6 Paul and his companions traveled throughout the region of Phrygia and Galatia, having been kept by the Holy Spirit from preaching the word in the province of Asia. 7 When they came to the border of Mysia, they tried to enter Bithynia, but the Spirit of Jesus would not allow them to. 8 So they passed by Mysia and went down to Troas. 9 During the night Paul had a vision of a man of Macedonia standing and begging him, "Come over to Macedonia and help us." 10 After Paul had seen the vision, we got ready at once to leave for Macedonia, concluding that God had called us to preach the gospel to them.
When What You Signed Up For...
Acts 16:9-15Sermon
by King Duncan
by King Duncan
I want to ask you a question this morning: how do you respond when God—or life itself—changes your plans? This question is relevant for everyone in the congregation because at some point in your life, God or life, if you will, will suddenly and unexpectedly change your plans for your day, maybe even for your life.
There is an old “Peanuts” cartoon strip that I suspect we all can relate to. In the first panel Charlie Brown says, “I learned something in school today, I signed up for folk guitar, computer programming, stained glass art, shoemaking and a natural foods workshop.”
In the second panel he says, “[Instead] I got spelling, history, arithmetic, and two study periods.”
In the third panel Charlie’s friend asks, “So, what did you learn?”
Charlie says, “I learned that what you sig…
ChristianGlobe Network, Inc., Dynamic Preaching Second Issue Sermons, by King Duncan
Overview: Just like the first, Paul’s Second Missionary Journey (15:36–18:22), launches from Antioch (15:36), but not before a dispute between Paul and Barnabas. Barnabas wants to take John Mark with them, but Paul disagrees because John Mark had deserted the team on the first journey (15:37–38). So Barnabas takes Mark and sails to Cyprus, while Paul takes Silas and heads for Syria and Cilicia (15:38–41). Barnabas shows faith in Mark when others saw him as a lost cause. Interestingly, earlier Barnabas showed faith in Paul when he introduced him to the apostles in Jerusalem just after his conversion (Acts 9:26–28). Eventually Paul is reconciled with Mark and reaffirms his effectiveness in ministry (Col. 4:10; Philem. 24; 2 Tim. 4:11).
Paul and Silas go to Derbe and then to Lystra, where Paul…
The Baker Bible Handbook by , Baker Publishing Group, 2016
6 Paul and his companions traveled throughout the region of Phrygia and Galatia, having been kept by the Holy Spirit from preaching the word in the province of Asia. 7 When they came to the border of Mysia, they tried to enter Bithynia, but the Spirit of Jesus would not allow them to. 8 So they passed by Mysia and went down to Troas. 9 During the night Paul had a vision of a man of Macedonia standing and begging him, "Come over to Macedonia and help us." 10 After Paul had seen the vision, we got ready at once to leave for Macedonia, concluding that God had called us to preach the gospel to them.
When Paul and his companions move beyond “the region of Phrygia and Galatia” (16:6), an area that may refer to the places Paul visited in his first journey (Acts 13:15–14:20), they are prohibited by the Holy Spirit from preaching the word in both the province of Asia to the west and the province of Bithynia to the north (16:6–10). They then travel to Troas, where Paul has a vision in which a man of Macedonia begs them to come to Macedonia (16:9). In this account, which introduces a new direction of t…
The Baker Illustrated Bible Commentary by Gary M. Burge, Baker Publishing Group, 2016
Nothing is said of any plans Paul might have had for what they would do once they had seen how the Galatians were getting on (though we might guess that he had set his sights on Ephesus, the capital of the province of Asia; cf. v. 6). Instead, the emphasis is entirely on the divine guidance that took them to Macedonia. The story is told with a minimum of detail, which only heightens the impression that they were carried along, as it were, by the irresistible wind of the Spirit, much as Paul and Barnabas had been on the earlier journey (cf. 13:1–3).
16:6 The reference in verse 2 to Iconium suggests that it too was visited by the missionaries. It would have made an ideal headquarters from which to visit all the other towns, and there is some reason for thinking that this was their arrangem…
Understanding the Bible Commentary Series by David J. Williams, Baker Publishing Group, 2016
Direct Matches
A Roman province in western Asia Minor, not to be confused with the modern designation for the larger continent. The exact boundaries are difficult to determine, but the region, formed in 133 130 BC, and since the time of Augustus ruled by proconsuls, included the older kingdoms of Mysia, Lydia, Caria, and part of Phrygia, as well as several islands. Paul and his companions enjoyed an especially successful mission in Asia (Acts 19:10, 22, 26–27; Rom. 16:5). He later wrote letters to Christians in Colossae and Ephesus (Ephesians; 1 Timothy). Inscriptions attest to the wealth of many Ephesians. Through Timothy, Paul warns those pursuing wealth in the city (1 Tim. 6:9–10; cf. Rev. 3:17). The apostle John eventually settled in Ephesus and later was exiled to the island of Patmos, where he wrote to the seven churches of Asia (Rev. 1:4–3:22).
A region in northern Asia Minor bordering the Black Sea that, along with Pontus, was ruled as one province by the Romans. Paul and his missionary companions desired to enter Bithynia during his second missionary journey but were prevented from doing so by the Holy Spirit, so they traveled to Macedonia instead (Acts 16:7). The Christians in Bithynia received greetings from Peter (1 Pet. 1:1).
A cross is an upright wooden beam or post on which persons were either tied or nailed as a means of torture and execution. The Latin cross was shaped like a t and was the type most commonly used by the Romans. Jesus was crucified probably on a Latin cross, which allowed for a convenient place for a sign (called a titlos in John 19:19) to be placed above his head (Matt. 27:37 pars.).
Not long before the Romans took over Palestine, the Jewish ruler Alexander Jannaeus crucified about eight hundred Pharisees who opposed him in 86 BC. This gruesome event was out of character for the Jewish nation and was frowned upon by the Jews of the day as well as by the later Jewish historian Josephus. But it was the Romans who perfected crucifixion as a means of torture and execution. The Romans called crucifixion “slaves’ punishment” because it was intended for the lowest members of society. It became the preferred method of execution for political crimes such as desertion, spying, rebellion, and insurrection. Roman crucifixion was common in NT times and extended well into the fourth century AD.
As for the significance of Jesus’ crucifixion, the OT teaches that it is blood that makes atonement for sin (Lev. 17:11). Just as sacrificial lambs shed their blood on the altar for the sins of Israel, Jesus shed his blood on the cross for the sins of the world (John 1:29). The crucifixion of Jesus was the greatest atoning event in history. His blood, which provided the means for a new covenant, was poured out for many on the cross (Matt. 26:28). The cross, as gruesome as it was, was the means through which Christ died “for our sins” (Gal. 1:4). Jesus freely scorned the shame of the cross so that we might be reconciled to God by his shed blood (Col. 1:20; Heb. 12:2).
Jesus also bore the curse of God in our place when he died on the cross. The one who hangs on a tree is divinely cursed (Deut. 21:23). God’s curse is a curse upon sin, death, and fallenness. Jesus took God’s curse upon himself in order to redeem us from that curse (Gal. 3:13).
Jesus demonstrated the humble nature of his mission and ministry by his obedience to death, even death on the cross (Phil. 2:8). For Jesus the cross was not simply his martyrdom, as if he simply died for a worthy cause; it was the pinnacle example of obedience and love in the Bible. Jesus called his followers to take up a cross and follow his example of selfless sacrifice (Matt. 16:24). Jesus’ cross is a symbol of his love, obedience, and selflessness.
Most of all, the cross reveals the unconditional love of God, who offered his Son as the atoning sacrifice for sin (John 3:16; 1 John 4:10). The brutal cross reveals the beautiful love of Jesus, who willingly laid down his life (1 John 3:16).
An ethnic-geographic area in northern Asia Minor inhabited primarily by peoples of Gaulic and Celtic extraction since the mid-fourth century BC. In 25 BC the Romans conferred provincial status not only on the northern ethnic-geographic Galatian area, but also on parts of Pontus, Phrygia, Pisidia, and Lycaonia, farther to the south. Some of the towns that Paul visited on his first missionary journey (Acts 13 14) were in the southern part of this area: Antioch, Iconium, Lystra, and Derbe. Very little evidence remains attesting to the presence of either Jews or Christians in the Roman provincial area of Galatia in the first or second century AD, beyond reference in the NT and Christian writings drawing from the NT.
The location of the Galatian churches to which Paul writes in his letter to the Galatians remains a thorny problem. On the one hand, the address (Gal. 1:2) naturally seems to indicate the ethnic-geographic area of the north. On the other hand, if one takes Acts seriously, Paul never traveled in that area and thus had no chance to proclaim the gospel to the ethnic Galatians. Even Acts 16:6 places Paul over 125 miles southwest of this area. Thus, some scholars adopt the South Galatian hypothesis: Paul addresses his letter to people living in the southern part of the Roman province of Galatia and its environs.
The English word “gospel” translates the Greek word euangelion, which is very important in the NT, being used seventy-six times. The word euangelion (eu = “good,” angelion = “announcement”), in its contemporary use in the Hellenistic world, was not the title of a book but rather a declaration of good news. Euangelion was used in the Roman Empire with reference to significant events in the life of the emperor, who was thought of as a savior with divine status. These events included declarations at the time of his birth, his coming of age, and his accession to the throne. The NT usage of the term can also be traced to the OT (e.g., Isa. 40:9; 52:7; 61:1), which looked forward to the coming of the Messiah, who would bring a time of salvation. This good news, which is declared in the NT, is that Jesus has fulfilled God’s promises to Israel, and now the way of salvation is open to all.
