (View on map)

After three months in Malta (also known as Melita), Paul and the others are taken to another ship heading to Rome. The ship stops at a handful of ports along the way, including Syracuse. Acts 28:11-12. (View on map)

After three days in Syracuse, the ship sails for Rhegium, on the way to Rome. Acts 28:12-13. (View on map)

From Rhegium, Paul is taken to Puteoli, where Paul is permitted to visit friends. Acts 28:13-14. (View on map)

Paul is taken from Puteoli to Rome. In Rome, he is permitted to live in a rented home, under the watch of a Roman guard. The book of Acts comes to a close, informing us that Paul remains in Rome for two years, evangelizing about Jesus Christ. Acts 28:16-31. (View on map)

© Ray Konig | azbible.com

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Paul’s Missionary Journeys: The Beginner’s Guide

by Ryan Nelson | Jul 6, 2020 | Bible topics

Paul’s missionary journeys helped spread the gospel throughout much of the ancient world. Over the course of his ministry, the Apostle Paul traveled more than 10,000 miles and established at least 14 churches.

The Book of Acts records three separate missionary journeys that took Paul through Greece, Turkey, Syria, and numerous regions you won’t find on modern-day maps. Some scholars argue that Paul also took a fourth missionary journey, since parts of the New Testament appear to reference travels that may have taken place after the events in Acts.

Paul’s travels played a crucial role in the formation and development of the early Christian church. Many of the communities he encountered on these missionary journeys were the same ones he wrote to in his pastoral epistles.

In this guide, we’re going to follow Paul’s footsteps as he travelled across the ancient world, looking at the places he went and the major events that took place along the way. At times it can be challenging to distinguish between ancient cities, provinces, and regions (and there are sometimes multiple names that refer to the same area), so as we go, we’ll make some of those distinctions more clear.

Paul’s first missionary journey (Acts 13–14)

Paul’s first missionary journey began in Antioch. You may notice that maps of the ancient world often have two cities labelled Antioch. They’re both named after Antiochus, father of Seleucid I. The Antioch in Acts 13 was the third largest city in ancient Rome and capital of the province of Syria. Today, it’s part of southern Turkey. The other Antioch was part of Pisidia, an ancient region which is also now part of Turkey. Your Bible likely refers to it as Pisidian Antioch or Antioch of Pisidia.

In Antioch (the big city in Syria), the Holy Spirit singled out Paul and Barnabas from the believers worshiping there, and sent them on their first missionary journey.

Paul’s first journey took him by boat to the Roman province of Cyprus. Today, Cyprus is a country known as the Republic of Cyprus. It’s a mediterranean island south of Syria. Paul and Barnabas arrived in the port city of Salamis, where John Mark (who was possibly Barnabas’ cousin), helped them share the gospel in Jewish synagogues.

From Salamis, the group moved across the island to Paphos, where they were met by a Jewish sorcerer named Bar-Jesus (also known as Elymas the sorcerer). This sorcerer worked for the governor—Sergius Paulus—who sent for Paul and his companions because he wanted to hear the word of God. Elymas opposed them and tried to turn Sergius from the faith, and so Paul, filled with the Holy Spirit, called him a “child of the devil” and struck him blind. Sergius saw what happened, and believed.

Ironically, Elymas meant to steer Sergius away from Christ, but he became the very vehicle God used to draw Sergius toward him.

From Paphos, Paul and company set sail for the Roman province of Pamphylia, located in modern day Turkey. They arrived in the city of Perga, where John Mark left them and returned to Jerusalem (which, interestingly, was in the opposite direction from where they just came). We don’t know why John Mark decided to leave, but this would later create a rift between Paul and Barnabas.

Together, Paul and Barnabas travelled to Pisidian Antioch, where local synagogue leaders invited them to speak. Initially, the Jewish people were receptive to the gospel, but a week later, the entire city gathered to hear Paul and Barnabas, and the Jewish leaders became jealous. They resisted the message of the gospel, and so Paul and Barnabas made an important pivot: they began preaching to the Gentiles.  

Many of the Gentiles believed the gospel, and Luke (the traditional author of Acts) tells us that: 

“The word of the Lord spread through the whole region. But the Jewish leaders incited the God-fearing women of high standing and the leading men of the city. They stirred up persecution against Paul and Barnabas, and expelled them from their region.” —Acts 13:49–50

Driven out of Pamphylia, Paul and Barnabas travelled to Iconium, an eastern city in the region of Phrygia. Iconium still exists today as the Turkish city of Konya.

Once again, Paul and Barnabas spoke in the synagogue, where Jews and Greeks alike accepted the gospel. But the Jews who didn’t accept it stirred up trouble, even as Paul and Barnabas began performing signs and wonders (Acts 14:3). As support for Paul and Barnabas grew, so did the opposition they faced, and eventually, they became aware of a plot to abuse and stone them. So they left.

Fleeing the threat in Iconium, Paul and Barnabas left Phrygia altogether and travelled to Lystra, a city in the province of Lycaonia. Here, Paul healed a man who was lame.The locals who witnessed this miracle thought Paul and Barnabas were gods in human form, calling Barnabas Zeus and Paul Hermes. The priest from the temple of Zeus brought bulls and wreaths to offer sacrifices to them.

Paul and Barnabas attempted to redirect their praise to God, but struggled to keep the crowds from offering sacrifices to them.

Jews came from Antioch and Iconium and continued what they’d started. They riled up the crowds and convinced them to stone Paul. Believing he was dead, they dragged him outside the city. When the disciples gathered around him, Paul got up and went back inside the city.

Then Paul and Barnabas went to Derbe, another city in Lycaonia. There, they “won a large number of disciples” (Acts 14:21).

The return to Antioch

After a time in Derbes, Paul and Barnabas went back the way they came, working their way through Lystra, Iconium, Pisidian Antioch, and Perga. In each city, they encouraged the believers there and strengthened their faith, as they would continue doing on their future missionary journeys. They did, however, stop in a new Pamphylian city on the way: Attalia. Acts only mentions it in passing, but presumably, they established a community of believers there as well.

From there, they skipped a return voyage to the island of Cyprus and went straight back to Antioch (the big one), where they told the church what happened on their journey.

Paul’s second missionary journey (Acts 16:23–20:38)

Paul’s second missionary journey established many of the churches he would later write to in his pastoral epistles. Interestingly, this may have happened in part because of a “sharp disagreement” he had with Barnabas. Paul’s original plan was to essentially have a rerun of their first trip, strengthening the communities they’d formed in each city and telling them what the Council of Jerusalem had ruled in regards to Gentile believers.

But Barnabas wanted to take John Mark—who had left them shortly into their previous journey. Paul was so opposed to the idea that they parted ways, initiating two separate missionary journeys. Barnabas took John Mark and went with the original plan, making their way back to the island of Cyprus. Paul took a man named Silas and travelled through the provinces of Syria and Cilicia.

The first cities that Acts mentions by name on Paul’s second journey are Derbe and Lystra. At this time, Paul and Silas picked up a new companion: Timothy. 

The locals spoke highly of Timothy, and Paul wanted to bring him along even though he was half Greek, which meant local Jews would have a harder time accepting their message. Out of concern for these local Jews, Paul circumcised Timothy—even though, ironically, one of the things they were coming to tell Christians was that Gentiles didn’t have to be circumcised. (See Acts 16:3–4.)

Acts doesn’t specify where in Phrygia Paul and his companions stopped, but since he’d established a church in Iconium on the first trip, that community would’ve been on his mind (even though last time he was there, people had plotted to stone him). Interestingly, Acts notes that Paul and his companions journeyed here after they were “kept by the Holy Spirit from preaching the word in the province of Asia” (Acts 16:6).

Just north of Phrygia was the province of Galatia. Acts makes no mention of what happened here, but this is the province Paul wrote to in his letter to the Galatians . Interestingly, part of the purpose of Paul’s second trip was to share the news from the Council of Jerusalem regarding the Law of Moses and whether or not Gentiles (or Christians in general) should be expected to follow it. The council decided the Torah didn’t apply to Gentile believers (though they did hang on to a few rules). But by the time Paul wrote the Book of Galatians, Christians there were feeling pressure to obey the law (particularly in regards to circumcision) in order to be saved.

From Galatia, Paul’s group traveled west, until they reached the border of Mysia—a western region in the province of Asia, which is now part of Turkey. They intended to head north to the region of Bithynia, “but the spirit of Jesus would not allow them to” (Acts 16:7). So they passed by Mysia and headed to the city of Troas. Here, Paul had a vision of a man in Macedonia, begging him to “Come over to Macedonia and help us.” Paul took this vision as a sign that God was calling them to Macedonia, which was across the Aegean Sea.

From Troas, Paul and his companions sailed across the Aegean Sea, making a pitstop on the island of Samothrace before landing in Neapolis and then traveling to Philippi. In Philippi, they spoke with women outside the city gate. One of them was a wealthy cloth dealer named Lydia. After her household was baptised, she persuaded Paul’s group to stay with her for a while.

Later, Paul, Silas, and the others were confronted by a spirit-possessed slave woman who could predict the future. She followed them for many days, shouting, “These men are servants of the Most High God, who are telling you the way to be saved” (Acts 16:17). Paul became so annoyed that he cast out the spirit. Her owners were furious, because they had been profiting off of her fortune telling. So they turned the local magistrates against them, claiming Paul and Silas were stirring up trouble and trying to get Roman citizens to believe and do illegal things.

The authorities had Paul and Silas severely flogged and thrown in prison. Late at night, while they were worshiping, an earthquake shook the foundations of the prison, opened the doors, and freed the prisoners from their chains. When the jailer awoke and saw the doors open, he prepared to kill himself. But Paul stopped him and assured him everyone was still in the prison.

After listening to Paul and Silas share the gospel, the jailer believed in Jesus and had his whole household baptized.

The next morning, the magistrates ordered Paul and Silas released. Paul revealed that they were Roman citizens, who had just been beaten and imprisoned without trial, and the authorities became afraid. Paul and Silas returned to Lydia’s house, and then left the city of Troas.

After passing through the Macedonian cities of Amphipolis and Apollonia, they arrived in Thessalonica. Since Thessalonica had a synagogue, Paul turned to his usual method—preaching the gospel on the Sabbath. Over the course of three weeks, he achieved the usual result—many Jews and Greeks alike embraced the gospel . . . and those who didn’t were outraged by it. 

At night, the Thessalonian believers sent Paul and his companions away to the nearby city of Berea.

The Bereans listened eagerly to the gospel and carefully examined the Scriptures to see if they supported Paul’s claims. Many Jews and Greeks became believers, but some agitators from Thessalonica heard Paul was in Berea, and they stirred up the crowds. Silas and Timothy stayed in Berea, while Paul was escorted out of Macedonia to Athens.

In the first century, Athens was in the region of Achaia, just south of Macedonia. Today, it’s the capital of Greece, and the largest city in the country.

Paul was essentially waiting around for Silas, Timothy, and the others to rejoin him. But while he waited, he noticed that Athens was full of idols. He debated with philosophers in both the synagogue and marketplace. Some Athenians were open to his ideas, and they were eager to discuss them. One idol in particular caught his eye—it had an inscription that read: “to an unknown god.” He seized on this as an opportunity to tell them about the “unknown God” who died and rose so that all might have eternal life. 

Paul’s message in Athens incorporated observations about what he saw around him as well as quotes from famous Greek philosophers to point back to the gospel. After establishing a group of believers in Athens, Paul headed west to the city of Corinth.

In Corinth, Paul stayed and worked with a couple of Jewish tentmakers named Priscilla and Aquila. Every Sabbath, he preached to Jews and Greeks in the synagogue. Silas and Timothy rejoined Paul here, and Paul began focusing his energy on testifying about Jesus to the Jews. 

When the Jews opposed his message, Paul devoted himself to reaching Gentiles, and he left the synagogue. As more Greeks embraced the gospel, the Corinthian Jews brought Paul before the governor, who basically told them to take a hike and refused to help.

Paul stayed in Corinth for a year and a half, and he left with Priscilla and Aquila.

The return journey

Before setting off for Syria, Paul stopped for a vow-fulfilling haircut in the port city of Cenchreae, which was just a hop, skip, and a jump from Corinth. With his companions, he sailed across the Aegean Sea to Ephesus, where he dropped of Priscilla and Aquila, and promised to come back if he could. After a short stay in Ephesus, Paul set sail for Caesarea, which was across the Mediterranean and far to the southeast. From there, he made the trek south to Jerusalem.

Paul’s second missionary journey ended in Jerusalem.

Paul’s third missionary journey (Acts 18:23–20:38)

When you read Acts, there’s no transition from Paul’s second missionary journey to his third. His arrival in Jerusalem almost immediately began his next trip. But while his second journey ends in Jerusalem, the beginning of his third journey is actually in Antioch, which is about 300 miles north.

Phrygia and Galatia

From Antioch, Paul once again worked his way west, passing “from place to place throughout the region of Galatia and Phrygia, strengthening all the disciples” (Acts 18:23). This included Derbe, Lystra, and Iconium.

Paul traveled west to Ephesus, the capital of the province of Asia, where he’d left Priscilla and Aquila on his previous journey. Since he’d last visited, a man named Apollos had been preaching part of the gospel, but he didn’t know about the Holy Spirit. So when Paul arrived, he taught the Ephesians about the difference between water baptism and the baptism of the Spirit.

For three months, Paul preached in the synagogues. When people started criticizing Christianity, he left and began holding discussions in a lecture hall.

This went on for two years, and all the while, God used Paul to perform miracles. Even things Paul had touched—handkerchiefs and aprons—healed the sick and drove out evil spirits.

Some Jews thought invoking Paul’s name would let them drive out demons. Seven sons of a chief priest named Sceva said to an evil spirit, “In the name of the Jesus whom Paul preaches, I command you to come out” (Acts 19:13). The spirit replied that it knew Jesus and Paul, but not them, and then it pulverized all seven of them.