Holiness is an attribute of God and of all that is fit for association with him. God alone is intrinsically holy (Rev. 15:4). God the Father is holy (John 17:11), as is the Son (Acts 3:14), while “Holy” is the characteristic designation of God’s Spirit (Ps. 51:11; Matt. 1:18). God’s name is holy (Luke 1:49), as are his arm (Ps. 98:1), ways (Ps. 77:13), and words (Ps. 105:42).
With reference to God himself, holiness may indicate something like his uniqueness, and it is associated with attributes such as his glory (Isa. 6:3), righteousness (Isa. 5:16), and jealousy—that is, his proper concern for his reputation (Josh. 24:19).
God’s dwelling place is in heaven (Ps. 20:6), and “holy” functions in some contexts as a virtual equivalent for heavenly (11:4). God’s throne is holy (47:8), and the angels who surround it are “holy ones” (89:5; cf. Mark 8:38).
A corollary of God’s holiness is that he must be treated as holy (Lev. 22:32)—that is, honored (Lev. 10:3), worshiped (Ps. 96:9), and feared (Isa. 8:13).
While “holy” is sometimes said to mean “set apart,” this does not appear to be its core meaning, though it is an associated notion (Lev. 20:26; Heb. 7:26). Holiness, as applied to people and things, is a relational concept. They are (explicitly or implicitly) holy “to the Lord” (Exod. 28:36), never “from” something.
The symbolic representation of God’s heavenly palace, the tabernacle (Exod. 40:9), and later the temple (1 Chron. 29:3), and everything associated with them, are holy and the means whereby God’s people in the OT may symbolically be brought near to God. For God to share his presence with anything or anyone else, these too must be holy (Lev. 11:44 45; Heb. 12:14).
The OT system of worship involved the distinction between unclean and clean, and between common and holy, and the means of effecting a transition to a state of cleanness or holiness (Lev. 10:10). People, places, and items may be made holy by a process of consecration or sanctification, whether simply by God’s purifying presence (Exod. 3:5) or by ritual acts (Exod. 19:10; 29:36).
God’s faithful people are described as holy (Exod. 19:6; 1 Pet. 2:9). In the OT, this is true of the whole people of God at one level, and of particular individuals at another. Thus, kings (Ps. 16:10), prophets (2 Kings 4:9), and in particular priests (Lev. 21:7) are declared to be holy. While the OT witnesses to some tension between the collective holiness of Israel and the particular holiness of its designated leaders (Num. 16:3), the latter were intended to act as models and facilitators of Israel’s holiness.
For Christians, God is the creator of the cosmos and the redeemer of humanity. He has revealed himself in historical acts—namely, in creation, in the history of Israel, and especially in the person and work of Jesus Christ. There is only one God (Deut. 6:4); “there is no other” (Isa. 45:5). Because “God is spirit” (John 4:24), he must reveal himself through various images and metaphors.
The OT refers to God by many names. One of the general terms used for God, ’el (which probably means “ultimate supremacy”), often appears in a compound form with a qualifying word, as in ’el ’elyon (“God Most High”), ’el shadday (“God Almighty”), and ’el ro’i (“the God who sees me” or “God of my seeing”). These descriptive names reveal important attributes of God and usually were derived from the personal experiences of the people of God in real-life settings; thus, they do not describe an abstract concept of God.
The most prominent personal name of God is yahweh (YHWH), which is translated as “the Lord” in most English Bibles. At the burning bush in the wilderness of Horeb, God first revealed to Moses his personal name in sentence form: “I am who I am” (Exod. 3:13 15). Though debated, the divine name “YHWH” seems to originate from an abbreviated form of this sentence. Yahweh, who was with Moses and his people at the time of exodus, is the God who was with Abraham, Isaac, and Jacob. According to Jesus’ testimony, “the God of Abraham, the God of Isaac, and the God of Jacob” is identified as the God “of the living” (Matt. 22:32). Hence, the name “Yahweh” is closely tied to God’s self-revelation as the God of presence and life.
Many of God’s attributes are summarized in Exod. 34:6–7: “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the parents to the third and fourth generation.”
The Christian God of the Bible is the triune God. God is one but exists in three persons: the Father, the Son, and the Holy Spirit (Matt. 28:19). The Son is one with the Father (John 10:30); the Holy Spirit is one with God (2 Sam. 23:2–3). All three share the same divine nature; they are all-knowing, holy, glorious, and called “Lord” and “God” (Matt. 11:25; John 1:1; 20:28; Acts 3:22; 5:3–4; 10:36; 1 Cor. 8:6; 2 Cor. 3:17–18; 2 Pet. 1:1). All three share in the same work of creation (Gen. 1:1–3), salvation (1 Pet. 1:2), indwelling (John 14:23), and directing the church’s mission (Matt. 28:18–20; Acts 16:6–10; 14:27; 13:2–4).
The territory linking the Balkans with the Greek Peninsula. Though its borders shifted through its history, Macedonia stood north of Thessaly and mainland Greece, east of Epirus, and west of Thrace. Its topography is dominated by mountains and coastal plains along the Thermaic Gulf and northern shore of the Aegean Sea.
From the time that Paul received his vision of a Macedonian man calling him to proclaim the gospel (Acts 16:9), Macedonia played a significant role in Paul’s journeys and the early church. He established three churches there and wrote three letters to them (Philippians and 1 2 Thessalonians). Several of Paul’s companions were Macedonians, including Sopater, Aristarchus, Secundus, and Jason (Acts 17:4–7; 20:4). In Paul’s correspondence he spoke of Macedonia at least sixteen times in six different letters. Answering the Macedonian call during his second missionary journey, Paul arrived in Philippi, which was “a Roman colony and a leading city of that district of Macedonia” (Acts 16:12). There he led Lydia, the first known European convert, to the gospel. After casting an evil spirit out from a slave girl, Paul and Silas were imprisoned, and they led the Philippian jailer and his family to the gospel (Acts 16:16–40). Lydia and the Philippian church generously supported Paul’s ministry and the church in Jerusalem (Rom. 15:26–27; 2 Cor. 8:1–5; Phil. 4:15–17).
Paul then traveled along the paved Via Egnatia to Thessalonica, where he established a church composed of “some” Jews and a “great many” Greeks and leading women (Acts 17:4). He stayed there at least three Sabbaths before opposition drove him to Berea (17:1–9), where many examined the Scriptures and more eagerly accepted the gospel (17:11). From Berea, he left Macedonia for Athens and Corinth in Achaia. Paul later returned to Macedonia during his third missionary journey (20:1–6).
A northern region of the Roman province of Asia in northwest Asia Minor, now Turkey. Paul entered Mysia from Galatia on his second missionary journey. When the Holy Spirit prevented his access northward into Bithynia, he proceeded through Mysia to the port city of Troas, where a vision instructed him to sail to Macedonia (Acts 16:6 10). He returned to Troas (Acts 20:6; cf. 2 Cor. 2:12; 2 Tim. 4:13) and Assos, another port city of Mysia (Acts 20:13–14). Its third seaport, Adramyttium, was the origin of the ship used on the first leg of Paul’s journey to Rome (Acts 27:2). The apostle John writes a letter to the church of Pergamum in Mysia, instructing them to repent from their adherence to false teaching (Rev. 1:11; 2:12–17).
A Pharisee commissioned by Jesus Christ to preach the gospel to Gentiles. His Jewish name was “Saul” (Acts 9:4; 13:9), but he preferred using his Roman name, especially when he signed his letters.
By our best estimates, Paul spent about thirty years preaching the gospel of Jesus Christ (AD 34 67)—a ministry that can be divided roughly into three decades. The first decade of his ministry (AD 34–46) has been called the “silent years,” as we have few details from Acts or the Pauline Epistles about his activities. For example, we know that he preached in Damascus for a while and spent some time in Arabia (a total of three years [Gal. 1:17–18]). He made a quick trip to Jerusalem to meet Peter and James the brother of Jesus. Then he returned home to Tarsus, evidently preaching there for several years, until Barnabas brought him to Antioch in Syria to help with the ministry of this mixed congregation of Jews and Gentiles (Acts 9:26–30; 11:25–26). In the second decade of his ministry (AD 46–59), Paul spent most of his life on the road, an itinerant ministry of preaching the gospel and planting churches from Cyprus to Corinth. For most of the third decade (AD 59–67), Paul ministered the gospel from prison, spending over two years imprisoned in Caesarea, another two to three years in a Roman prison (Acts ends here), released for a brief time (two years?) before his final arrest and imprisonment in Rome, where, according to church tradition, he was executed.
During his itinerant ministry, Paul traveled Roman roads that led him to free cities (Ephesus, Thessalonica, Athens) and Roman colonies (Pisidian Antioch, Iconium, Lystra, Derbe, Troas, Philippi, Corinth). Founding churches in urban centers afforded Paul more opportunities for ministry and for his work of making and repairing tents. Traveling within the borders of the Roman Empire also provided a better chance of protection as a citizen. At first, Paul and Barnabas covered familiar territory: Cyprus (Barnabas’s home region) and Anatolia (Paul’s home region). Then, with successive journeys Paul and other missionary companions branched out to Asia Minor, Macedonia, and Achaia. Some of the towns that Paul visited were small and provincial (Derbe, Lystra); others were major cities of great economic and intellectual commerce (Ephesus, Corinth, Athens). In the midst of such cultural diversity, Paul found receptive ears among a variety of ethnic groups: Gauls, Phrygians and Lycaonians, Greeks, Romans, and Jews. Previously, Paul’s Gentile converts had worshiped many gods (local, ethnic, and imperial), offered sacrifices at many shrines and temples, and joined in all the religious festivals (often involving immoral and ungodly practices). After believing the gospel, Paul’s predominantly Gentile churches turned from their idolatrous ways to serve “the living and true God” (1 Thess. 1:9). Their exclusive devotion to one God quickly led to economic and political problems, for both Paul’s converts and the cities of their residence. No more offerings for patron gods, no more support for local synagogues or the imperial cult—Paul’s converts were often persecuted for their newly found faith by local religious guilds (idol makers!) and civic leaders courting Roman favor (Acts 17:6–9; 19:23–41; Phil. 1:27–30; 1 Thess. 2:14–16). Indeed, Paul often was run out of town as a troublemaker who preached a message that threatened both the Jewish and the Roman ways of life (Acts 16:19–24; Phil. 3:17–4:1). It is no wonder that Paul’s activities eventually landed him in a Roman prison. It was only a matter of time before his reputation as a “lawbreaker” caught up with him (Acts 21:21). But that did not stop Paul. Whether as a prisoner or a free man, Paul proclaimed the gospel of Jesus Christ until the day he died.
Paul was a tentmaker, a missionary, a writer, a preacher, a teacher, a theologian, an evangelist, a mentor, a prophet, a miracle worker, a prisoner, and a martyr. His life story reads like the tale of three different men: a devout Pharisee, a tireless traveler, an ambitious writer. He knew the Scriptures better than did most people. He saw more of the world than did most merchants. He wrote some of the longest letters known at that time. To his converts, he was a faithful friend. To his opponents, he was an irrepressible troublemaker. But, according to Paul, he was nothing more or less than the man whom God had called through Jesus Christ to take the gospel to the ends of the earth.
An inland territory in west-central Anatolia (modern-day Turkey). Biblical mention of Phrygia occurs primarily in the book of Acts. Such occurrences include the presence of Phrygian Jews in Jerusalem at the first Pentecost (2:10), the evangelism of Paul and Barnabas at the Phrygian cities of Pisidian Antioch and Iconium (13:14 14:4), the passing through Phrygia by Paul, Silas, and Timothy on their way west through Asia Minor (16:6), and the travels of Paul through “the region of Galatia and Phrygia” (18:23). Other biblical accounts include Col. 1:7; 4:12–13, which cites the work of Epaphras in three Phrygian cities, and Rev. 1:11; 3:14–22, which addresses the Phrygian church at Laodicea as one of the seven churches of Asia.
In the world of the Bible, a person was viewed as a unity of being with the pervading breath and thus imprint of the loving and holy God. The divine-human relationship consequently is portrayed in the Bible as predominantly spiritual in nature. God is spirit, and humankind may communicate with him in the spiritual realm. The ancients believed in an invisible world of spirits that held most, if not all, reasons for natural events and human actions in the visible world.
The OT writers used the common Hebrew word ruakh (“wind” or “breath”) to describe force and even life from the God of the universe. In its most revealing first instance, God’s ruakh hovered above the waters of the uncreated world (Gen. 1:2). In the next chapter of Genesis a companion word, neshamah (“breath”), is used as God breathed into Adam’s nostrils “the breath of life” (2:7). God thus breathed his own image into the first human being. Humankind’s moral obligations in the remainder of the Bible rest on this breathing act of God.
The OT authors often employ ruakh simply to denote air in motion or breath from a person’s mouth. However, special instances of the use of ruakh include references to the very life of a person (Gen. 7:22; Ps. 104:29), an attitude or emotion (Gen. 41:8; Num. 14:24; Ps. 77:3), the negative traits of pride or temper (Ps. 76:12), a generally good disposition (Prov. 11:13; 18:14), the seat of conversion (Ezek. 18:31; 36:26), and determination given by God (2 Chron. 36:22; Hag. 1:14).
The NT authors used the Greek term pneuma to convey the concept of spirit. In the world of the NT, the human spirit was understood as the divine part of human reality as distinct from the material realm. The spirit appears conscious and capable of rejoicing (Luke 1:47). Jesus was described by Luke as growing and becoming “strong in spirit” (1:80). In “spirit” Jesus “knew” what certain teachers of the law were thinking in their hearts (Mark 2:8). Likewise, Jesus “was deeply moved in spirit and troubled” at the sickness of a loved one (John 11:33). At the end of his life, Jesus gave up his spirit (John 19:30).
According to Jesus, the spirit is the place of God’s new covenant work of conversion and worship (John 3:5; 4:24). He declared the human spirit’s dependence on God and ascribed great virtue to those people who were “poor in spirit” (Matt. 5:3).
Human beings who were possessed by an evil spirit were devalued in Mediterranean society. In various places in the Synoptic Gospels and the book of Acts, either Jesus or the disciples were involved in exorcisms of such spirits (Matt. 8:28 33; Mark 1:21–28; 7:24–30; 9:14–29; 5:1–20; 9:17–29; Luke 8:26–33; 9:37–42; Acts 5:16).
The apostle Paul pointed to the spirit as the seat of conversion (Rom. 7:6; 1 Cor. 5:5). He described believers as facing a struggle between flesh and spirit in regard to living a sanctified life (Rom. 8:2–17; Gal. 5:16–17). A contradiction seems apparent in Pauline thinking as he appears to embrace Greek dualistic understanding of body (flesh) and spirit while likewise commanding that “spirit, soul and body be kept blameless” (1 Thess. 5:23). However, the Christian struggle between flesh and Spirit (the Holy Spirit) centers around the believer’s body being dead because of sin but the spirit being alive because of the crucified and resurrected Christ (Rom. 8:10). Believers therefore are encouraged to lead a holistic life, lived in the Spirit.
Asia Minor, the land area of modern-day Turkey, was initially settled by the Hatti people between 2500 and 2000 BC. Toward the end of that period, the Indo-European Hittites, drawn to the mild climate, began a slow settlement alongside the indigenous Hattis, mixing peaceably with them. By 1750 BC, the Hittites had become the dominant people group.
In the twelfth century BC the Hittites fell to the Sea Peoples. They developed coastal cities along the Aegean, which by the eighth century were conquered by the Greeks. The Lydian king Croesus came to power in 560 BC in Sardis and subdued the Greeks, only to fall in 546 BC to Cyrus of Persia. In 334 333 BC Alexander the Great defeated the Persians in two key battles and won Asia Minor. After Alexander’s death, one of his generals, Seleucus, took over. Then, in 190 BC the Romans defeated the Seleucids and assumed control. This inaugurated an extended period of peace, during which time Jewish communities of the Diaspora settled throughout the region.
The missionary journeys of the apostle Paul (Saul of Tarsus) took him into and around much of Asia Minor, and directly or indirectly he was responsible for the establishment of most of the first-century churches there. The following cities of Asia Minor are mentioned in the NT.
Eastern Mediterranean
Tarsus. The birthplace of the apostle Paul (Acts 9:11; 21:39; 22:3), Tarsus is located on the Mediterranean coast, nine miles northeast of modern-day Mersin. Tarsus became the capital of the Roman province of Cilicia in 67 BC. Cleopatra and Mark Antony met and built their fleet in this grand city. When his life was threatened after his conversion, Paul was sent to Tarsus from Jerusalem (9:30).
Antioch. Antioch (Antakya) is located just inland from the Mediterranean coast, on the east bank of the Orontes River. Jewish and Gentile believers who fled Jerusalem after the death of Stephen planted a church here, where followers of Jesus were first called “Christians.” Barnabas brought Saul from Tarsus to Antioch, where they labored together for a year, teaching the church, prior to setting off on their first missionary journey (Acts 11:19–30). Paul later returned, along with Silas, bearing the requirements for Gentile believers from the Jerusalem council (15:22–35).
Southern Ports
Seleucia. Known today as Samandağ, Seleucia was Antioch’s port, the place from which Saul, Barnabas, and John Mark embarked on their first missionary journey in AD 47 (Acts 13:4).
Perga in Pamphylia. Perga is just east of Antalya on the southern Mediterranean coast. Archimedes’ student Apollonius the mathematician lived here in the late third century BC. On their first missionary journey, Paul and Barnabas disembarked in Perga for destinations in southwestern Asia Minor, while John Mark left them to return to Jerusalem (Acts 13:13–14). On their return trip of the same journey, Paul and Barnabas stopped in Perga again, this time preaching before heading to Attalia (14:25).
Galatia
The following cities became part of the politically defined Roman province of Galatia in 25 BC. They are to be distinguished from ethnic Galatia, which is a region farther north, around modern-day Ankara.
Pisidian Antioch. Modern Yalvaç, or Pisidian Antioch, is northeast of Isparta in the lake region. On their first missionary journey, Paul and Barnabas preached in the synagogue here and generated enormous interest in the gospel (Acts 13:14–43). The following Sabbath, nearly the entire city came out to listen to them. Jealous Jewish leaders incited a persecution, causing Paul and Barnabas to reorient their ministry to Gentiles and then leave the region for Iconium (13:26–51). They returned on their way back to Antioch to strengthen the disciples and appoint elders (14:21–23).
Iconium. Iconium, today called Konya, is about sixty-five miles southeast of Pisidian Antioch. It is one of the most ancient settlements of the region, dating to the third millennium BC. Paul and Barnabas preached in the synagogue here on their first missionary journey, initially winning Jewish and Gentile converts but angering other Jews. Paul and Barnabas eventually feared for their safety and escaped to Lystra and Derbe (Acts 14:1–6). However, they came back on the return trip to Antioch (14:21–23).
Lystra. Frequently mentioned with Derbe (Acts 14:6; 16:1), Lystra (modern Hatunsaray) is nineteen miles south of Iconium. Paul and Barnabas fled here from Iconium and preached. Paul healed a lame man, and as a result he and Barnabas were presumed by the enthusiastic crowd to be Zeus and Hermes. At the instigation of Paul’s Jewish opponents, the crowd’s sentiments turned, and Paul was nearly stoned to death. He and Barnabas left for Derbe the following day (14:6–20), but they came back on their return trip (14:21–23). Paul returned on his second missionary journey, where he met his protégé, Timothy (16:1–2).