As word spread about what happened, people began to revere the name of Jesus. Local sorcerors came to repent, and they burnt scrolls that would have been worth more than 130 years’ worth of wages (Acts 19:19).

Around this time, a local silversmith named Demetrius realized that the future of his business (making idols) was jeopardized by the gospel. The demand for idols was going down all across the province of Asia, but especially in Ephesus, where he lived. So Demetrius gathered all the craftsmen and workers whose businesses were impacted, and stirred the entire city into an uproar. They seized two of Paul’s companions and brought them into a theater.

Paul wanted to address the crowd, but the disciples didn’t let him. Instead, a city clerk told everyone that unless they were going to bring formal charges against the men in a legal assembly, they were in danger of being charged with rioting.

Macedonia and Greece

After things settled down in Ephesus, Paul headed across the Aegean Sea to Macedonia. He traveled throughout the region, encouraging believers, and eventually arrived in Greece, where he stayed for three months. He intended to sail back to Syria (where his journey started), but some people plotted against him, so he took another lap through Macedonia instead.

Along the way, disciples joined Paul from many of the communities he’d ministered to. He had companions from Berea, Thessalonica, Derbe, and the province of Asia. These followers went ahead of Paul to Troas, in Asia. Paul stayed briefly in Philippi, then joined them.

Paul stayed in Troas for seven days. The night before he left, he stayed up late talking in a room upstairs. A young man sat in a window, drifted off to sleep, and fell to his death. Paul threw his arms around the man and declared that he was alive, and he was. Then Paul went back upstairs and continued talking until daylight.

Paul walked from Troas to Assos, which was just to the south, and then sailed for the nearby city of Mitylene. Eager to reach Jerusalem before Pentecost, Paul sailed past Ephesus and stopped in Miletus. There, he met with the leaders of the Ephesian church and essentially told them that he had taught them everything they needed to know, that he would not see them again, and that they needed to be on guard against false teachers. This is when Paul also famously quoted Jesus, sharing words that aren’t recorded in any of the gospels: “It is more blessed to give than to receive” (Acts 20:35).

And then he set sail.

Paul and his companions stopped briefly in Kos, Rhodes, and Patara before heading across the Mediterranean Sea to Phoenicia (the coastal region south of ancient Syria, which is now part of Syria). They arrived in Tyre, where “through the Spirit” (Acts 21:4), the local disciples urged Paul not to go to Jerusalem. He ignored them.

From Tyre, the voyage continued to the port city of Ptolemais, and then Caesarea, where the group stayed with Philip the evangelist (not to be confused with Philip the apostle ). Here, a prophet warned Paul that he would be bound by the Jews in Jerusalem and handed over to the Gentiles.

Still, he pressed on to Jerusalem, and by the end of Acts, the Jewish leaders had handed him over to Roman rulers.

Paul’s fourth missionary journey

Acts explicitly records three distinct missionary journeys. But some scholars and even ancient Christian writers have claimed that there was also a fourth missionary journey which was only hinted at in the Bible.

The argument for a fourth journey is primarily based on clues from Paul’s letters. He occasionally refers to events and visits that may not be accounted for in Acts or the epistles. 

For example, Paul suggested he would travel to Spain (Romans 15:24), but he provides no record of this journey in his letters. However, early church fathers claimed Paul did, in fact, travel to Spain.

In his letter to the Corinthians, first-century church father Clement of Rome said Paul “had gone to the extremity of the west,” which at the time presumably meant Spain. Fourth-century church father John of Chrysostom said, “For after he had been in Rome, he returned to Spain, but whether he came thence again into these parts, we know not.” And Cyril of Jerusalem (also from the fourth century) wrote that Paul “carried the earnestness of his preaching as far as Spain.”

In 2 Timothy 4, Paul makes an ambiguous reference to “my first defense” and claims he was “delivered from the lion’s mouth” (2 Timothy 4:16-17). Some have interpreted this as a reference to his first defense before Emperor Nero, which he was heading for at the end of Acts.

Paul’s letters make other references to events not recorded in Acts, but since there is so much overlap in the locations mentioned, and Paul spent multiple years in some of these places on his three recorded journeys, it’s difficult to say whether or not this fourth journey ever actually happened.

Take a closer look at Paul’s footsteps

Paul’s missionary journeys are a key part of the New Testament. Paul’s epistles were originally written to the communities he formed on these journeys, and they show us exactly how Christianity spread to the Gentiles so rapidly.

Here at OverviewBible, we’ve charted each of Paul’s missionary journeys into beautiful, full-color posters you can display in your classroom or church office. Each comes in multiple sizes on fine art paper with a matte finish.

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including the New Testament Letters: The Letters are not in their normal New Testament Order, but in the date order generally agreed by most scholars. Paul's Letters are integrated into the story of the Acts of the Apostles at the points in his journeys when they are generally believed to have been written  

SETTING THE SCENE

Map 12. The Travel Areas of the Acts of the Apostles; also where Paul Sent his Letters (city names in "stamped envelopes", the one province "unstamped")

Map 13. Some of the Many Centres of Jewish Population Outside Israel - the "Dispersion" or "Diaspora"

THE FIRST MISSIONARY JOURNEYS

Map 14. The Earliest Missionary Journeys - Philip the Evangelist

Taken from Acts 8:1b-40 - On that very day (the death of Stephen) a great storm of persecution burst upon the Church in Jerusalem [1]. All Church members except the apostles were scattered over the countryside of Judea [2] and Samaria [3]. While reverent men buried Stephen and mourned deeply over him, Saul (later the apostle Paul) harassed the Church bitterly. ..... Those who were dispersed by this action went throughout the country, preaching the good news of the message as they went. Philip (the "deacon" and Evangelist) , for instance, went down to the city of Samaria [4] and preached Christ to the people there. (Philip continues preaching in Samaria; the Apostles Peter and John join him there before returning to Jerusalem; Philip is then directed to another task ....) But an angel of the Lord said to Philip, "Get up and go south down the road which runs from Jerusalem to Gaza [5], out in the desert." Philip arose and began his journey. At this very moment an Ethiopian eunuch , a minister and in fact the treasurer to Candace, queen of the Ethiopians, was on his way home after coming to Jerusalem to worship. He was sitting in his carriage reading the prophet Isaiah. (Philip explains a prophecy of Isaiah, preaches the Gospel of Jesus to him, and at the eunuch's request baptises him ....) When they came up out of the water the Spirit of the Lord took Philip away suddenly and the eunuch saw no more of him, but proceeded on his journey with a heart full of joy. Philip found himself at Azotus [6] and as he passed through the countryside he went on telling the good news in all the cities until he came to Caesarea [7] (where we meet him 25 years later during a visit by Paul).

Map 15. The Conversion and Earliest Journeys of Saul (Paul) of Tarsus c AD34-45 Taken from Acts 9:1-30 - But Saul (of Tarsus [1] ), still breathing murderous threats against the disciples of the Lord, went to the High Priest (in Jerusalem [2] ) and begged him for letters to the synagogues in Damascus [3], so that if he should find there any followers of the Way (of Jesus Christ) , whether men or women, he could bring them back to Jerusalem as prisoners ..... Damascus - Capital of modern Syria. "The Pearl of the East", an ancient and important city of Syria, standing at over 2,000 feet in a large oasis. One of the city-states of The Decapolis, and a great centre of trade. Tarsus - Capital of Cilicia in Asia Minor, and Paul's home. A Greek-speaking, Roman province in south-eastern Asia Minor, an important city and major centre of learning. Tarsus was on the highway linking Syrian Antioch and the rest of the Middle East, with the provinces of Galatia and Asia to the west.

On the road to Damascus Jesus appears in a vision to Saul who is blinded, and directs him to continue his journey to Damascus where he is healed and baptised.

According to Paul's own account in his Letter to the Galatians 1:17, he then went away to Arabia [4] , before returning to Damascus [5]

In the Acts account, Paul immediately starts proclaiming Jesus in the synagogues of Damascus , before being forced to escape to Jerusalem

(Acts continues) When Saul reached Jerusalem [6], he tried to join the disciples. But they were all afraid of him, finding it impossible to believe that he was a disciple. Barnabas, however, took him by the hand and introduced him to the apostles, and explained to them how he had seen the Lord on his journey, and how the Lord had spoken to him. He further explained how Saul had spoken in Damascus with the utmost boldness in the name of Jesus. After that Saul joined with them in all their activities in Jerusalem, preaching fearlessly in the name of the Lord. He used to talk and argue with the Greek-speaking Jews, but they made several attempts on his life. When the brothers realised this they took him down to Caesarea [7] and sent him off to Tarsus [8]

(.... after which he preaches in Cilicia [9] and Syria [9] , Galatians 1:21. Sometime later still, Paul is brought from Tarsus by Barnabas to work in Syrian Antioch [10] , Acts 11:25 ).

Map 16. The Earliest Missionary Journeys - the Apostle Peter

Taken from Acts 9:31-10:48 - The whole Church throughout Judea [1], Galilee [2] and Samaria [3] now enjoyed a period of peace. ...... Now it happened that Peter, in the course of travelling (from Jerusalem [4] ) about among them all, came to God's people living at Lydda [5]. There he found a man called Aeneas who had been bed-ridden for eight years through paralysis. Peter said to him "Aeneas, Jesus Christ heals you! Get up and make your bed." He got to his feet at once. And all those who lived in Lydda and (the Plain of ) Sharon saw him and turned to the Lord. Then there was a woman in Joppa [6] (who is also healed). .... There was a man in Caesarea [7] by the name of Cornelius, a (Gentile) centurion in what was called the Italian Regiment. He was a deeply religious man who reverenced God, as did all his household. He made many charitable gifts to the people and was a real man of prayer. (He is told by an angel to send for Peter, who still in Joppa receives a vision showing that Christ is for all men - Jew and Gentile. Peter welcomes Cornelius' messengers ...) On the next day he got up and set out with them, accompanied by some of the brothers from Joppa, arriving at Caesarea on the day after that. (Peter teaches Cornelius, his family and friends about Jesus, they receive the Holy Spirit, and he baptises them. Peter later visits Jerusalem [8] where he explains his reasons for teaching and baptising Gemtiles) * * * * * Apart from his journeys with Jesus, and the visit with the apostle John to Samaria after the work of Philip the Evangelist, Peter can be linked to three other locations: (1) According to Galatians 2:11, he visited Syrian Antioch ; (2) He may have visited Corinth according to 1 Corinthians 1:12 as he was certainly known there; (3) Traditionally he lived in Rome, and was martyred there in c AD64 or 67

Map 17. The Church in Syrian Antioch Grows and Gains Gentile Converts

Taken from Acts 11:19-30 - Now those who had been dispersed by the persecution which arose over Stephen travelled as far as Phoenicia, Cyprus and ( Syrian ) Antioch, giving the message as they went to Jews only. However, among their number were natives of Cyprus [1] and Cyrene [2], and these men, on their arrival at (Syrian) Antioch [3], proclaimed their message to the (Gentile) Greeks as well, telling them the good news of the Lord Jesus. The hand of the Lord was with them, and a great number believed and turned to the Lord. News of these things came to the ears of the Church in Jerusalem [4] and they sent Barnabas to ( Syrian ) Antioch [5]. Syrian Antioch - present day Antakya in southern Turkey. This Antioch was known as "Queen of the East", capital of the province of Syria, and the third largest city in the Roman Empire after Rome and Alexandria. With a population of over half a million people, it was located on the River Orontes, and a junction of trade routes between East and West. It should not to be confused with Pisidian Antioch, a Phrygian town in the Roman province of Galatia -

.... Then Barnabas went to Tarsus [6] to find Saul (Paul) . When he found him he brought him up to Antioch [7]. Then for a whole year they met together with the Church and taught a large crowd. It was in Antioch that the disciples were first given the name of "Christians".

During this period some prophets came down from Jerusalem to Antioch. One of them by the name of Agabus stood up and foretold by the Spirit that there was to be a great famine throughout the world. (This actually happened in the days of Claudius). The disciples determined to send relief to the brothers in Judea, each contributing as he was able. This they did, sending their contribution to the elders there (in Jerusalem [8]) personally through Barnabas and Saul (who later return to Syrian Antioch [9] ).

The Letter of James is generally believed to have been the first Letter of the New Testament to be written, probably some time before the Council at Jerusalem (see Map following)

PAUL'S MISSIONARY JOURNEYS and LETTERS

Map 18. Paul's First Missionary Journey, with Barnabas to Cyprus and Asia Minor c AD46-48 and Its Sequel, the Council at Jerusalem c AD49 Taken from Acts 13:4-14:28 - So these two (Barnabas and Paul) .... went down (from Syrian Antioch [1] ) to Seleucia [2] and from there sailed off to Cyprus. On their arrival at Salamis [3] they began to proclaim God's message in the Jewish synagogues, having John (Mark) as their assistant. As they made their way through the island as far as Paphos [4] they came across a man named Bar-Jesus, a Jew who was both a false prophet and a magician. This man was attached to Sergius Paulus, the proconsul (or Roman governor of the island province of Cyprus) , who was himself a man of intelligence. (Barnabas and Paul are summoned before Sergius, clash with Bar-Jesus, and Sergius Paulus becomes a believer.) (Barnabas and Paul then sail to Asia Minor and continue on to Galatia ) Galatia - A large Roman province in Asia Minor, extending almost from the Black Sea to the Mediterranean through the mountains and plains of modern central Turkey. Settled by Gauls from central Asia in the 3rd century BC, Galatia included the Phrygian town of Pisidian Antioch; not to be confused with Syrian Antioch

Then Paul and his companions set sail from Paphos and went to Perga [5] in Pamphylia. There John (Mark) left them and turned back to Jerusalem, but they continued their journey through Perga to the Antioch in Pisidia [6]. They went to the synagogue on the Sabbath day and took their seats. (On this occasion the Gospel of Jesus is well received. A week later it is rejected and Paul and Barnabas are expelled from the district ...)