Derbe. About fifty miles southeast of Lystra and slightly north of present-day Karaman is Derbe. Paul and Barnabas fled here after Paul’s stoning in Lystra on their first missionary journey, preached the gospel, made many disciples, and appointed elders (Acts 14:21–23). Among the disciples likely was Gaius, who later accompanied Paul during his third missionary journey (20:4).
Western Aegean Ports
Troas. Troas was a major northwest seaport located about twelve miles southwest of Troy. On his second missionary journey, Paul, traveling with Silas and Timothy, was prevented from entering Bithynia by the Spirit of Christ and went instead to Troas. Here he had a vision beckoning him to Macedonia, which he promptly obeyed (Acts 16:6–11). Because this is the first of the so-called “we” passages in Acts, Luke may have joined the group here (16:10). Paul also stopped at Troas on the return to Jerusalem from his third missionary journey. There he raised Eutychus after the latter’s traumatic fall (20:4–12). Troas is mentioned twice more, suggesting that Paul spent time here in addition to the above visits (2 Cor. 2:12–13; 2 Tim. 4:13).
Adramyttium. A few miles south of Troas was the port of Adramyttium. It was the origin of the ship that transported Paul from Caesarea to Myra around AD 60 en route to Rome (Acts 27:2).
Assos. Assos is an acropolis sitting 774 feet above sea level, up from the village of Behramkale. It overlooks the Bay of Edremit and has a splendid view of Lesbos. Doric columns from the seventh-century BC temple of Athena are prominent at the site. According to Acts 20:13–14, on his return from his third missionary journey, Paul went overland from Troas to Assos, and there he joined his traveling companions on their ship. From here on the way to Miletus, they made several nearby island stops off the coast of Asia Minor: Mitylene on Lesbos, Chios, and Samos (20:14–16).
Miletus. Located about twenty miles south of Ephesus, at the point where the Meander River met the Gulf of Latmus (now silted over), was the important southwestern seaport of Miletus. The city was significant in the NT era for its four harbors. A center for commerce, scholarship, geometry, and science, it was also the prototype for principles of city planning later applied throughout the Roman Empire. On his third missionary journey, Paul’s farewell to the Ephesian elders took place here (Acts 20:15–38). Later he left the ill Trophimus in Miletus (2 Tim. 4:20).
Southwestern Ports
Patara. Sitting on the Mediterranean coast at the mouth of the Xanthus River, about forty miles west of present-day Demre, Patara was a flourishing harbor and commercial center in antiquity. Paul changed ships here as he returned to Jerusalem from his third missionary journey, after island stops in Kos and Rhodes (Acts 21:1–2).
Myra. Myra is a coastal ruin due south of present-day Demre. In the NT era, the seaport featured a Roman theater, Roman baths, and two rock-cut necropolises. Here, Paul changed ships around AD 60 on his way to Rome while in the custody of a centurion (Acts 27:5).
Cnidus. At the tip of the long, narrow Datca peninsula on the extreme southwestern corner of Asia Minor lies Cnidus. Founded around 360 BC, the acropolis rises one thousand feet above sea level. The port included two harbors and four theaters but was most famous for its fourth-century BC statue of Aphrodite, carved by the Athenian sculptor Praxiteles. Around AD 60 the ship carrying Paul to Rome stopped here because of slow winds and changed course (Acts 27:7).
Seven Churches of Revelation; Lycus Valley
The seven churches of Rev. 1–3 lay along a north-south elliptical route in western Asia Minor. Laodicea, the seventh, forms a tight geographic triangle with Hierapolis and Colossae in the Lycus Valley.
Ephesus. Known today as Selçuk, ancient Ephesus is located on the Aegean coast of Asia Minor at the mouth of the Cayster River. It was founded in the eleventh century BC by the Ionians and later ruled successively by the Athenians, Spartans, Persians, and Greeks. Roman governance began in 190 BC. Later, Ephesus became the capital of the province of Asia, as well as its most important commercial center. During the NT era, the Artemision (see Artemis) was an important pilgrimage site.
Paul stopped in Ephesus briefly on his second missionary journey, leaving Priscilla and Aquila. They later encountered and mentored Apollos there (Acts 18:19–26). On his third journey, Paul remained in Ephesus for three years, teaching, performing miracles, and healing the sick (19:1–22) until the riot incited by Demetrius the silversmith (20:1). He wrote 1 Corinthians in Ephesus (1 Cor. 16:8) and later wrote to the Ephesians from his Roman prison cell (Eph. 3:1) as well as to Timothy in Ephesus (1 Tim. 1:3).
In Rev. 2:1–7 the Ephesian church is commended for its perseverance but chastised for having lost its first love.
Smyrna. Smyrna (modern İzmir) is located about thirty-five miles north along the coast from Ephesus. In 195 BC it became the first city in Asia Minor to erect a temple for the imperial cult, and by the next century it was known as “the ornament of Asia.” In its letter, which mentions no negatives, the church is encouraged to be faithful in its suffering (Rev. 2:8–11).
Pergamum. About seventy miles north of Smyrna is Pergamum (modern Bergama). The dazzling acropolis sits one thousand feet high and about sixteen miles inland from the Aegean. The Attalids, who ruled 263–133 BC, allied Pergamum with Rome and built it into a major religious and intellectual center, constructing the great altar to Zeus Soter, the temple to Athena Nicephorus, and the large complex dedicated to Asclepius Soter. They also established a ruler cult and built a library containing two hundred thousand volumes, which at its peak was second only to the library at Alexandria.
The letter to the church (Rev. 2:12–17) references Satan’s throne, which many believe to be a reference to the altar to Zeus. The church is commended for its faithfulness and yet is admonished for tolerating those advocating pagan practices within the community.
Thyatira. Thyatira (now called Akhisar) is about thirty-five miles southeast of Pergamum. It was mainly noted as having a significant concentration of trade guilds, especially those connected with textiles. Lydia, Paul’s disciple and host in Philippi, was a dealer in purple cloth from Thyatira (Acts 16:14). The church is commended for its good deeds but criticized for tolerating the false teacher Jezebel (Rev. 2:18–29).
Sardis. Forty-five miles east of Smyrna, on the banks of the Pactolus, is Sardis, where Croesus, the sixth-century BC Lydian king, was said to have panned for gold. He also built an impressive Ionic temple to Artemis here. The letter to Sardis is a stern warning to wake up, highlighting the church’s incomplete deeds and impurity (Rev. 3:1–6).
Philadelphia. Philadelphia (modern Alaşehir) is twenty-six miles southwest of Sardis on the Cogamis River. The city was noted for its wine production, and it was nicknamed “Little Athens” during the Roman era. Its letter is thoroughly positive; the church is commended for its deeds and faithfulness (Rev. 3:7–13).
Laodicea. Laodicea is located about a hundred miles east of Ephesus, in a valley where the Lycus River joins the Meander; Hierapolis is just to the north, and Colossae just to the east. Laodicea was founded in the third century BC by the Seleucid king Antiochus II, who named it after his wife. Cicero served as proconsul there in 51 BC.
Laodicea was a prosperous city, a center for banking, eye salve (“Phrygian powder”), and wool production. Its water was supplied via aqueducts from Hierapolis’s hot springs, but it arrived lukewarm and heavy with mineral impurities—no match for either its hot source or Colossae’s cold springs. The Laodicean letter employs all of this background in its harsh message to the church, which it describes as tepid, poor, blind, and naked (Rev. 3:14–22).
Hierapolis. Eight miles to the north of Laodicea, Hierapolis sits atop dramatic white cliffs created by its hot springs (Col. 4:13). The city was home to the reputed entrance to the underworld, the Plutonium, and had an enormous necropolis.
Colossae. Colossae, ten miles east of Laodicea, was a center for dyed red wool. Although wealthy in the late fourth century BC, it was later eclipsed by Laodicea.
The churches in Laodicea, Hierapolis, and Colossae (the oldest of the three cities) were begun by Epaphras and shared letters, including Paul’s letter to the Colossians (Col. 4:13–16). The slave Onesimus carried it, along with the Letter to Philemon, to Colossae, where Philemon hosted the house church (Col. 4:9; Philem. 10–12).
A divine communication in the form of visual imagery, usually accompanied by words, and often using symbols that require explanation and spur reflection about God’s otherwise imperceptible presence and activity. Presumably, the recipient “sees” the vision as an event of inward perception, often within a dream during sleep or in a divinely induced state of ecstasy (Gen. 15; Dan. 7:1; 10:1 9; 2 Cor. 12:1–4). Characteristically, visions entail conversation with God or an angelic representative, often following a question-and-answer format (Dan. 7:15–28; Zech. 1:8–15, 18–21). The visionary is actually in the scene as direct observer and active participant (Dan. 8:1–2).
Prophetic visions are meant to be retold. For example, imagery is accompanied by the authentication of divine commissioning (Isa. 6; Ezek. 1:1–3:15; Rev. 10), leading to announcement of judgment (Jer. 1:4–19). This close conjunction of image and word (1 Sam. 3:21) is reinforced by statements about a prophet “seeing” God’s word (e.g., Mic. 1:1 ESV, NRSV, NASB) and about prophetic books as collections of visions (2 Chron. 32:32; Nah. 1:1). Vision reports join oracles and other forms of prophetic speech as essential features of these works. Visions contribute to the community’s spiritual well-being (Prov. 29:18; Ezek. 7:26), but not always (Lam. 2:14; Ezek. 13; Zech. 13:4; Col. 2:18).