..... and went on to Iconium [7]. And the disciples continued to be full of joy and the Holy Spirit. Much the same thing happened at Iconium. ..... But when a hostile movement arose from both Gentiles and Jews in collaboration with the authorities to insult and stone them, they got to know about it, fled to the Lycaonian cities of Lystra [8] and Derbe [9], and the surrounding countryside - and from there they continued to proclaim the Gospel.

(In Lystra, they heal a crippled man and are nearly worshipped as gods)

Then some Jews arrived from Antioch and Iconium and after turning the minds of the people against Paul they stoned him and dragged him out of the city thinking he was dead. But while the disciples were gathered in a circle round him, Paul got up and walked back to the city. And the very next day he went out with Barnabas to Derbe, and when they had preached the Gospel to that city and made many disciples, they turned back to Lystra [10], Iconium [11] and Antioch [12]. ...... They then crossed Pisidia and arrived in Pamphylia. They proclaimed their message in Perga [13] and then went down to Attalia [14]. From there they sailed back to Antioch (in Syria) [15] .... When they arrived there they called the Church together and reported to them how greatly God had worked with them and how he had opened the door of faith for the Gentiles. And here at Antioch they spent a considerable time with the disciples.

Map 19. Paul's Second Missionary Journey, with Silas returning to Asia Minor and on into Europe c AD49-52 Taken from Acts 15:40-18:23a - ..... Paul chose Silas and set out on his journey (from Syrian Antioch [1] ) ..... He travelled through Syria [2] and Cilicia [3] and strengthened the churches. He also went to Derbe [4] and Lystra [5]. At Lystra there was a disciple by the name of Timothy..... (who) was held in high regard by the brothers at Lystra and Iconium, and Paul wanted to take him on as his companion. ..... As they went on their way through the cities they passed on to them for their observance the decisions which had been reached by the apostles and elders in (the Council at) Jerusalem. ... They made their way through Phyrgia [6] and Galatia [7], but the Holy Spirit prevented them from speaking God's message in Asia. When they came to Mysia [8] they tried to enter Bithynia, but again the Spirit of Jesus would not allow them. So they passed by Mysia and came down to Troas [9], where one night Paul had a vision of a Macedonian man standing and appealing to him in the words: "Come over to Macedonia and help us!" .... So we set sail from Troas and ran a straight course to (the island of) Samothrace [10], and on the following day to Neapolis [11]. From there we went to Philippi [12], a Roman garrison-town and the chief city in that part of Macedonia. We spent some days in Philippi .... Philippi - The ruins of Philippi are near modern Kavalla in northern Greece. It was then a city of Macedonia founded by Philip, the father of Alexander the Great. A Roman colony and military centre, governed directly from Rome, Philippi was situated on the Via Egnatian, the highway running east and west linking Rome to Byzantium (Istanbul):

(Here Paul and Silas, Timothy and sometimes Luke bring the Gospel to Lydia from Thyatira , are in conflict over a girl with a spirit of clairvoyance, are beaten and imprisoned, survive a destructive earthquake and convert their gaoler. The magistrates release them, but on learning that Paul is a Roman citizen, apologize to them and .....) after taking them outside the prison, requested them to leave the city (of Philippi ) .....

Next day they journeyed through Amphipolis [13] and Apollonia [14] and arrived at Thessalonica [15]. Here there was a synagogue of the Jews which Paul entered, following his usual custom.

Thessalonica - Modern Salonika or Thessalonika. A free city, capital of the Roman province of Macedonia in northern Greece. Thessalonica was a major port, and like Philippi, located on the east-west Egnatian highway, and thus an important centre of trade by land and by sea:

(The teaching of Paul and Silas converts a large number of the people, but also infuriates many Jews. The city is in uproar .....) Without delay the brothers despatched Paul and Silas off to Beroea (or Berea) [16] that night. On their arrival there they went to the Jewish synagogue. The Jews proved more generous-minded than those in Thessalonica, for they accepted the message most eagerly ...... But when the Jews at Thessalonica found out that God's message had been proclaimed by Paul at Beroea as well, they came there too to cause trouble and spread alarm among the people. The brothers at Beroea then sent Paul off at once to make his way to the sea-coast ( near Beroea ) [16], but Silas and Timothy remained there.

The men who accompanied Paul took him as far as Athens [17] and returned with instructions for Silas and Timothy (still in Berea ) to rejoin Paul as soon as possible.

Paul had some days to wait at Athens for Silas and Timothy to arrive (and while there, addresses some of the many philosophers of Athens, most of whom reject his teaching ...)

Before long Paul left Athens and went on to Corinth [18] where he found a Jew called Aquila, a native of Pontus. This man had recently come from Italy with his wife Priscilla because (the emperor) Claudius had issued a decree that all Jews should leave Rome. .... They all worked together, for their trade was tent-making. Every Sabbath Paul used to speak in the synagogue trying to persuade both Jews and Greeks. By the time Silas and Timothy arrived from Macedonia Paul was completely absorbed in preaching the message, showing the Jews as clearly as he could that Jesus is Christ. However, when they turned against him and abused him he shook his garments at them, and said, "Your blood be on your heads! From now on I go with a perfectly clear conscience to the Gentiles."

Corinth - The original Corinth is near modern Corinth in southern Greece. An ancient Greek city, and chief town of the Roman province of Achaia, it was at this time governed by proconsul Gallio. Located near the narrow strip of land separating the Adriatic from the Aegean Seas, and through which ran the north-south highway linking the rest of Greece with the southern Peloponnesus, Corinth was a vital centre of commerce. A cosmopolitan city with the temple of Aphrodite - goddess of love and fertility - and with two nearby ports including Cenchrea, Corinth was well known for its sexual immorality -

Then he left them and went to the house of a man called Titius Justus, a man who reverenced God and whose house was next door to the synagogue. .... Paul settled down there (in Corinth ) for eighteen months (his second longest recorded stay in a city during his three Missionary Journeys) and taught them God's message.

Then, while Gallio was governor of Achaia the Jews banded together to attack Paul .... (but Gallio) flatly refuse (s) to be judge in these matters. ..... Paul stayed for some time (in Corinth) after this incident

........ and then (Paul) took leave of the brothers and sailed for Syria, taking Priscilla and Aquila with him. At Cenchrea [19] he had his hair cut short, for he had taken a solemn vow. They all arrived at Ephesus [20] and there Paul left Aquila and Priscilla, but he himself went into the synagogue and debated with the Jews. When they asked him to stay longer he refused, bidding them farewell with the words, "If if is God's will I will come back to you again" (which he does on his Third Missionary Journey) . Then he set sail from Ephesus and went down to Caesarea [21]. Here he disembarked and after paying his respects to the Church in Jerusalem [22], he went down to Antioch [23]. He spent some time there before he left (on his Third Journey) ......

Map 20. Paul Writes his Two Letters to the Thessalonians (during his Second Journey)

Map 21. Paul's Third Missionary Journey, returning to Asia Minor and Greece c AD53-58 Taken from Acts 18:23b-20:3a - (After spending some time in Syrian Antioch [1] , Paul starts on his Third Missionary Journey, and ....) proceeded to visit systematically throughout Galatia [2] and Phyrgia [3] putting new heart into all the disciples as he went. Now a Jew called Apollos, a native of Alexandria and a gifted speaker, well-versed in the scriptures, arrived at Ephesus. .... This man began to speak with great boldness in the synagogue. but when Priscilla and Aquila heard him they took him aside and explained the Way of God to him more accurately. Then as he wanted to cross into Achaia, the brothers gave him every encouragement and wrote a letter to the disciples there, asking them to make him welcome. ..... Ephesus - South of modern Izmir or Smyrna in Western Turkey, and at that time capital of the Roman province of Asia. One of the three greatest cities of the eastern Mediterranean with a population of perhaps 250,000 - the other two being Alexandria in Egypt and Syrian Antioch, Ephesus was an important port with good access to the interior of Asia Minor. As a centre for the worship of Artemis or Diana - the Asian goddess of fertility, her temple was one of the seven wonders of the ancient world. The great theatre could hold 25,000 people:

While Apollos was in Corinth Paul journeyed through the upper parts of the country (the high inland plateau of Asia Minor) and arrived at Ephesus [4]. There he discovered some disciples (... who he baptises in the Holy Spirit) ,

Then Paul made his way into the synagogue there (in Ephesus ) and for three months he spoke with the utmost confidence .... But when some of them hardened in their attitude towards the message and refused to believe it ..... Paul left them, and withdrew his disciples, and held daily discussions in the lecture-hall of Tyrannus. He continued this practice for two years (... Paul's longest recorded stay in any one location during his three Missionary Journeys), so that all who lived in Asia (not just Ephesus , but the surrounding country) , both Greeks and Jews, could hear the Lord's message. (Paul continues to preach and also to heal, and with such success that a number who previously practised magic publicly burn their highly-prized books)

(Towards the end of his 3 year stay in Ephesus , Paul probably wrote his First Letter to the church in Corinth)

After these events Paul set his heart on going to Jerusalem by way of Macedonia and Achaia, remarking, "After I have been there I must see Rome as well." .

Then he despatched to Macedonia (the province that included the cities of Philippi and Thessalonica ) two of his assistants, Timothy and Erastus, while he himself stayed for a while in Asia.

(Paul is now publicly attacked by the many craftsmen whose livelihood depends on the worship of the goddess Diana and a near-riot ensues)

...... After this disturbance had died down, Paul sent for the disciples and after speaking encouragingly said good-bye to them, and went on his way to Macedonia [5]. As he made his way through these districts (... of Macedonia, Paul probably wrote his Second Letter to the Corinthians after Titus' return from Corinth) .... he spoke many heartening words to the people and then went on to Greece [6] (including Corinth), where he stayed for three months.

(During his stay in Corinth , Paul is believed to have written his Letter to the church in Rome . According to this Letter, either on his way from Macedonia or during his three months stay in Greece , Paul led or organised a mission to Illyricum or Dalmatia - the area of the old Yugoslavia.)

PAUL'S THIRD MISSIONARY JOURNEY CONCLUDED; THE RETURN TO JERUSALEM c AD58

Taken from Acts 20:3b-12 - 21:15 - Then (after staying in Greece [6] ...) when he (Paul) was on the point of setting sail for Syria the Jews made a further plot against him and he decided to make his way back (by land) through Macedonia [7]. His companions on the journey were Sopater a Beroean ... two Thessalonians ... Gaius from Derbe, Timothy, and two Asians..... This party proceeded to Troas to await us there while we sailed from Philippi [8] after the days of unleavened bread. and joined them five days later at Troas [9], where we spent a week.

(At Troas , Paul's lengthy teaching almost leads to the death of a young man Eutychus who goes to asleep and falls out of window!)

Meanwhile we had gone aboard the ship and sailed on ahead for Assos, intending to pick up Paul there ..... since he himself had planned to go overland. When he met us on our arrival at Assos [10] we took him aboard and went on to Mitylene [11]. We sailed from there and arrived off the coast of Chios [12] the next day. On the day following we crossed to Samos [13], and the day after that we reached Miletus [14] . For Paul had decided to sail past Ephesus with the idea of spending as little time as possible in Asia. He hoped, if it should prove possible, to reach Jerusalem in time for the day of Pentecost.

At Miletus he sent to Ephesus to summon the elders of the Church. On their arrival he addressed them ...... What saddened them most of all was his saying that they would never see his face gain......

When we had finally said farewell to them we set sail, running a straight course to Cos [15], and the next day we went to Rhodes [16] and from there to Patara [17]. Here we found a ship bound for Phoenicia, and we went aboard her and set sail. After sighting Cyprus [18] and leaving it on our left we sailed to Syria and put in at Tyre [19], since that was where the ship was to discharge her cargo. We sought out the disciples there and stayed with them for a week (... the disciples warn Paul not to go up to Jerusalem ) . ..... We sailed away from Tyre and arrived at Ptolemais [20]. We greeted the brothers there and stayed with them for just one day. On the following day we left and proceeded to Caesarea [21] and there we went to stay at the house of Philip the evangelist (... again he is warned of the dangers of returning to Jerualem) .

After this we made our preparations and went up to Jerusalem [22].

PAUL'S LETTERS

Map 22. Paul Writes his First Letter to the Corinthians

Map 23. Paul Writes his Second Letter to the Corinthians

Map 24. Paul Writes to the Galatians

Map 25. Paul Writes to the Romans

Map 26. Paul's Journey under Arrest from Palestine to Rome c AD58-61

Taken from Acts 27:12 - 28:31 - ..... (two years after Paul's original arrest in Jerusalem [1] and his journey to Caesarea [2] ) , Paul and some other prisoners were put in charge of a centurion named Julius...... We embarked on a ship hailing from Adramyttium, bound for the Asian ports, and set sail. ..... On the following day we put in at Sidon [3], where Julius treated Paul most considerately by allowing him to visit his friends and accept their hospitality. From Sidon we put to sea again and sailed to leeward of Cyprus [4], since the wind was against us. Then, when we had crossed the gulf that lies off the coasts of Cilicia [5] and Pamphylia [6], we arrived at Myra [7] in Lycia. There the centurion found an Alexandrian ship bound for Italy and put us aboard her. For several days we beat slowly up to windward and only just succeeded in arriving off Cnidus [8]. Then, since the wind was still blowing against us, we sailed under the lee of Crete, and rounded Cape Salmone [9]. Coasting along with difficulty we came to a place called Fair Havens [10], near which is the city of Lasea. ......... (In spite of Paul's warnings, the ship continued on its way) ...... the majority were in favour of setting sail again in the hope of reaching Phoenix [11] and wintering there. Phoenix is a harbour in Crete, facing south-west and north-west. So, when a moderate breeze sprang up, thinking they had obtained just what they wanted, they weighed anchor, and coasted along, hugging the shores of Crete. But before long a terrific gale, which they called a north-easter, swept down upon us from the land. The ship was caught by it and since she could not be brought up into the wind we had to let her fall off and run before it. Then, running under the lee of a small island called Clauda [12], we managed with some difficulty to secure the ship's boat. After hoisting it aboard they used cables to brace the ship. To add to the difficulties they were afraid all the time of drifting on to the Syrtis banks [13], so they shortened sail and lay to, drifting. (The writer of Acts then describes the terrible storm which finally casts them up alive on the shore of Malta) .... On the fourteenth night of the storm, as we were drifting in the Adriatic [14], about midnight the sailors sensed that we were nearing land. ..... After our escape we discovered that the island was called Melita [15] . ... (Paul's stay on Malta is described) ..... ... It was no less than three months later that we set sail in an Alexandrian ship which had wintered in the island ...... We put in at Syracuse [16] and stayed there three days, and from there we tacked round to Rhegium [17]. A day later the south wind sprang up and we sailed to Puteoli [18], reaching it in only two days. There we found some of the brothers and they begged us to stay a week with them, and so we finally came to Rome. The brothers there had heard about us and came out from the city to meet us, as far as the Market of Appius [19] and the Three Taverns [20]. .... When we reached Rome [21] Paul was given permission to live alone with the soldier who was guarding him (where he stayed for at least two years after which he was either executed or released) .

Map 27. Paul writes from Prison in Rome - to Colossians, Philemon, Ephesians and Philippians

Map 28. Paul Writes his First Pastoral or Teaching Letter to Timothy

Map 29. Paul Writes his Pastoral or Teaching Letter to Titus

Map 30. Paul Writes his Second Pastoral or Teaching Letter to Timothy

GENERAL LETTERS and REVELATION

Only the First Letter of Peter and the Book of Revelation is included here. The Letter of James is generally believed to have been the first Letter of the New Testament to have been written, probably some time before the Council at Jerusalem. The Letter to the Hebrews and the other General or Catholic Letters - Second Letter of Peter , First , Second , and Third Letters of John , and the Letter of Jude, although written around this time are not included. Where Hebrews, 2 Peter and Jude were written and their destinations are generally very uncertain. The three Letters of John were probably written in Ephesus probably all to addresses in the Province of Asia (see Map 31 following)

Map 31. Peter Writes His First Letter, to the Christian Jews of Most of Asia Minor

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Map 32. Book of Revelation - John Writes to Seven Churches in the Province of Asia

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Acts 16 New Living Translation

Paul’s second missionary journey.

16  Paul went first to Derbe and then to Lystra, where there was a young disciple named Timothy. His mother was a Jewish believer, but his father was a Greek. 2  Timothy was well thought of by the believers [ a ] in Lystra and Iconium, 3  so Paul wanted him to join them on their journey. In deference to the Jews of the area, he arranged for Timothy to be circumcised before they left, for everyone knew that his father was a Greek. 4  Then they went from town to town, instructing the believers to follow the decisions made by the apostles and elders in Jerusalem. 5  So the churches were strengthened in their faith and grew larger every day.

A Call from Macedonia

6  Next Paul and Silas traveled through the area of Phrygia and Galatia, because the Holy Spirit had prevented them from preaching the word in the province of Asia at that time. 7  Then coming to the borders of Mysia, they headed north for the province of Bithynia, [ b ] but again the Spirit of Jesus did not allow them to go there. 8  So instead, they went on through Mysia to the seaport of Troas.

9  That night Paul had a vision: A man from Macedonia in northern Greece was standing there, pleading with him, “Come over to Macedonia and help us!” 10  So we [ c ] decided to leave for Macedonia at once, having concluded that God was calling us to preach the Good News there.

Lydia of Philippi Believes in Jesus

11  We boarded a boat at Troas and sailed straight across to the island of Samothrace, and the next day we landed at Neapolis. 12  From there we reached Philippi, a major city of that district of Macedonia and a Roman colony. And we stayed there several days.

13  On the Sabbath we went a little way outside the city to a riverbank, where we thought people would be meeting for prayer, and we sat down to speak with some women who had gathered there. 14  One of them was Lydia from Thyatira, a merchant of expensive purple cloth, who worshiped God. As she listened to us, the Lord opened her heart, and she accepted what Paul was saying. 15  She and her household were baptized, and she asked us to be her guests. “If you agree that I am a true believer in the Lord,” she said, “come and stay at my home.” And she urged us until we agreed.

Paul and Silas in Prison

16  One day as we were going down to the place of prayer, we met a slave girl who had a spirit that enabled her to tell the future. She earned a lot of money for her masters by telling fortunes. 17  She followed Paul and the rest of us, shouting, “These men are servants of the Most High God, and they have come to tell you how to be saved.”

18  This went on day after day until Paul got so exasperated that he turned and said to the demon within her, “I command you in the name of Jesus Christ to come out of her.” And instantly it left her.

19  Her masters’ hopes of wealth were now shattered, so they grabbed Paul and Silas and dragged them before the authorities at the marketplace. 20  “The whole city is in an uproar because of these Jews!” they shouted to the city officials. 21  “They are teaching customs that are illegal for us Romans to practice.”

22  A mob quickly formed against Paul and Silas, and the city officials ordered them stripped and beaten with wooden rods. 23  They were severely beaten, and then they were thrown into prison. The jailer was ordered to make sure they didn’t escape. 24  So the jailer put them into the inner dungeon and clamped their feet in the stocks.

25  Around midnight Paul and Silas were praying and singing hymns to God, and the other prisoners were listening. 26  Suddenly, there was a massive earthquake, and the prison was shaken to its foundations. All the doors immediately flew open, and the chains of every prisoner fell off! 27  The jailer woke up to see the prison doors wide open. He assumed the prisoners had escaped, so he drew his sword to kill himself. 28  But Paul shouted to him, “Stop! Don’t kill yourself! We are all here!”

29  The jailer called for lights and ran to the dungeon and fell down trembling before Paul and Silas. 30  Then he brought them out and asked, “Sirs, what must I do to be saved?”

31  They replied, “Believe in the Lord Jesus and you will be saved, along with everyone in your household.” 32  And they shared the word of the Lord with him and with all who lived in his household. 33  Even at that hour of the night, the jailer cared for them and washed their wounds. Then he and everyone in his household were immediately baptized. 34  He brought them into his house and set a meal before them, and he and his entire household rejoiced because they all believed in God.

35  The next morning the city officials sent the police to tell the jailer, “Let those men go!” 36  So the jailer told Paul, “The city officials have said you and Silas are free to leave. Go in peace.”

37  But Paul replied, “They have publicly beaten us without a trial and put us in prison—and we are Roman citizens. So now they want us to leave secretly? Certainly not! Let them come themselves to release us!”

38  When the police reported this, the city officials were alarmed to learn that Paul and Silas were Roman citizens. 39  So they came to the jail and apologized to them. Then they brought them out and begged them to leave the city. 40  When Paul and Silas left the prison, they returned to the home of Lydia. There they met with the believers and encouraged them once more. Then they left town.

• 16:2 Greek brothers; also in 16:40 .
• 16:6-7 Phrygia, Galatia, Asia, Mysia, and Bithynia were all districts in what is now Turkey.
• 16:10 Luke, the writer of this book, here joined Paul and accompanied him on his journey.

Holy Bible , New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc. , Carol Stream, Illinois 60188. All rights reserved.

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Chapter 1: Introduction

Chapter 2: pentecost, chapters 3-7: in jerusalem, chapters 8-12: judea & samaria, chapters 13-20: the missionary journeys, chapters 21-28: paul's witness spreads to rome.

Paul’s Second Missionary Journey

1 Paul went first to Derbe and then to Lystra, where there was a young disciple named Timothy. His mother was a Jewish believer, but his father was a Greek. 2 Timothy was well thought of by the believers in Lystra and Iconium, 3 so Paul wanted him to join them on their journey. In deference to the Jews of the area, he arranged for Timothy to be circumcised before they left, for everyone knew that his father was a Greek. 4 Then they went from town to town, instructing the believers to follow the decisions made by the apostles and elders in Jerusalem. 5 So the churches were strengthened in their faith and grew larger every day.

A Call from Macedonia

6 Next Paul and Silas traveled through the area of Phrygia and Galatia, because the Holy Spirit had prevented them from preaching the word in the province of Asia at that time. 7 Then coming to the borders of Mysia, they headed north for the province of Bithynia, but again the Spirit of Jesus did not allow them to go there. 8 So instead, they went on through Mysia to the seaport of Troas.

9 That night Paul had a vision: A man from Macedonia in northern Greece was standing there, pleading with him, “Come over to Macedonia and help us!” 10 So we decided to leave for Macedonia at once, having concluded that God was calling us to preach the Good News there.

Lydia of Philippi Believes in Jesus

11 We boarded a boat at Troas and sailed straight across to the island of Samothrace, and the next day we landed at Neapolis. 12 From there we reached Philippi, a major city of that district of Macedonia and a Roman colony. And we stayed there several days.

13 On the Sabbath we went a little way outside the city to a riverbank, where we thought people would be meeting for prayer, and we sat down to speak with some women who had gathered there. 14 One of them was Lydia from Thyatira, a merchant of expensive purple cloth, who worshiped God. As she listened to us, the Lord opened her heart, and she accepted what Paul was saying. 15 She and her household were baptized, and she asked us to be her guests. “If you agree that I am a true believer in the Lord,” she said, “come and stay at my home.” And she urged us until we agreed.

Paul and Silas in Prison

16 One day as we were going down to the place of prayer, we met a slave girl who had a spirit that enabled her to tell the future. She earned a lot of money for her masters by telling fortunes. 17 She followed Paul and the rest of us, shouting, “These men are servants of the Most High God, and they have come to tell you how to be saved.”

18 This went on day after day until Paul got so exasperated that he turned and said to the demon within her, “I command you in the name of Jesus Christ to come out of her.” And instantly it left her.

19 Her masters’ hopes of wealth were now shattered, so they grabbed Paul and Silas and dragged them before the authorities at the marketplace. 20 “The whole city is in an uproar because of these Jews!” they shouted to the city officials. 21 “They are teaching customs that are illegal for us Romans to practice.”

22 A mob quickly formed against Paul and Silas, and the city officials ordered them stripped and beaten with wooden rods. 23 They were severely beaten, and then they were thrown into prison. The jailer was ordered to make sure they didn’t escape. 24 So the jailer put them into the inner dungeon and clamped their feet in the stocks.

25 Around midnight Paul and Silas were praying and singing hymns to God, and the other prisoners were listening. 26 Suddenly, there was a massive earthquake, and the prison was shaken to its foundations. All the doors immediately flew open, and the chains of every prisoner fell off! 27 The jailer woke up to see the prison doors wide open. He assumed the prisoners had escaped, so he drew his sword to kill himself. 28 But Paul shouted to him, “Stop! Don’t kill yourself! We are all here!”

29 The jailer called for lights and ran to the dungeon and fell down trembling before Paul and Silas. 30 Then he brought them out and asked, “Sirs, what must I do to be saved?”

31 They replied, “Believe in the Lord Jesus and you will be saved, along with everyone in your household.” 32 And they shared the word of the Lord with him and with all who lived in his household. 33 Even at that hour of the night, the jailer cared for them and washed their wounds. Then he and everyone in his household were immediately baptized. 34 He brought them into his house and set a meal before them, and he and his entire household rejoiced because they all believed in God.

35 The next morning the city officials sent the police to tell the jailer, “Let those men go!” 36 So the jailer told Paul, “The city officials have said you and Silas are free to leave. Go in peace.”

37 But Paul replied, “They have publicly beaten us without a trial and put us in prison—and we are Roman citizens. So now they want us to leave secretly? Certainly not! Let them come themselves to release us!”

38 When the police reported this, the city officials were alarmed to learn that Paul and Silas were Roman citizens. 39 So they came to the jail and apologized to them. Then they brought them out and begged them to leave the city. 40 When Paul and Silas left the prison, they returned to the home of Lydia. There they met with the believers and encouraged them once more. Then they left town.

Commentary on the Book of Acts

Paul and silas: acts 16.

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Yet Another Helper

Acts 16:1-3.

In Derbe, the last city Paul reached in his earlier missionary journey, he had "taught many" (Acts 14:21), the implication being that many had received the gospel. From Derbe he retraced the steps of his first journey in reverse order, going next to Lystra, where he found an outstanding young man by the name of Timothy. The brethren not only in Lystra but also in the neighboring city of Iconium held Timothy in high regard. It is evident that he had already taken a prominent place in the work of the church. Perhaps one factor contributing to strong faith in this young man was his memory of Paul’s last visit to Lystra.  Perhaps he had even stood among the witnesses when Paul, after being stoned and left for dead, rose again to his feet.

In the opinion of all who knew Timothy, he was ready for larger responsibility. Paul therefore decided to take him along as another helper in his missionary work.

Yet there was one serious question about Timothy's suitability as a helper. Although his mother was a Jewish Christian, his father was a Greek pagan. The writer, Luke, does not actually say that his father was an unbeliever, but his pointed reference to his mother as a believer leaves no doubt that his father was not. In his Second Epistle to Timothy, Paul says that Timothy's faith had resided first in his grandmother Lois and then in his mother Eunice (2 Tim. 1:5), but he makes no mention of his father.

Getting Practical

Good mothering in the absence of good fathering.

Christian women with unsaved husbands have a hard task as they seek to rear their children for Christ. Ordinarily in matters of religion, as the father goes, so go the children, especially the boys. But the grace of God can accomplish what is humanly impossible. For encouragement, a Christian mother with an unsaved husband can look to the success of Timothy's mother. Timothy not only escaped the ruinous example of his father, but he rose to leadership in the church. He was perhaps the most outstanding young man of his generation. How did Eunice overcome the obstacles to giving her son the right training? Scripture tells us two of her tactics.

• She enlisted the help of other godly people, particularly the help of her own mother, Lois.
• Together they bathed Timothy in the Word of God from the time he was an infant (2 Tim. 3:15).

The hindrance to using Timothy in evangelistic work was not, however, his lack of a godly father. Rather, everyone knew that despite being a Jew on the maternal side of his family, he was not circumcised. Paul realized that if he ushered a man like Timothy into the ministry, some other Jews would raise a clamor.