Visions drive the narrative surrounding Jesus’ birth (Matt. 1:18–2:23; Luke 1:1–2:20). The baptism of Jesus includes a visionary element, the Holy Spirit’s anointing of Jesus for his ministry, accompanied by the Father’s word (Matt. 3:16–17; Mark 1:10–11; Luke 3:22; John 1:32–33). Jesus’ transfiguration is comparable (Matt. 17:1–9; Mark 9:2–10; Luke 9:28–36). Visions mark key transition points in the narrative of Acts (e.g., chaps. 9–11). The book of Revelation opens with a vision of the Son of Man (1:9–20) and is structured around three vision cycles of judgment interspersed with visions of heaven meant to bolster the readers’ faithfulness.
“Word” is used in the Bible to refer to the speech of God in oral, written, or incarnate form. In each of these uses, God desires to make himself known to his people. The communication of God is always personal and relational, whether he speaks to call things into existence (Gen. 1) or to address an individual directly (Gen. 2:16 17; Exod. 3:14). The prophets and the apostles received the word of God (Deut. 18:14–22; John 16:13), some of which was proclaimed but not recorded. The greatest revelation in this regard is the person of Jesus Christ, who is called the “Word” of God (John 1:1, 14).
The psalmist declared God’s word to be an eternal object of hope and trust that gives light and direction (Ps. 119), and Jesus declared the word to be truth (John 17:17). The word is particularized and intimately connected with God himself by means of the key phrases “your word,” “the word of God,” “the word of the Lord,” “word about Christ,” and “the word of Christ” (Rom. 10:17; Col. 3:16). Our understanding of the word is informed by a variety of terms and contexts in the canon of Scripture, a collection of which is found in Ps. 119.
The theme of the word in Ps. 119 is continued and clarified in the NT, accentuating the intimate connection between the word of God and God himself. The “Word” of God is the eternal Lord Jesus Christ (John 1:1; 1 John 1:1–4), who took on flesh and blood so that we might see the glory of the eternal God. The sovereign glory of Christ as the Word of God is depicted in the vision of John in Rev. 19:13. As the Word of God, Jesus Christ ultimately gives us our lives (John 1:4; 6:33; 10:10), sustains our lives (John 5:24; 6:51, 54; 8:51), and ultimately renders a just judgment regarding our lives (John 5:30; 8:16, 26; 9:39; cf. Matt. 25:31–33; Heb. 4:12).
Direct Matches
A region in northern Asia Minor bordering the Black Sea that, along with Pontus, was ruled as one province by the Romans. Paul and his missionary companions desired to enter Bithynia during his second missionary journey but were prevented from doing so by the Holy Spirit, so they traveled to Macedonia instead (Acts 16:7). The Christians in Bithynia received greetings from Peter (1 Pet. 1:1).
An ethnic-geographic area in northern Asia Minor inhabited primarily by peoples of Gaulic and Celtic extraction since the mid-fourth century BC. In 25 BC the Romans conferred provincial status not only on the northern ethnic-geographic Galatian area, but also on parts of Pontus, Phrygia, Pisidia, and Lycaonia, farther to the south. Some of the towns that Paul visited on his first missionary journey (Acts 13–14) were in the southern part of this area: Antioch, Iconium, Lystra, and Derbe. Very little evidence remains attesting to the presence of either Jews or Christians in the Roman provincial area of Galatia in the first or second century AD, beyond reference in the NT and Christian writings drawing from the NT.
The location of the Galatian churches to which Paul writes in his letter to the Galatians remains a thorny problem. On the one hand, the address (Gal. 1:2) naturally seems to indicate the ethnic-geographic area of the north. On the other hand, if one takes Acts seriously, Paul never traveled in that area and thus had no chance to proclaim the gospel to the ethnic Galatians. Even Acts 16:6 places Paul over 125 miles southwest of this area. Thus, some scholars adopt the South Galatian hypothesis: Paul addresses his letter to people living in the southern part of the Roman province of Galatia and its environs.
For Christians, God is the creator of the cosmos and the redeemer of humanity. He has revealed himself in historical acts—namely, in creation, in the history of Israel, and especially in the person and work of Jesus Christ. There is only one God (Deut. 6:4); “there is no other” (Isa. 45:5). Because “God is spirit” (John 4:24), he must reveal himself through various images and metaphors.
Imagery of God
God’s character and attributes are revealed primarily through the use of imagery, the best and most understandable way to describe the mysterious nature of God. Scripture employs many images to describe God’s being and character. Some examples follow here.
God is compared to the father who shows compassion and love to his children (Ps. 103:13; Rom. 8:15). The father image is also used by the prophets to reveal God’s creatorship (Isa. 64:8). Jesus predominantly uses the language of “Father” in reference to God (Mark 8:38; 13:32; 14:36), revealing his close relationship with the Father. God is also identified as the king of Israel even before the Israelites have a human king (1 Sam. 10:19).
The Psalter exalts Yahweh as the king, acknowledging God’s sovereignty and preeminence (Pss. 5:2; 44:4; 47:6–7; 68:24; 74:12; 84:3; 95:3; 145:1). God is metaphorically identified as the shepherd who takes care of his sheep, his people, to depict his nature of provision and protection (Ps. 23:1–4). The image of the potter is also employed to describe the nature of God, who creates his creatures according to his will (Jer. 18:6; Rom. 9:20–23). In Hos. 2:4–3:5 God is identified as the long-suffering husband of the adulterous wife Israel. In the setting of war, God is depicted as the divine warrior who fights against his enemy (Exod. 15:3).
God is also referred to as advocate (Isa. 1:18), judge (Gen. 18:25), and lawgiver (Deut. 5:1–22). The image of the farmer is also frequently adopted to describe God’s nature of compassionate care, creation, providence, justice, redemption, sanctification, and more (e.g., Isa. 5:1–7; John 15:1–12). God is often referred to as the teacher (Exod. 4:15) who teaches what to do, as does the Holy Spirit in the NT (John 14:26). The Holy Spirit is identified as the counselor, the helper, the witness, and the guide (John 14:16, 26; 15:26). God is often metaphorically compared to various things in nature, such as rock (Ps. 18:2, 31, 46), light (Ps. 27:1), fire (Deut. 4:24; 9:3), lion (Hos. 11:10), and eagle (Deut. 32:11–12). In particular, the Davidic psalms employ many images in nature—rock, fortress, shield, horn, and stronghold (e.g., Ps. 18:2)—to describe God’s perfect protection.
Last, anthropomorphism often is employed to describe God’s activities. Numerous parts of the human body are used to speak of God: face (Num. 6:25–26), eyes (2 Chron. 16:9), mouth (Deut. 8:3), ears (Neh. 1:6), nostrils (Exod. 15:8), hands (Ezra 7:9), arms (Deut. 33:27), fingers (Ps. 8:3), voice (Exod. 15:26), shoulders (Deut. 33:12), feet (Ps. 18:9), and back (Exod. 33:21–22).
Names and Attributes of God
The OT refers to God by many names. One of the general terms used for God, ’el (which probably means “ultimate supremacy”), often appears in a compound form with a qualifying word, as in ’el ’elyon (“God Most High”), ’el shadday (“God Almighty”), and ’el ro’i (“the God who sees me” or “God of my seeing”). These descriptive names reveal important attributes of God and usually were derived from the personal experiences of the people of God in real-life settings; thus, they do not describe an abstract concept of God.
The most prominent personal name of God is yahweh (YHWH), which is translated as “the Lord” in most English Bibles. At the burning bush in the wilderness of Horeb, God first revealed to Moses his personal name in sentence form: “I am who I am” (Exod. 3:13–15). Though debated, the divine name “YHWH” seems to originate from an abbreviated form of this sentence. Yahweh, who was with Moses and his people at the time of exodus, is the God who was with Abraham, Isaac, and Jacob. According to Jesus’ testimony, “the God of Abraham, the God of Isaac, and the God of Jacob” is identified as the God “of the living” (Matt. 22:32). Hence, the name “Yahweh” is closely tied to God’s self-revelation as the God of presence and life. (See also Names of God.)
Many of God’s attributes are summarized in Exod. 34:6–7: “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the parents to the third and fourth generation.” Below are further explanations of some of the representative attributes of God.
Holiness. The moral excellence of God is the attribute that underlies all other attributes. Thus, all God’s attributes can be modified by the adjective holy: holy love, holy justice, holy mercy, holy righteousness, holy compassion, holy wisdom, and so forth. God is the only supremely holy one (1 Sam. 2:2; Rev. 15:4). God’s name is also holy; those who profane God’s name are condemned as guilty (Exod. 20:7; Lev. 22:32). God is depicted as the one who has concern for his holy name, which the Israelites profaned among the nations; God actively seeks to restore the holiness of his defiled name (Ezek. 36:21–23). God’s holiness is revealed by his righteous action (Isa. 5:16). Not only is God holy, but also he expects his people to be holy (Lev. 11:45; 19:2). All the sacrificial codes of Leviticus represent the moral requirements of holiness for the worshipers. Because of God’s character of holiness, he cannot tolerate sin in the lives of people, and he brings judgment to those who do not repent (Hab. 1:13).
Love and justice. Because “God is love,” no one reaches the true knowledge of God without having love (1 John 4:8). Images of the father and the faithful husband are frequently employed to portray God’s love (Deut. 1:31; Jer. 31:32; Hos. 2:14–20; 11:1–4). God’s love was supremely demonstrated by the giving of his only Son Jesus Christ for his people (John 3:16; Rom. 5:7–8; 1 John 4:9–10). God expects his people to follow the model of Christ’s sacrificial love (1 John 3:16).