Pondering a Question

Why would they have objected so strenuously to the use of timothy.

Everyone knew that Paul did not require circumcision of converted gentiles. In every city that he visited, Paul read the decrees of the Jerusalem Council exempting these converts from circumcision (Acts 16:4). So, why did the use of Timothy risk more opposition than Paul already invited by announcing and supporting these decrees?

The issue in Timothy's case was not whether a converted gentile should be circumcised. The issue, rather, was whether a man with a Jewish mother should renounce his Jewishness and adopt the ways of the gentiles. Many Jews both inside and outside the church felt that for a man like Timothy to remain uncircumcised was an insult to his Jewish heritage.

To silence any possible objections to Timothy's presence on the missionary team, Paul took and circumcised him. Timothy's willingness to accept hardship for the sake of serving God was therefore put to a demanding test right at the outset of his ministry. His willingness to suffer pain in order to fend off destructive criticism is a fine illustration of a principle Paul later taught the Corinthians: "I am made all things to all men, that I might by all means save some" (1 Cor. 9:22).

Helping New Churches

Acts 16:4-5.

Now with Timothy as their helper, Paul and Silas continued their work of strengthening churches already established. Everywhere they went, they not only fortified believers with good teaching, but also enabled them to continue growing. No doubt both in their teaching and practice they emphasized soulwinning—in their practice by laboring themselves at evangelism, and in their teaching by encouraging all other believers to be witnesses also. The result was that the churches added new people daily.

Church growth as a priority

Think how churches today would come out of their doldrums and begin prospering if they refused to be content with anything less than constant growth!

On a Path to Europe

Acts 16:6-12, delving deeper, exact route.

Scholars have expended much ink in debating what Luke means by the words just quoted. Is he referring to one region or two? In other words, is he telling us that the apostles toured the portion of Phrygia visited on Paul's first missionary journey—the portion that lay within the province of Galatia rather than within the province of Asia? Or is he telling us that besides touring part or all of Phrygia, the apostles went throughout the remainder of Galatia, a large territory north of Phrygian cities evangelized in the past. As we have observed before, the population and language of north Galatia was mainly Celtic. 1 For two principal reasons, most scholars today agree that the terms "Phrygia" and "Galatia" refer to the same region. 2

• Both "Phrygia" and "Galatia" are adjectives modifying "region," a strong clue that only one region is in Luke's mind. 3
• A digression into Celtic territory would have been a striking departure from Paul's normal missions strategy. Yes, he attached great importance to revisiting and strengthening churches already established, but when he wished to advance the gospel to unreached peoples, he gave priority to major centers of Greco-Roman civilization. He knew that through the efforts of new local churches in these centers, witness would fan out to the surrounding territory. As a next target for Paul, north Galatia would have been a strange choice, since it would have required a turn toward a cultural fringe rather than toward a cultural center.

The next cities the team must have visited to fulfill Paul's objective of revisiting all places of earlier ministry (Acts 15:36) were Iconium and Pisidian Antioch. Then, having completed phase one of this missionary journey—the consolidation of earlier victories in the war for souls— Paul was ready for phase two. Where to preach next? As he stood in Pisidian Antioch, he must have sensed that off in the distance, on a nearly direct line toward the setting sun, was the great city of Ephesus, not only a large city and an important center of Greek religion, but also a provincial capital. It was the seat of government for Asia, a large province occupying the western portion of Asia Minor. For the next sortie by gospel invaders, Ephesus must have seemed like the logical choice. But when Paul submitted his plan to the Holy Spirit, his divine counselor did not agree. The Spirit forbade Paul and his party to preach in Asia.

Evidently Paul felt that the Spirit nevertheless seemed friendly to his overall desire to carry the gospel into new territory. So, instead of moving into the heart of Asia, he together with Silas and Timothy took a course that would lead them to lands beyond. The new plan that formed in their minds was to enter Bithynia, the province along the Black Sea bordering the north coast of Asia Minor. They started by moving north-northwestward until they reached Mysia, the northernmost region in the province of Asia. With rather vague boundaries, it lay along the Aegean coast just below the Dardanelles and the western half of the Marmara Sea. The likely meaning when Paul says they "were come to Mysia" is that they proceeded primarily northward until, on their left side, they were opposite the border of this region. 4 They were probably in the general vicinity of such modern cities as Eskişehir and Kütahya. 5 But again, as they resolved to move forward into Bithynia, the Spirit gave them a sense of His disapproval. The only track they felt the Spirit left open was toward the west. So, they turned westward and proceeded through the heart of Mysia until they reached its principal city, Troas, on the coast of the Aegean Sea. The expression "passing by Mysia" does not mean that they went around it, for in fact they took roads through it leading to Troas. It means, rather, that they passed by Mysia in their work of evangelism. 6

In traveling from Derbe to Troas, Paul and his team proved themselves sturdy men indeed. As noted earlier, the distance from Derbe to Pisidian Antioch was about 170 miles. 7 Since we do not know the exact route taken, we can only estimate the distance they walked from Pisidian Antioch to Troas, but a sum of three hundred miles as the crow flies would not be much in error. 8 Including the 230 miles before they reached Derbe, 9 the whole journey from Syrian Antioch to Troas was a formidable hike of seven hundred miles.

Why did the Spirit block preaching in Asia and Bithynia and encourage them instead to move on to Troas? Because He was leading them out of Asia Minor altogether. He wanted the gospel to make a great leap forward to another continent, the continent of Europe. Whereas Paul and Silas wanted to scour a small corner of the world, the Spirit wanted to advance as quickly as possible to the uttermost regions.

At Troas, Paul had a vision during the night. He saw a man of Macedonia who called out, "Come over into Macedonia, and help us." The next day, Paul had no doubt that the vision came from God. Immediately, the men set sail. Embarking from Troas, they went straight to the island of Samothrace, midway between Asia and Europe, and the next day they arrived at Neapolis, a port city in the province of Macedonia.

Before leaving Asia, Paul and Silas added an important new member to their team. The "we" in verse 10 is the first time this pronoun occurs in the Book of Acts. In a humble way, calling as little attention to himself as possible, Luke is revealing when he became Paul's faithful companion. Evidently he was in Troas when the missionary team arrived, and the hand of Providence brought him under their influence, so that he very soon decided to join them as another helper. Whether he was already a Christian when he met Paul, we do not know, but it is unlikely.

Luke's conversion to Christ

Although not decisive, the evidence on balance seems to show that Luke was a gentile, not a Jew. At the end of Colossians, as Paul relays salutations from his companions, his choice of words seems to classify Luke among his gentile friends (Col. 4:7–14). It is hard to imagine how a gentile in Troas, so far west of Palestine, could have become a Christian before Paul arrived.

Perhaps the missionary team first made contact with Luke when Paul was seeking medical treatment for some lingering affliction. 10 If true, we can suppose that while Luke treated Paul’s body, Paul treated Luke’s soul with the good news of salvation through Christ, and Luke had a heart ready to believe. He may at first have consented to join the team simply to provide further medical attention to Paul’s needs during the coming trip to Philippi, which, as the site of a renowned medical school, 11 may have been Luke’s home city. 12 Perhaps it was not until later that Luke accepted the Spirit’s call to full-time evangelism.

Luke coming alongside Paul just before Paul’s departure for Europe was the beginning of a long and very productive relationship. For many years at the end of Paul’s ministry, Luke would accompany Paul and serve as his helper in the work of God. The doctor was God’s perfect provision for the apostle. Because of all the abuse his body suffered (2 Cor. 11:23–28), Paul needed an attending physician.

Accuracy in details of the journey

Luke tells us that the voyage across the Aegean Sea required two days, with a stop overnight at the island of Samothrace. Some years later, a voyage in the opposite direction took five days (Acts 20:6). In the present account, the writer gives further information explaining the difference. On the way over, they took "a straight course" (v. 11) to the island, presumably made possible because they had a favorable wind. On the way back, conditions of wind and weather must have made forward progress more difficult.

Exact details about matters of sailing are characteristic of the "we" sections in the Book of Acts. They serve two purposes.

• They reassure us that we are reading an eyewitness account. We therefore derive more confidence that what we are reading is true.
• By giving us an additional trove of facts that we can verify, they further heighten our confidence in the account’s accuracy. Here, for example, there is no doubt that Samothrace was a stopping place in transit between the two continents. Also, there is no doubt that time of passage was hugely dependent on such factors as wind. Finally, there is no doubt that under ideal conditions, the passage took only two days. The distance traversed was 125 miles. 13 The speed of an ancient sailing vessel under good conditions was about seven miles per hour, producing about eighty miles per day. 14

The small town of Neapolis served as seaport for Philippi, an important city just ten miles inland. 15 Therefore after disembarking, the team headed straight for Philippi, intending to make it the first outpost of gospel advance in Europe.

Accuracy in details of local government

Another point of accuracy in Luke’s account is his comment that Philippi, unlike many other cities in the region, was a Roman colony. Although it was added to the Roman Empire after the Romans subjugated Macedonia in 167 BC, it did not actually become a colony until more than a century later, as a result of the struggle for power that followed the death of Julius Caesar. At Philippi in 42 BC, the allied forces of Mark Anthony and Octavian (later, Caesar Augustus) defeated the rival forces of Brutus and Cassius. Afterward, many army veterans settled in the city, giving the Romans a permanent military presence in the region. To assure that the new settlers would retain their privileges as Roman citizens, the city was made a Roman colony. More retired soldiers arrived after Augustus overcame Anthony at the decisive Battle of Actium in 31 BC, fought on the other side of the Balkan Peninsula. 16

Colonial status meant that the city was subject only to Roman law. Also, its magistrates were answerable to no authority in the region, only to Rome itself. 17

Luke’s representation of Philippi as "the chief city of that part [district] of Macedonia" has provoked much discussion, because it appears to be wrong however it is understood. If it is referring to the district including Philippi that was created after the Romans conquered Macedonia and divided the whole into four districts, the capital was actually Amphipolis. If it is referring to whole Macedonia as a district, the capital was Thessalonica. 18 But the flow of Luke’s thought clarifies his meaning. After calling Philippi the chief city, he attaches "a colony." For the sake of Theophilus, he is adopting the viewpoint of a Roman official. Philippi was the chief city in the region because, as a colony, it was the most important in upholding Roman interests and in affording military security.

The First Convert in Europe

Acts 16:13-15.

Doubtless Paul’s intent in Philippi was to follow his usual strategy of presenting the gospel first to Jews and God-fearers. But either Luke or someone he met after coming to the city informed him that it lacked a synagogue. Jewish law did not permit formation of a synagogue unless at least ten men over households would be in regular attendance. 19 Wherever no synagogue was available for gatherings, Jews keeping one venerable tradition met for worship at a place outdoors near a body of water, either a river or a sea. 20 Therefore, on the next Sabbath, Paul and his helpers went searching for the open-air meeting place of local believers in the God of Israel.

Delving Still Deeper

House of prayer.

Some scholars have concluded that the women's place of prayer by the river must refer to an actual synagogue. 21 The word translated "prayer" is proseuche, which sometimes in Jewish usage designates a place where prayer is offered. Normally when the word bears this sense, a synagogue is in fact the intended meaning. 22 But five considerations build a compelling case against finding a synagogue in Luke's account of Paul's visit to Philippi.

• When Luke speaks elsewhere of a synagogue, he uses the word synagoge. 23
• If the place of prayer in Philippi was a synagogue, Luke's reference to the riverside is pointless.
• Proseuche is Josephus's choice to describe a place of open-air gatherings. 24
• Archaeologists have found no evidence of a synagogue in Philippi. 25
• We would need evidence that Sabbath meetings restricted to women actually occurred. The Sabbath was, after all, the customary day for all Jews, both men and women, to gather.
• Even if the women were meeting for some reason without their menfolk, it seems more likely that the team would have come back later to evangelize the whole congregation rather than address the women alone.

Whether because they learned its whereabouts from someone in the city or because they made a good guess, Paul's team quickly found the local place of prayer. It was "out of the city by a river side." The reference is probably to the Gangites River, the closest to town, off to the west only about a mile and a half from the city center so that going back and forth fell within the limits of a Sabbath day's journey. 27 There they discovered a group of women who met for prayer every Sabbath. After introducing themselves, doubtless in such a way as to assure the assembled women that they were qualified Jewish teachers, they began preaching Christ.

One named Lydia, originally from Thyatira in Asia Minor but now a resident of Philippi, listened with special interest. She already "worshipped God" (v. 14), words implying that she was a gentile God-fearer. But God had not only brought her out of paganism and introduced her to the revelation of Himself in the Old Testament. He had prepared her to hear even fuller truth. Therefore, when she heard the gospel, she believed it gladly.

Lydia was a successful businesswoman, seller of the purple fabric which was one of the chief products of Thyatira. 28 The account says only that she was a merchant dealing in this fabric, 29 yet it is probable that she was also a craftswoman active in producing it. 30 Selling her own output would have been a considerably more profitable business than reselling cloth imported from another province.

Lydia's occupation

Extracting purple dye from madder root and applying it to cloth was a cottage industry usually conducted by the woman of the house. 31 The primary customers were wealthy people. 32 So, even if Lydia lacked a husband, she was capable of financial independence, an unusual privilege for a single woman in the ancient world.

The probable reason Lydia had moved from Thyatira to Philippi was to enhance her business. There in a prosperous Roman colony, as in any place with well-to-do citizens, she could exploit a good market for purple cloth, and the demand for her product promised to be especially good where customers formerly had to pay long-distance shipping.

Lydia happens to be the name of the province where Thyatira was located. Thus, we do not know whether Lydia was the woman's birth name, or a name that the Philippians bestowed on her because this province was her original home. 33

Soon after Lydia’s conversion, her household also came to Christ. We need not doubt that Luke is referring to all who lived with her, whether relatives or servants. Since there is no mention of a husband, we surmise that she was unmarried. 34 Still, if she was a widow or separated from her husband, her household may have included children. Immediately, according to the practice of the early church, she and her household were baptized.

With a heart abounding in gratefulness to the messengers of the gospel, she insisted on giving them lodgings, and at last they agreed after she "constrained" them; that is, she kept making her offer until they accepted it. 35 Her ability to furnish the whole team with a place to stay suggests that she was wealthy. 36 The willingness of the apostles to take up residence in a woman's house leaves no doubt that it was full of people.

In accepting the hospitality of a gentile, although surely not for the first time in their ministry, they were following the precedent set by Peter when he entered the home of Cornelius. They were in effect striking another blow in the continuing effort to demolish the wall between gentile and Jewish believers. 37

An Attack of Satan

Acts 16:16-24.

While the apostles lodged with Lydia, they apparently returned each day to the riverside where they first met her. Luke says that they went for prayer, but perhaps also the riverside became a regular meeting place for all who wished to hear the apostles preach.

One day a girl followed them who cried out repeatedly, "These men are the servants of the most high God, which shew unto us the way of salvation." What she said was perfectly true. Her theology was impeccable. But Paul resented her words. And as she continued to raise the same commotion day after day, her behavior brought him to the point of grief. Why? Because she was possessed by a devil, a spirit of divination. That is, the evil spirit within her enabled her to tell people's fortunes.

How can an evil spirit predict what will happen in the future?

An evil spirit knows something of what his master, the devil, intends to do. Since God often allows the devil to have his way in the affairs of man, knowledge of the devil's agenda allows predictions that sometimes come true. Especially reliable is fortune-telling based on knowledge of which people the devil is seeking to exalt or destroy in pursuit of his goal to corrupt the human race. Reliable, but far from infallible. With a single word God can bring the devil's maneuverings to a dead halt. Therefore, a demonically inspired prophet is often wrong, whereas a prophet of God is always right. God instructed His people to reject any prophet who failed even once to make a correct prediction (Deut. 18:22).

Why did a demon provoke this girl to tout the apostles as men of God?

Her recommendation, from a woman known to serve the powers of darkness, was no recommendation at all, especially from the perspective of the Jews and God-fearers who were at this time the primary mission field of Paul and Silas. The demon was probably seeking to discredit Paul. Likewise, when some demons that Jesus cast out called Him the Son of God (Mark 1:24; 3:11), they were laying a groundwork for the Pharisees' charge that Jesus was in league with the devil (Mark 3:22). To sound like Paul’s ally, the girl’s demon chose words that mimicked Paul’s way of thinking.

The spirit possessing the girl

Luke describes the girl as having "a spirit of Python," 38 or "a spirit, Python." 39 The Greeks, lacking a cosmology that recognized the existence of angels and demons, thought that a person with the ability to utter predictions or any other supernatural knowledge was under the control of a higher being like the one presumed to control the oracle at Delphi, the most sacred place in the Greek world. There on the slopes of Mt. Parnassus was a shrine where the mighty and noble went to hear a priestess known as the Pythoness reveal their fortunes. Her name referred to the Python, a monstrous female serpent who supposedly inhabited the caves at Delphi before she was slain by the god Apollo. Ever after, Apollo was given credit for the ability of the local priestess to see happenings in the future. 40

Why she bore a name giving honor to the defeated serpent is a question that permits a good answer. The oracle at Delphi was much older than the myth speaking of Apollo's victory over the Python. Originally, the serpent was thought to be a living presence at the site who furnished mystic revelation coming not from Apollo, but from another deity, in several ancient writings identified as Themis (goddess of law and order who was an early bride of Zeus), and the priestess was considered to be the serpent's mouthpiece; hence her name, the Pythoness. 41 Later, when it was believed that the serpent was dead and that Apollo presided over the shrine, the priestess retained her original name. The general belief that Apollo had taken control from someone else in the Olympic pantheon perhaps arose after a Northern tribe who worshiped him took possession of the shrine. 42 The myth that told of Apollo defeating Python probably arose at the same time.

We learn from Plutarch that others who resembled the Pythoness in soothsaying ability were identified in a similar fashion, as possessors of Python. He said, in an appeal to forsake what he saw as superstition, "Certainly it is foolish and childish in the extreme to imagine that the god himself after the manner of ventriloquists (who used to be called ‘Eurycleis,’ but now ‘Pythones’) enters into the bodies of his prophets and prompts their utterances, employing their mouths and voices as instruments." 43 Yet he did not mean that a prophet or prophetess lacked higher inspiration. Elsewhere he stated that while oracles do not give voice to gods, they do give voice to beings intermediate between gods and men—to beings known as daimones, who were not seen as man’s enemies. 44

One purpose of Luke’s account is to show that the girl was possessed not by any being conceived by mythology, but by an evil spirit. The proof that her preternatural words came from a Satanic demon was that a mere man who claimed power over evil spirits accomplished her deliverance.

Finally, Paul became so irritated with the girl that he turned around and commanded in the name of Jesus Christ that the demon depart from her. As an apostle, Paul had the authority to cast out demons (Mark 16:17). The translation, "And he came out the same hour," leaves the impression that the demon did not obey until an hour later. That is not what Luke is saying. The ancients did not reckon time to the nearest minute, but rather to the nearest hour. Thus, what Luke means is that the demon left without delay, at the very time when Paul spoke. 45

The girl did not have her own business as a fortune-teller. Rather, she was a slave whose earnings went to her masters. After the demon left, her prowess in divination vanished. The change was so quick and complete that her clients immediately discovered the loss of her prowess and stopped seeking her counsel. Her income dried up, and her masters were furious.

Holding Paul responsible, they seized Paul and Silas and dragged them before the magistrates. A subtle clue in the narrative confirms that Luke himself escaped arrest. The last time he includes himself in the story by using a first-person pronoun is in verse 17. The next reference to himself does not appear until chapter 20.

Why did the slave owners single out Paul and Silas and leave the other members of the missionary team alone? No doubt these two apostles were prominent as leaders, while the rest stood largely unnoticed in the background.

Titles employed

Luke refers to the magistrates as strategoi, obviously intended as a Greek translation of their official Latin title. He also uses the more general term archontas, which simply means "rulers." 46 Unfortunately, from ancient sources we cannot determine with certainty what their title was. Perhaps it was duoviri, signifying "two men," which was the usual title of magistrates in a city with the status of a Roman colony. Or perhaps it was the more prestigious title praetores, claimed by some magistrates. 47

But given that Luke is always impeccably precise in his use of titles, we may be sure that whatever title belonged to these magistrates in Philippi, strategoi is its correct rendering in Greek.

Standing before the magistrates in the marketplace, the men holding Paul and Silas had to state charges, a difficult task since the apostles had done nothing wrong. The best the girl’s masters could do was to make two vague accusations: first, that as Jews, the apostles were a general nuisance, and second, that they promoted customs unlawful for Roman citizens.

Both accusations were false. The apostles had pursued their work of evangelism quietly, among people who were sympathetic to their message. Moreover, the gospel demanded nothing contrary to Roman law. But the accusers succeeded in igniting within the crowd an antagonism to the apostles, and passions rose, threatening to create an ugly mob.

The citizens of a Roman colony were very proud of things Roman and very disdainful of anyone as non-Roman as a Jew. It especially nettled them that Jews, so peculiar in their dress and habits and worldview, were nevertheless convinced that they were somehow better than Romans. Antisemitism ran high in the ancient world. 48

Seeing the danger of mob violence, the magistrates yielded to the demand for action. They tore off the robes of Paul and Silas and commanded them to be beaten with rods.

Here was one of at least three times in Paul’s ministry when he was subjected to this brutal punishment (2 Cor. 11:25). The beating they received was severe, amounting to "many stripes." Their flogging was not limited to forty strokes, as it would have been under Mosaic law (Deut. 25:3). Afterward, they were no doubt reduced to extreme weakness through loss of blood.

Then the magistrates cast them into prison, charging the jailer to keep them under tight security. To assure that they would not escape, the jailer put them into the deepest dungeon and locked their feet in stocks.

Why did Paul refrain from immediately identifying himself as a Roman citizen?

Here is another question that has fascinated scholars. One possible explanation is that Paul was trying to protect other members of his team. 49 If he and Silas had announced their citizenship right away, they might have escaped the rods, but mob fury might have turned against Timothy, Luke, and others associated with the new church. All these were safer when the focus remained on Paul and Silas. Paul was therefore content to let passions subside before he stood on his rights.

Another possible explanation is that Paul’s failure to defend himself before he was beaten was not by choice. On other occasions when he went before a tribunal, he did not hesitate to speak in his own defense (Acts 18:12–16; 22:30–23:10; 24:1–21; 25:6–11; 25:23–26:29). The unusual course of events in Philippi may have been that the mob dragged him before the magistrates and shouted down anything he tried to say. 50 The scene was too furious and uproarious to let Paul say anything. Instead of quieting the mob, the magistrates let them have their way and condemned the accused men without giving them any voice.

A Great Deliverance

Acts 16:25-34.

Both men must have suffered pain greater than most of us have ever known. So great was their physical distress that they could not sleep. But as the night wore on, God strengthened them both in body and spirit. At midnight, instead of moaning or crying as others might have done, they sang praises to God. Their dungeon became a sanctuary; their confinement together became a worship service; their torment became rejoicing. How could they find joy in the midst of such an ordeal? No doubt they remembered the words of Jesus, "Blessed are they which are persecuted for righteousness' sake: for their's is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you" (Matt. 5:10-12). The singing of Paul and Silas was not with feeble voice, but with marvelous strength under the circumstances, for all the other prisoners heard them.

Luke is presumably explaining why these prisoners did not attempt an escape when the coming tremor broke their fetters. Hearing the two strong voices of praise in the midst of a dark, ugly prison must have given them a sense that the singers were truly messengers of a divine being. The earthquake then freeing Paul and Silas must have seemed a vindication of their testimony. So, once released, the other prisoners reckoned that it was safer to heed the men of God by staying inside than to flee at the risk of being caught again and suffering greater punishment.

The right response to persecution

Most Christians today have suffered nothing worse than mild persecution. Yet they commonly bear it with a grudging or fretful spirit. No doubt the grace of God is in proportion to need. But unless we resist His grace out of a preference for self-pity, it is always enough to lift us to the right spirit, a spirit of rejoicing. Rejoicing in the midst of persecution is our duty, as Scripture teaches both by example (Acts 5:40-41 as well as here in Acts 16 and elsewhere) and precept (1 Pet. 4:12-13).

Suddenly—doubtless within a short time after the singing began—the Lord dramatically delivered his two brave servants from bondage. He sent a great earthquake that rocked the foundation of the jail, opened every door, and loosened every chain. Yet the severe jolt to the ground was divinely managed to avert collapsing walls or ceilings that would endanger lives. Afterward, nothing remained to prevent the escape of the prisoners, not only Paul and Silas but the rest as well. The jailer, wakened from sleep by the great shaking of the ground, came quickly and found the doors open. He naturally assumed that he was too late—that the prisoners had already taken advantage of the breakdown in security and made their escape. It therefore seemed to him that all was lost.

He knew full well that if his prisoners got away, he would be held responsible. The normal Roman punishment for failure in guarding prisoners was to suffer severe punishment, no less than death if any escapee faced the death penalty, but possibly death in any case. 51 A threat of dire penalty if the jailer failed in his duty was probably implicit in the charge he received to "keep them [the prisoners] safely" (v. 23). These words may reflect a concern that because Paul could rid the girl of her Pythonic gift, he might be able to employ occult power to liberate himself and Silas. Perhaps the magistrates had heard of Jewish magicians such as those active in Cyprus 52 or of Jewish exorcists such as those who would become prominent in Ephesus (Acts 19:13–17). What the jailer's overseers told him in essence was that he should take the precaution of posting an all-night watch. Later, when it seemed the prisoners had escaped, he realized how futile it would be to argue in his defense that an earthquake had opened the prison doors, for instead of stationing himself in the jail or at its entrance as the magistrates desired, he had retired into the comfort of his own quarters. If he had kept vigil near the prisoners, their singing would have wakened him before the earthquake.

He therefore resolved to commit suicide. He took out his sword with the intent of falling upon it. But before he could end his life, a voice rang out, Paul's voice, pleading with him to do no harm to himself and assuring him that all the prisoners remained inside. The voice brought hope to the man's quaking heart. He called for a light and entered the inner prison, where he found that indeed no one was missing. With inexpressible gratitude he fell at the apostles' feet. He too must have understood that the earthquake was no coincidence, but divine intervention to free His servants. So, while filled with joy that he did not, after all, face a death penalty for shirking his duty, he was also filled with fear of the God who had just proved Himself in command of the natural world. He therefore begged to be saved. It appears that the clamor of the demon-possessed girl had at least accomplished one good thing. Everyone in Philippi, including the jailer, knew that Paul and Silas had come to show the way of salvation. 53

The answer of the apostles is a classic statement of the gospel in its simplest form: "Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house." They emphasized the need to believe on Jesus' full name, which distinguishes Him from all the Jesuses that have been invented by false religions. The Mormons, the Muslims, the liberals, the Catholics—all have their Jesus, but the figure they promote is not the real Lord Jesus Christ. They all in some measure deny that He is Lord and Christ. As Lord, He is the very God of all. As Christ, He is the sole Savior from sin.

What did the apostles mean by the phrase "and thy house"?

Some in the tradition of covenant theology use this statement to support the idea that even the unsaved children of Christian parents participate in a covenant relationship with God. Any young child with at least one believing parent does have special standing (1 Cor. 7:14). But the phrase "and thy house" is irrelevant to this issue. Its true meaning is not so subtle and so remote from the obvious. The apostles were merely explaining who could be saved by believing on Jesus. At first they said "thou." Then, by attaching the phrase "and thy house," they broadened the invitation to include the man's household. The proof that this is the right interpretation is what happened next. The apostles witnessed to his household with the evident desire that they believe also.