God’s justice is the foundation of his moral law and his ways (Deut. 32:4; Job 34:12; Ps. 9:16; Rev. 15:3). It is also seen in his will (Ps. 99:4). God loves justice and acts with justice (Ps. 33:5). God’s justice is demonstrated in judging people according to their deeds—punishing wickedness and rewarding righteousness (Ezek. 18:20; Ps. 58:11; Rev. 20:12–13). God establishes justice by upholding the cause of the oppressed (Ps. 103:6) and by vindicating those afflicted (1 Sam. 25:39). God is completely impartial in implementing justice (Job 34:18–19). As with holiness, God requires his people to reflect his justice (Prov. 21:3).
God keeps a perfect balance between the attributes of love and justice. God’s love never infringes upon his justice, and vice versa. The cross of Jesus Christ perfectly shows these two attributes in one act. Because of his love, God gave his only Son for his people; because of his justice, God punished his Son for the sake of their sins. The good news is that God’s justice was satisfied by the work of Jesus Christ (Rom. 3:25–26).
Righteousness and mercy. God’s righteousness shows his unique moral perfection. God’s nature, actions, and laws display his character of righteousness (Pss. 19:8–9; 119:137; Dan. 9:14). “Righteousness and justice” are the foundation of God’s throne (Ps. 89:14). God’s righteousness was especially demonstrated in the work of Jesus Christ (Rom. 3:21–22). God’s righteousness will ultimately be revealed in his final judgment (Rev. 19:2; 20–22; cf. Ps. 7:11).
The English word “mercy” renders various words in the original languages: in Hebrew, khesed, khanan, rakham; in Greek, charis, eleos, oiktirmos, splanchnon. English Bibles translate these variously as “mercy,” “compassion,” “grace,” “kindness,” or “love.” The word “mercy” is chosen here as a representative concept (cf. Ps. 86:15). God’s mercy is most clearly seen in his act of forgiving sinners. In the Psalter, “Have mercy on me” is the most common form of expression when the psalmist entreats God’s forgiveness (Pss. 41:4, 10; 51:1). God’s mercy is shown abundantly to his chosen people (Eph. 2:4–8). Because of his mercy, their sins are forgiven (Mic. 7:18), their punishments are withheld (Ezra 9:13), and even sinners’ prayers are heard (Ps. 51:1; Luke 18:13–14). God is “the Father of mercies” (2 Cor. 1:3 NRSV).
God keeps a perfect balance between righteousness and mercy. His righteousness and mercy never infringe upon each other, nor does one operate at the expense of the other. God’s abundant mercy is shown to sinners through Jesus Christ, but if they do not repent of their sins, his righteous judgment will be brought upon them.
Faithfulness. God’s faithfulness is revealed in keeping the covenant that he made with his people. God “is the faithful God, keeping his covenant of love to a thousand generations of those who love him and keep his commandments” (Deut. 7:9). God is faithful to his character, his name, and his word (Neh. 9:8; Ps. 106:8; 2 Tim. 2:13; Heb. 6:13–18). God’s faithfulness is clearly seen in fulfilling his promise (Josh. 23:14). God showed his faithfulness by fulfilling all the promises that he made to Abraham (Gen. 12:2–3; Rom. 9:9; Gal. 4:28; Heb. 6:13–15), by having Solomon build the temple that he promised to David (2 Sam. 7:12–13; 1 Kings 8:17–21), and by sending his people into exile in Babylon and returning them to their homeland (Jer. 25:8–11; Dan. 9:2–3). God’s faithfulness was ultimately demonstrated by sending Jesus Christ, as was promised in the OT (Luke 24:44; Acts 13:32–33; 1 Cor. 15:3–8).
Goodness. Jesus said, “No one is good—except God alone” (Mark 10:18). God demonstrates his goodness in his actions (Ps. 119:68), in his work of creation (1 Tim. 4:4), in his love (Ps. 86:5), and in his promises (Josh. 23:14–15).
Patience. God is “slow to anger” (Exod. 34:6; Num. 14:18), which is a favorite expression for his patience (Neh. 9:17; Pss. 86:15; 103:8; Joel 2:13). God is patient with sinful people for a long time (Acts 13:18). Because of his patient character, he delays punishment (Isa. 42:14). For instance, God was patient with his disobedient prophet Jonah and also with the sinful people of Nineveh (Jon. 3:1–10). The purpose of God’s patience is to lead people toward repentance (Rom. 2:4).
God of the Trinity
The Christian God of the Bible is the triune God. God is one but exists in three persons: the Father, the Son, and the Holy Spirit (Matt. 28:19). The Son is one with the Father (John 10:30); the Holy Spirit is one with God (2 Sam. 23:2–3). All three share the same divine nature; they are all-knowing, holy, glorious, and called “Lord” and “God” (Matt. 11:25; John 1:1; 20:28; Acts 3:22; 5:3–4; 10:36; 1 Cor. 8:6; 2 Cor. 3:17–18; 2 Pet. 1:1). All three share in the same work of creation (Gen. 1:1–3), salvation (1 Pet. 1:2), indwelling (John 14:23), and directing the church’s mission (Matt. 28:18–20; Acts 16:6–10; 14:27; 13:2–4).
Theme
The Gospel of Luke has been traditionally known as the Gospel that portrays Jesus as the perfect man who came to bring salvation to all humanity (2:32; 3:6; 4:25–27; 9:54; 24:47). This thematic focus is captured in the frequent use of the words “gospel” or “good news” (1:19; 2:10; 3:18; 4:18, 43; 7:22; 8:1; 9:6; 16:16; 20:1) and “salvation” (1:69, 71, 77; 3:6; 19:9). By way of contrast, the word “salvation” does not appear in either the Gospel of Matthew or the Gospel of Mark. The author aptly summarizes the focus of the third Gospel in Luke 19:10: “For the Son of Man came to seek and to save the lost.”
Authorship, Recipient(s), Date
The author of this Gospel also penned the book of Acts (cf. Luke 1:1–4; Acts 1:1–3). These two books comprise almost one-third of the NT. Luke is not directly named as the author of this Gospel, but the early church attributed it as well as the book of Acts to him. The author of Acts included himself in the “we” passages of that book (Acts 16:10–17; 20:5–15; 21:1–18; 27:1–28:16). According to these passages, the narrator was a companion of Paul. This harmonizes with other Scriptures in which Paul identified Luke as one of his coworkers (Col. 4:14; 2 Tim. 4:11; Philem. 24). Luke accompanied Paul on part of his second missionary journey (Acts 16:10–17) and on his journey to Rome when the apostle experienced shipwreck on the island of Malta (Acts 27–28). Even after some of the other missionaries deserted Paul, Luke remained at his side to minister to his needs (2 Tim. 4:11). Apparently, Luke was a Gentile physician (Col. 4:14). This would explain why he described sicknesses with such precision.
Luke addressed his Gospel to Theophilus, who possibly was a patron or government official and undoubtedly a believer and follower of Christ. His name means “lover of God.” Although Theophilus was the immediate recipient, Luke no doubt had a larger audience in view.
The dating of the Gospel of Luke is contingent upon the date ascribed to the book of Acts, which was written after the Gospel account (cf. Luke 1:1–4; Acts 1:1). In his Gospel, Luke portrays the destruction of Jerusalem as a future event (Luke 21). This implies that the Gospel was written before AD 70. In addition, Acts was written probably before the death of Paul, since the apostle was still alive in Rome at the end of that account (Acts 28:30). It is traditionally held that Paul was executed during his second imprisonment in Rome around AD 67 (2 Tim. 4:6). Leaving time for Paul’s travels and ministry between his first and second Roman imprisonments would place the writing of Acts around AD 63. While Paul was a prisoner in Caesarea, Luke would have had a two-year period to interview witnesses and research sources in order to write his former account (Acts 24:27). This would place the authorship of the Gospel of Luke around AD 60 in either Caesarea or Rome.
Purpose
Luke is unique among the Gospel writers in declaring his purpose at the outset of his writing. He informs his readers that he has used several sources available to him when composing his Gospel. These sources were written by “eyewitnesses and servants of the word” and were already being handed down to others (1:2). Luke maintains that he investigated these sources thoroughly and gleaned from them the information that he then put into an “orderly account” (1:3). Luke’s purpose was to instruct Theophilus about the “certainty” of the events that surrounded the life and ministry of Jesus the Messiah (1:4). The chronological data provided in 1:1–4; 2:1; 3:1–2 reinforce this purpose.
Beyond his specific instructions to Theophilus, the content of this Gospel reveals that Luke had a universal audience in mind. Although his audience likely included Jews, he appears to be writing primarily for Gentiles (2:32; 3:6; 4:25–27; 9:54; 24:47). The following observations make this clear: he explains the location and names of places that would have been common knowledge to the Jews (8:26; 21:37; 23:51; 24:13); he locates John’s ministry in the reign of the Roman caesar (1:5; 2:1); he uses words that Gentiles would understand, such as “teacher” instead of “master” or “rabbi” (3:12; 6:40; 7:40; 8:49; 9:38; 10:25; 11:45; 18:18; 19:39; 21:7; 22:11); he usually quotes from the LXX, the Greek translation of the Hebrew Scriptures (2:23–24; 3:4–6; 4:4, 8, 10–12, 18–19; 10:27; 18:20; 19:46; 20:17, 28, 37, 42–43; 22:37). Luke seeks to show that the life, death, and resurrection of Jesus are indeed the fulfillment of God’s promises to Israel, but the salvation that he has accomplished is for all people everywhere.