The story has a happy ending. The apostles gave the message of salvation not only to the jailer, but also to his entire household, and they all received the truth gladly, becoming disciples of Christ.

Immediately, the jailer showed compassion on the apostles, his new brothers in Christ, by bringing water to wash their wounds. As soon as the apostles were able, although it was the middle of the night, they took the jailer together with his household and baptized them. A common view is that the rite was performed at a well in the courtyard, 54 yet it is far more likely that they were baptized in the customary manner, by immersion, which would have required a larger body of water. Perhaps the very river that had been the hub of Christian activity was close by. If so, it was probably the place chosen.

Did the baptized members of his household include infants?

Aside from Baptists, most churches down through history have baptized infants. In the attempt to find Biblical support for this practice, known as pedobaptism, the best its advocates can do is point to a few occasions when infants might have been among the people who were baptized. One text they are especially fond of citing is here in the story of the Philippian jailer (Acts 16:30–34). 55 Luke records that after hearing the word of the Lord, the jailer "was baptized, he and all his" (v. 33). Pedobaptists argue that his family surely included some children too small to make a meaningful profession of faith. Yet in the context, "all his" stands as an abbreviation for "all his house." The writer pointedly tells us that the apostles offered salvation to "his house" only if they met the requirement to believe (v. 31). 56 He then informs us that "his house" believed (v. 34) after "his house" heard the apostles preach (v. 32). Nothing in the account justifies viewing "his house" as a smaller group than "all his house." Luke, wanting us to see the power of the gospel on the evening of the earthquake, adds "all" to the phrase merely to reassure us that none in the household failed to believe and be baptized. Therefore, to insist that the apostles baptized some in the jailer’s house who were too young to understand and believe tramples on plain meaning.

Although the term "house" or "household" refers to the jailer’s family, 57 it does not necessarily mean that he had small children. He may have been an older man.

How many believed

Yet some pedobaptists pursue their case further. They claim that the KJV distorts verse 34. The Greek says, according Berry’s literal translation, "[the jailer] exulted with all [his] house, having believed in God." 58 Young’s literal translation differs, however, offering, "[the jailer] was glad with all the household, he having believed in God." 59 From this wording, these pedobaptists infer that the whole household including children rejoiced and received baptism because one person only, the man of the house, believed.

The verb "believed" is indeed masculine singular, 60 but the exclusion of others from the subject does not mean that the jailer was alone in believing. The same Greek phrase allows a slightly different punctuation: "[the jailer] was glad, with all his household he having believed in God." In other words, what Luke says is ambiguous. "With all his household" could modify either the rejoicing or the believing. The two meanings are equally possible. Wherever Scripture is genuinely ambiguous, we may assume that both meanings are inspired truth. Therefore, together with a multitude of standard translations and commentaries, we may accept the sense attributing belief to all the man’s house. This sense serves to explain why they all rejoiced. The reason is that they all followed his example and believed as well.

At last, the apostles returned to the jailer’s home and sat down for a meal. No doubt Paul and Silas had not eaten since being arrested. The meal was a joyous time, as the jailer exulted not only in his deliverance from certain death, but also in his admittance to life in Jesus Christ.

What was the social standing of the jailer?

The jailer's conduct indicates that he had broad discretionary authority, allowing him even to extend hospitality to his charges so long as they did not escape. 61 Thus, he was probably not a slave owned by the city, as some scholars have maintained. 62 He may have been a retired soldier. 63

If he was a veteran whose self-esteem rested on an honorable career, the true motive behind his impulse to commit suicide may have been inability to accept the dishonor that would fall upon him after escape of his prisoners.

Departure from Philippi

Acts 16:35-40.

On the morning after "a great earthquake" (v. 26) strikes a city, there is much turmoil, as people assess damage and look for victims. But Luke’s account gives no hint that Philippi itself suffered any effects of the earthquake that opened the jail. On the contrary, when the new day dawned, the magistrates had no problem to deal with besides the aftermath of yesterday’s near riot. The severe ground shaking that delivered the apostles was evidently confined to one small place, clear evidence that it was supernatural in character. Perhaps an angel agitated the foundations of the prison.

When the magistrates came together, they pondered what to do with Paul and Silas. Perhaps they felt that the two Jews had already undergone enough punishment to keep them from causing another disturbance. But perhaps also they were uneasy because they flogged and jailed the two men without due process. As Paul said, the apostles were "openly uncondemned." He meant that the magistrates failed to render a formal judgment based on an actual trial, weighing both prosecution and defense. What they did was simply a spur-of-the-moment attempt to placate a mob. Thus, whether from a troubled conscience or from a confidence that they had rid themselves of further trouble, they sent their sergeants to the jailer with word that he should release the apostles.

More about sergeants

The officers called "sergeants" bear in Luke's account the Greek title rhabdouchoi, equivalent to Latin lictorae. Here again we see his commitment to accuracy. In fact, the magistrates of a Roman colony had two assistants called lictorae ("lictors"), which means "rod-bearers." As a sign of his office, each carried a fasces; generally, a bundle of rods with an ax hanging alongside or with the blade of an ax emerging from the top. 64

Paul was not willing to pass over the injustice without protest. For the first time, he revealed that he and Silas were Roman citizens. He knew the impact this revelation would have on the magistrates of a Roman colony. Their primary obligation was to uphold Roman law, and one of its foremost demands was that Roman citizens receive just treatment. 65 Paul was therefore blunt in warning the local magistrates that he was determined to stand on his rights. He complained that he and Silas were not only deprived of a fair trial, but also subjected to a beating. Roman citizens were exempt from any degrading form of punishment, such as flogging or crucifixion. 66 Paul knew, as the magistrates knew, that if the governor of the province learned how the magistrates handled the case of Paul and Silas, he would view it as a serious breach of duty. Therefore, Paul refused to leave quietly, as if he were accepting the release as an act of mercy. Rather, he insisted that the magistrates come themselves and release the two apostles—a gesture equivalent to admitting that they had acted improperly.

The ultimatum was effective. When the sergeants returned with the information that the jailed men were Roman citizens, the magistrates became very afraid. So, in the hope of appeasing Paul and forestalling any complaint to their superiors, they complied immediately with Paul’s demands. They hurried to the jail, brought out the two apostles, and begged them to leave the city. Now that he had made his point, Paul was willing to go. First, however, he and Silas made a brief visit to the house of Lydia, where they met local believers and consoled them because circumstances did not allow the apostles to remain in their midst. Then with Timothy serving again as their companion, they departed from Philippi and resumed their missionary journey.

How interesting that Luke remembers the apostles as giving comfort, not as receiving comfort! They were the ones who bore nasty wounds. The incident therefore furnishes a glimpse of their unselfish hearts.

The absence of first-person pronouns in Luke’s further account of Paul’s second missionary journey tells us that the writer stayed behind when Paul left Philippi. Here is another circumstance suggesting that Philippi was Luke’s hometown. The reappearance of such pronouns in Acts 20:5–6 reveals that Luke joined Paul again when Paul revisited Philippi several years later, during his third missionary journey. The likely reason Luke did not continue with Paul after his first visit is that Luke was a new convert, not ready for a key role in advancement of God’s kingdom. Remaining in Philippi gave him a chance for seasoning in the arts of spiritual combat. No doubt he was a central figure in building the new church there.

Why did Paul protest the illegal action? Are we not to conduct ourselves as sheep led to the slaughter?

Not always. As a Roman citizen, Paul had a duty to uphold Roman law. A citizen of God's Kingdom does not cease to be the citizen of an earthly kingdom. Our role in a sinful world is to be a saltlike influence inhibiting the spread of corruption and so preserving the world from immediate divine judgment (Matt. 5:13). Thus, as Paul was, we must be good citizens, first by obeying the law ourselves, then also by supporting in every possible way the rule of law.

Invoking the law in my own defense is far from pure selfishness. To insist on due process protects not only me, but also every other citizen who will enter the same peril of injustice. Any move to enforce or strengthen legal safeguards is in the best interest of both myself and my neighbor.

• Ed Rickard, In Perils Abounding: A Commentary on the Book of Acts (n.p.: The Moorings Press, 2017), 1.31.
• Schnabel, 1131–1134; Rainer Riesner, Paul’s Early Period: Chronology, Mission Strategy, Theology (Grand Rapids, Mich.: William B. Eerdmans Publishing Company, 1998), 281–286; Bruce, Acts, 3rd ed., 354; John A. T. Robinson, Redating the New Testament (Philadelphia: The Westminster Press, 1976), 55; Cilliers Breytenbach, Paulus und Barnabas in der Provinz Galatien (Leiden: E. J. Brill, 1996), 99–173; Marshall, 277–279; Longenecker, 457; Charles F. Pfeiffer and Howard F. Vos, The Wycliffe Historical Geography of Bible Lands (Chicago: Moody Press, 1967), 355–356; W. M. Ramsay, The Church in the Roman Empire before A.D. 170, 8th ed. (London: Hodder and Stoughton, 1904), 75–89; Walker, 372–373.
• Schnabel, 1132; Riesner, 285; Bruce, Acts, 3rd ed., 353–354; Ramsay, Church, 77–78; Marshall, 277–278; Longenecker, 457.
• Bruce, Acts, 3rd ed., 355; Ramsay, Church, 75.
• Bruce, Acts, 3rd ed., 355.
• Ibid.; Whitelaw, 331; Walker, 374; Phillips, 318.
• Rickard, Perils, 1:265, 269, 278.
• Melvin M. Payne, ed., National Geographic Atlas of the World, 4th ed. (Washington, D.C.: National Geographic Society, 1975), 126.
• Rickard, Perils, 2:21.
• W. J. Conybeare and J. S. Howson, Life and Epistles of St. Paul, Vol. 1 (New York: Charles Scribner, 1864), 284; Stokes, 269; Ellen M. Knox, The Acts of the Apostles (London: Macmillan and Co., Limited, 1908), 247; Walker, 375; Polhill, 160.
• Longenecker, 460.
• Polhill, 160; Bock, 533.
• Bock, 532; Payne, 117.
• James Smith, The Voyage and Shipwreck of St. Paul, 4th ed., rev. and corrected by Walter E. Smith (repr., Minneapolis, Minn.: The James Family Christian Publishers, n.d.), 215–217.
• Schnabel, 1126; Bock 532; Bruce, Acts, 3rd ed., 356.
• Bruce, Acts, 3rd ed., 356; Longenecker, 459; Schnabel, 1151–1152.
• Bruce, Acts, 3rd ed., 356; Longenecker, 459; Bock, 533.
• Bruce, Acts, 3rd ed., 356; Longenecker, 460; Bock, 533.
• Longenecker, 460; Stokes, 277; Bruce, Acts, 3rd ed., 358; Bock, 533; Marshall, 283; Walker, 377; Mish. Aboth 3.6 (TB Avoth 3.6), Sanhedrin 1:6 (TB Sanhedrin 2a–2b).
• Lumby, 290; Whitelaw, 332; A. C. Hervey, The Acts of the Apostles, Vol. 2, in H. D. M. Spence and Joseph S. Exell, eds., The Pulpit Commentary (New York: Funk & Wagnalls, n.d.), 29; Longenecker, 460; Walker, 378; Jos. Ant. 14.10.23; Philo In Flaccum 14.
• Schnabel, 1153; Bock, 533.
• Arndt and Gingrich, 720.
• Schnabel, 1153.
• Jos. Ant. 14.10.23; William Whiston, trans., The Life and Works of Flavius Josephus (Chicago: The John C. Winston Company, n.d.), 426.
• Bruce, Acts, 3rd ed., 358; Polhill, 161; Marshall, 283.
• Schnabel, 1153; Longenecker, 460; Bock, 533; Marshall, 283.
• Longenecker, 461; Bruce, Acts, 3rd ed., 358-359; Polhill, 162; Homer Iliad 4.141–142; W. M. Ramsay, The Historical Geography of Asia Minor, vol. 4 of Supplementary Papers of the Royal Geographic Society (London: John Murray, 1890), 123.
• Arndt and Gingrich, 700; Bock, 534.
• Longenecker, 461; Bock, 534.
• Longenecker, 461.
• Bock, 534; Luke 16:19; 1 Macc. 10:62; Jos. Wars 6.8.3.
• Bruce, Acts, 3rd ed., 358; Longenecker, 461.
• Bruce, Acts, 3rd ed., 359; Marshall, 284; Bock, 535; Longenecker, 461.
• Bruce, Acts, 3rd ed., 359.
• Polhill, 162; Schnabel, 1154.
• Schnabel, 1154.
• Berry, 489.
• Bruce, Acts, 3rd ed., 360.
• Marjorie and C. H. B. Quennell, Everyday Things in Ancient Greece, 2nd ed. (New York: G. P. Putnam's Sons, 1954), 182–188; Bock 535.
• Catherine B. Avery, ed., The New Century Classical Handbook (New York: Appleton-Century-Crofts, Inc., 1962), 956–957; H. J. Rose, "Divination (Greek)," in vol. 4 of Encyclopaedia of Religion and Ethics, ed. James Hastings (New York: Charles Scribner's Sons, 1912), 797; Pausanias Description of Greece 10.5.5; "Themis," Theoi Project, Web (theoi.com/Titan/TitanisThemis.html), 1/26/18.
• Bruce, Acts, 3rd ed., 361; Bock, 537.
• Berry, 490; Bock, 537.
• Marshall, 286–287; Longenecker, 463–464; Bruce, Acts, 3rd ed., 362; Bock, 537.
• Jerry L. Daniel, "Anti-Semitism in the Hellenistic-Roman Period," Journal of Biblical Literature 98 (1979), 45–65; Longenecker, 463–464; Bock 580.
• Phillips, 334.
• Whitelaw, 350.
• Rickard, Perils, 1.223.
• Ibid., 1.239, 241.
• Stokes, 286; Lumby, 295–296; Alexander MacLaren, The Acts of the Apostles, 2 vols. (New York: A. C. Armstrong and Son, 1907), 2.120; Walker, 388; Bruce, Acts, 3rd ed., 364; Longenecker, 465.
• Bruce, Acts, 3rd ed., 365; Bock, 542; Longenecker, 465.
• Heinrich Schmid, The Doctrinal Theology of the Evangelical Lutheran Church, 5th ed., trans. Charles A. Hay and Henry E. Jacobs (Philadelphia: Lutheran Publication Society, 1876), 565–566; John Calvin, Institutes of the Christian Religion (repr., Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Company, 1957), 4.16.534.
• Phillips, 333.
• Arndt and Gingrich, 560.
• Berry, 491.
• Robert Young, Young’s Literal Translation of the Holy Bible, rev. ed. (Edinburgh: n.p., 1898.; repr., Grand Rapids, Mich.: Guardian Press, 1976), 96.
• Bruce, Acts, 3rd ed., 365.
• Schnabel, 1158.
• William Ramsay, St. Paul the Traveller and the Roman Citizen (London: Hodder and Stoughton, 1908), 221; Longenecker, 464.
• Longenecker, 464; Bruce, Acts, 3rd ed., 366; "Fasces," Wikipedia, Web (en.wikipedia.org/wiki/Fasces), 1/23/18; "Lictor," Wikipedia, Web (en.wikipedia.org/wiki/Lictor), 1/23/18.
• Bruce, Acts, 3rd ed., 357, 366–367; Longenecker, 466; Bock, 543–545; Marshall, 291; Schnabel, 925–926.
• Bruce, Acts, 3rd ed., 366; Bock, 544; Marshall, 291.

Further Reading

This lesson appears in Ed Rickard's In Perils Abounding, vol. 2, Commentary on Acts 15-28, which is available from Amazon.com. Also available is volume 1, covering Acts 1-14. For information on how to obtain them, click here .

© 2009-2020 Stanley Edgar Rickard (Ed Rickard, the author). All rights reserved.

Redeemed Mind

Bible commentary for christian living™.

Paul’s Second Missionary Journey – Acts 16

Read the Passage: Acts 16

Galatia (16:1–10)

In Acts 13–14 we studied Paul’s first missionary journey, which occurred in AD 46–48. Paul’s second missionary journey, which occurred in AD 50–52, is recorded in Acts 16–18. In Acts 15:36–41, after delivering the news from the Jerusalem council, Paul and Barnabas planned to embark upon a second missionary journey, in order to strengthen the churches they had planted earlier. However, Paul and Barnabas disagreed about the participation of John Mark on the missions journey, for he had deserted them on their first missions trip, shortly after its commencement (cf. Acts 13:13). This dispute resulted in Barnabas and John Mark sailing for Cyprus, and Paul and Silas heading to Syria and Cilicia. We do not know the details of Barnabas and John Mark’s journey; however, we do know the parties later reconciled (cf. 1 Cor. 9:6; Col. 4:10; 2 Tim. 4:11).

Since it was Paul’s intent to re-visit the churches he had earlier birthed, he and Silas first went to Derbe and Lysra in the province of Galatia. In Lystra Paul added Timothy, whom he had likely met on his first missionary journey (cf. Acts 14:8–18), to the mission team. Interestingly, Paul had Timothy, who had a Gentile father, circumcised, something that he had earlier refused to do to Titus (cf. Gal. 2:3). This is interesting, for the Jerusalem Council had just ruled that Christians did not need to keep the ceremonial law. Clearly, Paul was willing to adapt his practices, but not his doctrine, in order to reach people with the gospel (cf. 1 Cor. 9:22). Although he intended to minister in the region of Bithynia, near the Black Sea, while in Troas Paul received a vision from God calling him to Macedonia. Thus, the mission team sailed for Macedonia and eventually arrived in Neapolis and Philippi.

Macedonia (16:11–15)

Once in Macedonia Paul and Silas came to Philippi, which was “the foremost city of that part of Macedonia” (16:12). This arrival is significant, for it is the first time that the gospel formally came from Asia to Europe. Note that Acts 16:10–17 is one of the three so-called “we” sections of the book of Acts (cf. Acts 20:5–21:18; 27:1–28:16), which signifies Luke’s presence on the mission team. Once in Philippi, on the Sabbath, Paul went to share with some Jews who were gathered to pray on the banks of the river. Evidently, there was no synagogue in Philippi. Luke notes a woman named Lydia, who was a seller of purple cloth, came to faith in Christ, for “the Lord opened her heart to heed the things spoken by Paul” (Acts 16:14). Apparently, Lydia was wealthy, for she had a home large enough to house the mission team. Later the church would meet at Lydia’s home (cf. Acts 16:40).

Prison (16:16–40)

Following the conversion of Lydia, Paul cast a demon out of a slave girl who had been following the mission team, announcing their presence to the people of the city, saying, “These men are servants of the Most High God, who proclaim to us the way of salvation” (Acts 16:17). While at face value this message may have seemed like a benefit to the mission team, it was actually a distraction, for it would have attracted superficial crowds and/or engendered persecution. This exorcism, however, angered the owners of the girl, for their hope of profit, via the girl’s divination, was gone. This resulted in Paul and Silas—however, not Timothy and Luke, for they were Gentiles—being falsely accused and imprisoned. The arrest of Paul and Silas was carried out, in part, by the authorities, for the emperor had recently cast Jews out of Rome (cf. Acts 18:2).

While many believers would likely lament unjust imprisonment, Luke writes that “at midnight Paul and Silas were singing hymns to God, and the prisoners were listening to them” (Acts 16:25). Suddenly, an earthquake freed the prisoners from their chains; yet, they did not flee (cf. Acts 16:26). Given this earthquake was surely a divine event (cf. Acts 4:31), it is remarkable the prisoners did not flee. The reason Paul and Silas did not flee is that they knew their escape would lead to the warden’s death (cf. Acts 16:27–28). This decision to stay, resulted in the warden’s conversion, along with the salvation of his entire family (cf. Acts 16:29–34). The next day, the authorities freed Paul and Silas, who made their release a spectacle (cf. Acts 16:35–40). After encouraging the believers in Philippi, the mission team would travel to Thessalonica and to Berea (cf. Acts 17:1–15).

Application Questions:

• Why did God give the institution of missions to mankind? Why not just send angels, or use some other supernatural means, to spread the gospel?
• Who do you think was correct in the dispute over the participation of John Mark in the mission work? How can we best resolve dissension in the church?
• What can we learn from Luke’s teaching that, in response to Paul’s preaching, “the Lord opened Lydia’s heart” (Acts 16:14)?
• What would you do if you were falsely accused and imprisoned on account of your beliefs and ministerial service?
• What was so attractive about Paul and Silas’ example that the other prisoners listened to them and the warden came to faith in Christ?

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Apostle Paul's Fourth Missionary Journey Map

Late spring 58 a.d..

Paul's desire was to arrive in Jerusalem to celebrate the Feast of Pentecost on May 21 of 58 A.D. (Acts 20:16). He desired is fulfilled when he arrives in the city (Acts 21:17). Arriving in Jerusalem he visits James and soon afterwards goes to the temple with four Jewish converts. Jews from Asia, who hate Paul, see him at the temple and very loudly accuse him of wrongdoing (Acts 21:17 - 28).

A riot soon erupts. The mob seizes Paul, drags him out of the temple, and begins to beat him. The Romans quickly find out what is happening and dispatch troops to the temple area. Those beating him stop doing so when Roman soldiers arrive at the scene (Acts 21:30 - 32).

The Romans bind Paul and begin to escort him to some nearby barracks. As he is led away he requests and is given permission to speak to the people (Acts 21:33 - 40).

Paul's speech to the mob (Acts 22:1 - 21), through sincere, only fans the flames of resentment against him. The crowd begins to call for his death and the riot increases in intensity. He is led away to the Roman barracks where they want to scourge him to find out why the people rioted against him. Just before his scourging he tells a Roman centurion that he is a Roman citizen.

When the commander finds out what Paul told the centurion he personally verifies his citizenship status as a Roman. After confirming that he is indeed a Roman citizen the commander immediately cancels the scourging (Acts 22:25 - 29).

The next day the apostle is released from his bonds and brought before the Sanhedrin to have them determine what caused the tumult in the temple (Acts 22:30). His defense before the Jewish religious leaders accomplishes little (Acts 23:1 - 10). The night after his hearing he has a vision of Jesus, standing next to him, assuring him he will make it to Rome (Acts 23:11).

When daybreak arrives some forty zealous Jews band together and swear an oath that they will not eat or drink until Paul is killed. They conspire with the chief priests and elders to have him murdered as he travels to meet with them a second time. Paul's sister's son hears about the plot against his uncle and informs the Romans (Acts 23:12 - 22).

Paul is soon escorted out of the city, at night, by two hundred (200) Roman soldiers (Acts 23:23 - 24) who will take him through Antipatris to Caesarea where his case can be heard. When he arrives in Caesarea governor Felix decides to keep him in the Praetorium of Herod (Acts 23:35).

Early Summer 58 to Early Autumn 60

Paul is a Roman prisoner in Caesarea from early Summer 58 A.D. to early Autumn 60 A.D. In Caesarea he defends himself several times while he is a prisoner (Acts 24). He is found to have done nothing worthy of bonds or death. Governor Felix, in spite of his innocence, keeps him a Roman prisoner in the hope that a bribe will be offered to secure his release (Acts 24:26 - 27).

Felix, to facilitate the possibility of a bribe for Paul's release, gives him liberties such as not being bound and the right to have people visit and provide for his needs. In two years Felix, the Roman governor of Judea, is replaced by Porcius Festus.

Governor Festus hears the accusations against the apostle made by several Jews from Jerusalem, none of which can be proved (Acts 25:6 - 8). Festus, wanting to garner favor from the Jews, asks him if he is willing to have his case officially tried by him in Jerusalem. Paul, as a Roman citizen, requests his case be heard by Caesar in Rome.

Festus agrees to send him to Rome. King Agrippa and his wife arrive in Caesarea and allow Paul to defend himself against the charges laid against him (Acts 25:13 - 26:29). Not only does Agrippa find that he has done nothing worthy of imprisonment or death (Acts 26:30 - 31) but that Paul might have been freed if he had not appealed his case to Caesar (Acts 26:32).

Autumn 60 A.D. to Early Spring 61 A.D.

In the Autumn of 60 A.D. Paul, along with several other prisoners, boards a boat bound for Rome. His travel to Rome is considered his fourth evangelistic journey.

The prisoners are escorted to Rome by a Roman Centurion named Julius (Acts 27:1 - 2). From Caesarea they set sail and soon arrive at Sidon. From Sidon the ship hugs the coast near Antioch and the Roman provinces of Cilicia and Pamphylia before arriving at Myra.

In Myra the people board a ship bound for Italy. Because of the wind, however, the ship is unable to sail directly to Italy. Instead, the ship hugs the coast until it arrives near Cnidus, where it turns south toward the island of Crete (Acts 27:3 - 7).

After a difficult journey the ship anchors at the Cretan city of Fair Havens. Although Paul warns Julius not to sail the Mediterranean during this dangerous time of the year (September to October), the Centurion disregards his advice and has the ship set sail for the western part of the island and the harbor of Phoenix (Acts 27:9 - 12).

The ship soon encounters a fierce storm which drives it out to sea. Storms, strong winds and overcast skies which hide the sun and moon cause the ship to lose control and be aimlessly tossed at sea for about two weeks (Acts 27:13 - 27). Eventually the ship drifts near the island of Malta where it is run aground.

All two hundred and seventy-six people on the boat abandon ship. They grab whatever parts of floating wreckage they can from the shipwreck and make their way to the island (Acts 27:37 - 44). All those on the ship arrive safely on Malta, fulfilling God's promise that no life would be lost (Acts 27:22 - 25).

Paul stays three months on Malta where he is treated kindly by the natives. In his short stay on the island he miraculously survives a bite from a poisonous viper, heals the father of the island's governor, then heals the diseases of those on the island (Acts 28:1 - 10).

Paul soon, however, boards a ship wintering at the island and set sail to Syracuse and Rhegium. They eventually arrives at the Italian port city of Puteoli, where he stays for one week with Christians in the area (Acts 28:11 - 14). He is then taken to Rome on the well-known Appian Way road (Acts 28:14 - 16).

Early Spring 61 to Early Spring 63

The apostle is a prisoner in Rome for two years (Acts 28:30). Although Paul is a prisoner, he is allowed to live by himself guarded only by a Roman soldier (Acts 28:16). Shortly after his arrival in the city he speaks with Jewish religious leaders regarding his arrest (Acts 28:17 - 29). During his imprisonment He is given the privilage of being able to receive visitors and continue to preach the Gospel (Acts 28:17 - 31).

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The trains and stations of the Moscow Metro

2 Comments · Posted by Alex Smirnov in Cities , Travel , Video

The Moscow Metro is the third most intensive subway system in the world after Tokyo and Seoul subways. The first line was opened on May 15, 1935. Since 1955, the metro has the name of V.I. Lenin.

The system consists of 12 lines with a total length of 305.7 km. Forty four stations are recognized cultural heritage. The largest passenger traffic is in rush hours from 8:00 to 9:00 and from 18:00 to 19:00.

Cellular communication is available on most of the stations of the Moscow Metro. In March 2012, a free Wi-Fi appeared in the Circle Line train. The Moscow Metro is open to passengers from 5:20 to 01:00. The average interval between trains is 2.5 minutes.

The fare is paid by using contactless tickets and contactless smart cards, the passes to the stations are controlled by automatic turnstiles. Ticket offices and ticket vending machines can be found in station vestibules.

Tags:  Moscow city

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Tomás · August 27, 2012 at 11:34 pm

The Moscow metro stations are the best That I know, cars do not.

Alberto Calvo · September 25, 2016 at 8:57 pm

Great videos! Moscow Metro is just spectacular. I actually visited Moscow myself quite recently and wrote a post about my top 7 stations, please check it out and let me know what you think! :)

http://www.arwtravels.com/blog/moscow-metro-top-7-stations-you-cant-miss

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