Luke’s Narrative
Jesus’ childhood. Scholars have praised Luke’s literary excellence, historical sensitivity, and social concern. Luke records more information about the birth and early years of Jesus than any of the other canonical Gospels. The account begins some four hundred years after the last events of the OT with the angel of the Lord announcing to Zechariah the birth of John the Baptist, the forerunner of the Messiah (1:11). Six months later the angel Gabriel announces to Mary the birth of Jesus, the heir to the throne of David who “will reign over Jacob’s descendants forever” and whose “kingdom will never end” (1:26, 31–33). Historically, Luke ties Jesus’ birth to the reign of Caesar Augustus and his ministry to the rule of Tiberius Caesar (2:1; 3:1). His interpretation of these events is that God has prepared salvation “in the sight of all nations” (2:30–31) and “all people will see God’s salvation” (3:6). In these early chapters the narrator links Christ’s humanity and his salvation purpose all the way back to Adam (3:23–38). Yet the humanity of Jesus is carefully balanced with his deity. The term “Lord” is used nineteen times in reference to God at the beginning of the Gospel, but it is also applied to Christ in 2:11. In Gabriel’s announcement to Mary, the child is called “the Son of the Most High” (1:32). He was recognized as such also by demons (4:34, 41; 8:28), by Jesus himself (10:22; 22:70), and by God the Father (3:22; 9:35).
The writer also accentuates the ministry of the Holy Spirit by revealing that key characters such as John the Baptist, Mary, Elizabeth, Zechariah, Simeon, and Jesus were filled with the power of the Spirit (1:15, 35, 41, 67; 2:25–27; 3:16, 22; 4:1, 14, 18; 24:49).
Jesus’ ministry in Galilee. In chapters 4–9, Luke chronicles Jesus’ ministry in Galilee. His early miracles and ministry serve as messianic credentials that substantiate his authority and message, demonstrating that he is the Messiah and that in him the kingdom of God has drawn near (1:33; 4:40–43; 6:20; 7:28; 8:1, 10; 9:2, 11, 27, 60, 62). Prayer is a discipline that Jesus practices from the beginning of his ministry to the end (3:21; 5:16; 6:12; 9:18, 29; 22:32, 40–42). The Messiah’s initial popularity is countered by jealousy and growing opposition, especially from the religious establishment (4:28–30, 36–37; 5:15, 20–22, 26; 6:11; 7:16, 30, 39). In these early chapters, Jesus calls his disciples and begins to prepare them for the full implication of what it will mean to follow him (5:1–11, 27; 6:12–16).
Jesus’ journey to Jerusalem. In 9:51–19:27, Luke records an extended account of Jesus’ journey toward Jerusalem from Galilee. This section contains several parables and narratives not found in any of the other Gospels. Throughout this section the narratives, miracles, and parables point to a Messiah who came expressly to seek out and save the lost, especially the disadvantaged, the underprivileged, and those outside the Jewish establishment, such as the Samaritans, women, children, notorious sinners, and the poor. Luke records more about Jesus’ view of money and material things than any other book of the NT. Joy and salvation characterize the ministry of the Messiah (1:14; 8:13; 10:17, 21; 13:17; 15:5, 9, 32; 17:15–16; 19:37). But the establishment in Israel, particularly the Pharisees, rejects his claims (4:28–29; 5:21–24, 30; 6:7–11; 7:30, 39; 8:36–37; 9:7–9, 53; 10:25, 29; 11:15–16, 37–53; 13:31; 14:1; 15:1; 16:14). As this rejection and opposition increase, he begins to reveal to his followers his coming death and calls them to an ever-increasing commitment to his purpose and person (9:22–26, 57–62; 10:1–3; 14:25–35).
Jesus’ death and resurrection. Once Jesus reaches Jerusalem, the stage is set for the official presentation of the king to the nation (19:28–44). But rather than joyfully accepting the Messiah, the nation’s leaders hotly contest his claims (19:39; 20:1–2, 19, 20, 27). Jesus weeps over the city (19:41) and announces its future judgment and his future coming in glory (21:6–36). Luke brings his narrative of Jesus’ ministry to a close by recording the events that lead up to the death of the Messiah: the betrayal by Judas (2:1–6), the Last Supper (22:7–23), Jesus’ arrest (22:47–53), the denial by Peter (22:54–62), Jesus’ crucifixion, and finally his death and burial (23:26–56). However, this unjust and tragic end is trumped by Jesus’ glorious resurrection (24:1–12). Luke alone records the postresurrection conversation on the Emmaus road, where Jesus reveals himself to the two disciples and subsequently explains his victory over death (24:25–26, 45–49). The account closes with the Messiah’s ascension into heaven (24:50–53), preparing the reader for the sequel that continues in the book of Acts (Acts 1:1–5).
Outline
I. The Prologue (1:1–4)
II. The Birth and Childhood of Jesus Christ (1:5–2:52)
III. John Prepares the Way for Christ (3:1–4:13)
IV. The Ministry of the Son of Man in Galilee (4:14–9:50)
V. The Son of Man Faces Rejection on His Way to Jerusalem (9:51–19:27)
VI. The Ministry of the Son of Man in Jerusalem (19:28–21:38)
VII. The Passion of the Son of Man (22:1–23:56)
VIII. The Resurrection of the Son of Man (24:1–53)
The author of the third Gospel and the book of Acts; coworker, loyal friend, and periodic companion of Paul during his missionary journeys; and by profession a medical doctor.
Although Luke was not an eyewitness of Jesus’ earthly ministry (Luke 1:1–4), the use of the pronoun “we” indicates that he was present for some of the events critical to the missionary expansion of the early church (Acts 16:10–17; 20:5–15; 21:1–18; 27:1–28:16). Luke is mentioned in Paul’s letters, being identified as a “dear friend” and “doctor” (Col. 4:14) and, by inference, as a Gentile (Col. 4:11). He also provided support for Paul during his imprisonments in Rome (2 Tim. 4:11; Philem. 24).
Luke was an accomplished historian. His medical training of accurate observation and diagnosis served him well in composing both a biography of Jesus and the historical narrative of Acts. These books together contribute more than a quarter of the NT, more than any other writer.
The distinctive features of his writing reveal something of him as a person. He took a keen interest in individuals both rich and poor, men and women, respectable and outcast, the elderly and children. This interest served to demonstrate that in the gospel the fulfillment of OT promises was taking place. Hence, all kinds of people were entering into God’s kingdom through the apostolic preaching of the word of Jesus.
He was also a skillful apologist and diplomat who demonstrated that the Christian faith was no threat to Roman law and order.
The territory linking the Balkans with the Greek Peninsula. Though its borders shifted through its history, Macedonia stood north of Thessaly and mainland Greece, east of Epirus, and west of Thrace. Its topography is dominated by mountains and coastal plains along the Thermaic Gulf and northern shore of the Aegean Sea. The name “Macedonia” comes from a Greek word referring to “tall ones” or “highlanders.”
Culture and Language
Ethnically, the Macedonians were composed of various groups, including Dorians, Illyrians, and Greeks. Macedonians were distinct from but related to the Greeks. Hesiod, an early Greek poet (c. 700 BC), described Macedonia as a “cousin” of the Greeks. To other early Greek writers, the Macedonians were “barbarians.” Alexander I (r. 498–454 BC) embraced the Greek connection to Macedonia by claiming descent from the hero Heracles. After a court determined his claims to be true, he was permitted to participate in the Olympic games, an honor reserved only for Greeks. The Macedonians and the Greeks held similar religious beliefs, as both worshiped the twelve Olympian gods in similar ways. In fact, Mount Olympus is located in Macedonia. Macedonian artwork illustrated these shared religious beliefs as it expressed themes from Greek mythology.
The Macedonian language was a Greek dialect with numerous Phrygian and Illyrian loanwords and elements. To combat the divisive effect of numerous Greek dialects, including Macedonian, Alexander the Great spoke and spread Koine, or common, Greek. In fact, Alexander’s use of Koine Greek was the single greatest factor for the NT being written in Greek.
Although Macedonia had been on the fringe of Greece geographically and culturally, the Macedonians and the Greeks shared much in the way of language, culture, and religion. Especially from the time of Philip II (r. 359–336 BC), the Macedonians embraced Greek education and philosophy. Alexander the Great, a student of the Greek philosopher Aristotle, was the product of a combined Greco-Macedonian culture. Through his conquests, Alexander spread his blended Greco-Macedonian culture, also known as Hellenism, throughout the East, where the populace would speak Koine Greek, worship Greek gods, mimic Greek architecture, build Greek-styled cities, educate their young in gymnasiums, and reexamine the world through Greek philosophy. Differences between Macedonians and Greeks were further muted by exposure to much more distinctive Egyptian and Mesopotamian cultures. In the NT, “Greek” was less a nationality designation (Acts 20:2) and more of a cultural designation (John 12:20; Acts 14:1). Even Jews could be “Greek.”
History
According to Herodotus, around 650 BC Perdiccas I, the first in the Macedonian list of kings, established the Argead dynasty, which lasted until Alexander the Great. During the Persian invasions (c. 480 BC), the Macedonians cooperated with the Persians, but they also secretly provided supplies to the Greeks. However, it would be through the Macedonians that the Greeks would achieve vengeance against the Persians. Philip II would first unite the rival Greek city-states at the battle of Chaeronea in 338 BC. After Philip’s assassination, Alexander led one of the greatest campaigns in history to completely conquer the Persian Empire, which had stretched from Egypt to India (1 Macc. 1:1–7). Because Alexander had no heir, following his death the massive Macedonian empire dissolved into civil war among factions led by his former generals. Ultimately the rule of Macedonia and Greece fell to Antipater until his death in 319 BC. Years of conflict led to the establishment of the Antigonid dynasty, which lasted until the Roman invasion. Philip V won the first Macedonian war (212–205 BC) against Rome, but subsequent wars with Rome led to Macedonia being divided into four republics in 168 BC (1 Macc. 8:5). Twenty years later Rome annexed Macedonia, and in 146 BC Rome made Greece a protectorate administered from Macedonia.
During Rome’s own civil wars, many of the battles were fought in Greece and Macedonia. For example, at the battle of Philippi in 41 BC, Octavian defeated Brutus and Cassius, the assassins of Julius Caesar. In 27 BC Octavian, later known as Augustus, turned Macedonia into a senatorial province and separated it from Achaia. In AD 15 Tiberius combined Macedonia, Achaia, and Moesia into one large imperial province. However, in AD 44 Claudius again separated Macedonia from Achaia and made them senatorial provinces. This was the political status when Paul traveled through “Macedonia and Achaia” during his missionary journeys (Acts 19:21; Rom. 15:26; 1 Thess. 1:7).
The Journeys of Paul
From the time that Paul received his vision of a Macedonian man calling him to proclaim the gospel (Acts 16:9), Macedonia played a significant role in Paul’s journeys and the early church. He established three churches there and wrote three letters to them (Philippians and 1–2 Thessalonians). Several of Paul’s companions were Macedonians, including Sopater, Aristarchus, Secundus, and Jason (Acts 17:4–7; 20:4). In Paul’s correspondence he spoke of Macedonia at least sixteen times in six different letters. Answering the Macedonian call during his second missionary journey, Paul arrived in Philippi, which was “a Roman colony and a leading city of that district of Macedonia” (Acts 16:12). There he led Lydia, the first known European convert, to the gospel. After casting an evil spirit out from a slave girl, Paul and Silas were imprisoned, and they led the Philippian jailer and his family to the gospel (Acts 16:16–40). Lydia and the Philippian church generously supported Paul’s ministry and the church in Jerusalem (Rom. 15:26–27; 2 Cor. 8:1–5; Phil. 4:15–17).
Paul then traveled along the paved Via Egnatia to Thessalonica, where he established a church composed of “some” Jews and a “great many” Greeks and leading women (Acts 17:4). He stayed there at least three Sabbaths before opposition drove him to Berea (17:1–9), where many examined the Scriptures and more eagerly accepted the gospel (17:11). From Berea, he left Macedonia for Athens and Corinth in Achaia. Paul later returned to Macedonia during his third missionary journey (20:1–6).
A northern region of the Roman province of Asia in northwest Asia Minor, now Turkey. Paul entered Mysia from Galatia on his second missionary journey. When the Holy Spirit prevented his access northward into Bithynia, he proceeded through Mysia to the port city of Troas, where a vision instructed him to sail to Macedonia (Acts 16:6–10). He returned to Troas (Acts 20:6; cf. 2 Cor. 2:12; 2 Tim. 4:13) and Assos, another port city of Mysia (Acts 20:13–14). Its third seaport, Adramyttium, was the origin of the ship used on the first leg of Paul’s journey to Rome (Acts 27:2). The apostle John writes a letter to the church of Pergamum in Mysia, instructing them to repent from their adherence to false teaching (Rev. 1:11; 2:12–17).
The primary seaport of the northwestern region of the province of Asia during the NT era, it was located on the Aegean Sea in what is modern-day Turkey. Founded in the fourth century BC, it was named “Alexandria Troas” in honor of Alexander the Great. Paul’s vision of a man from Macedonia pleading for Paul to visit his area took place here, prompting the apostle to depart Troas for the region (Acts 16:8–11). In 2 Cor. 2:12–13 Paul refers to this time spent in Troas. A few years later Paul again was in the city, during which time he restored Eutychus after a fall from the third floor of a building (Acts 20:5–12). In 2 Tim. 4:13 Paul asks Timothy to “bring the cloak that I left with Carpus at Troas.”
Secondary Matches
The following suggestions occured because Acts 16:6-10 is mentioned in the definition.
This book, commonly referred to simply as Acts, is the sequel to the Gospel of Luke and records the exciting history of the first three decades of the early church. The book begins with the ascension of Jesus, followed by his sending of the Holy Spirit, and ends with the gospel message being proclaimed by Paul as a prisoner in the capital city of the Roman Empire. In the pages in between, the reader is introduced to the key people, places, and events of this strategic and crucial time of Christian history. The book of Acts provides insightful and inspiring reading. It forms the backdrop for understanding much of the NT (especially Paul’s letters), and it provides important models for the contemporary church.
Historical Background
In order to understand the book of Acts, one must become familiar with its historical background. This includes understanding the book’s authorship, recipients, and setting. In terms of authorship, the book technically is anonymous; however, there are good reasons for holding to church history’s traditional view that its author is Luke. This tradition dates back to the early second century and is supported by internal evidence. This evidence further reveals that Luke was a physician and close companion of the apostle Paul (in fact, Luke was actually with Paul for some of the events that he records in Acts; see the “we” passages, found in 16:10–17; 20:5–15; 21:8–18; 27:1–28:16). Luke was well educated, well traveled, and familiar with both the Jewish and the Greco-Roman worlds. He was a Hellenistic God-fearer and a Christian. He was also familiar with the Jewish Scriptures, Greco-Roman rhetoric, and ancient histories, thus making him the perfect candidate to write an accurate history of early Christianity.
The specific recipient of Acts is Theophilus (1:1). Theophilus could be characterized as a relatively new believer of high social status, a person educated in Greco-Roman rhetoric and history, and one who possessed the financial means to promote and publish Luke’s work (both the Gospel of Luke and Acts). It is probable that in some way Theophilus served as a bridge to a wider readership. It seems likely that Theophilus was Luke’s ideal reader (i.e., an influential Greco-Roman of high social standing).
The specific setting of Acts is difficult to determine; however, it seems clear that the book was written during a time of crisis for the church. This crisis involved persecution and slander of Christians by both Jews and Gentiles. Both groups were trying to persuade public opinion against Christianity, including the opinion of Greco-Roman authorities. The persecution and slander were taking their toll on the church, and many Christians were demoralized and struggling to remain faithful as witnesses of Jesus. Christianity needed someone to write a response to this crisis. This response had to do three things: (1) accurately relate the history of the church to influential Greco-Romans of high social status; (2) show that Christianity was an ancient religion (ancient religions were considered to be legitimate by Roman authorities) and an asset to the Roman Empire, not a threat; (3) legitimize Christianity over against Judaism. The author of this reponse had to be someone who was respected both inside and outside of the Christian faith community, who knew the church’s history well, and who was educated in Greco-Roman rhetoric. What better authorial candidate than Luke? Finally, the church also needed a person of high social status and financial means to help publish and promote the work; thus, Theophilus was chosen.
Purpose
The book of Acts was written for a variety of purposes. These include apologetics, legitimization, discipleship, and witness to salvation. The apologetic purpose of Acts focuses on how Christianity could be recognized as an ancient, honorable, and officially protected religion in the Roman Empire. Although Judaism had the status of religio licita (legal religion) with Roman authorities for most of the first century, Christianity encountered serious problems in this respect. Acts itself reveals a substantial amount of such evidence in this regard. For example, 16:20–21 shows that at Philippi, Paul and Silas were charged with disturbing the peace by advocating unlawful customs. In Thessalonica, the missionaries were accused of defying Caesar by promoting another king named “Jesus” (17:7). At Corinth, the charge was that of persuading the people toward unlawful worship (18:13). Later in Acts, Paul was charged by the Jewish priestly leaders with being part of an unacceptable sect that was stirring up riots in Jewish communities (24:5–9). In 28:22, when Paul addressed the Roman Jews, they responded by saying that “people everywhere are talking against this sect [Christianity].” Such accusations, accompanied by the fact that Christianity’s founder had been crucified by Roman authorities, made it difficult for the Christians to gain credibility. Christianity’s precarious position with Rome was further exacerbated by a strong Jewish campaign to separate from Christians and to label them as sectarian. This strategy certainly intended for Christianity to be viewed by Rome as religio illicita (illegal or forbidden religion). Thus, Luke writes Acts to defend Christianity by showing that it is not a replacement of Judaism, but rather its legitimate continuation. Therefore, it should be accepted by the Roman authorities as a legal religion just as Judaism was accepted.
Luke’s apologetic message also appears to be directed inwardly, to a struggling church. This inward focus leads to Luke’s next main purpose: legitimization of the Christian faith for its adherents. As part of his defense, Luke intends to equip the church in the midst of an identity crisis due to the constant threats of illegitimacy. This explains Luke’s strategy of retelling the story of the church’s origins so that followers of Christ would understand their true position from God’s perspective. Thus, Luke verifies four things: (1) the Jewish Scriptures prophesied a coming messiah, and Jesus matched these prophecies; (2) the resurrection was foretold in Scripture and verified by eyewitnesses; (3) it was God’s plan all along for Gentiles to be included in God’s redemptive work; (4) Jews who rejected Jesus were acting in the same way their ancestors did; therefore, believers should not be surprised by their negative reaction to Jesus. Luke uses stories such as the one in Acts 2:41–47 to verify that salvation was genuinely being accomplished in the church and that Christians were experiencing the fulfillment of God’s ancient promises to Israel. Luke’s writing is intended to encourage his contemporary church members to remain faithful in their service and witness for the Lord. He reminds them that they are the true (legitimate) “people of God” and that God’s Spirit will help them prevail and will give them abundant life even in the midst of hardship and persecution.
Another key purpose of the book of Acts is to foster discipleship. The prologues of both Luke’s Gospel and Acts verify that Luke is writing to provide instruction and teaching for Theophilus (see Luke 1:1–4; Acts 1:1–2). Part of this instruction reveals that the ascension of Jesus was not the end of his relationship with the world, but rather a new beginning. Jesus’ departure did not mean abandonment; in fact, it meant just the opposite. Jesus verifies his continuing presence and work in the world after his departure just as he had lived and worked before. In other words, the same Spirit who directed the ministry of Jesus is now going to direct the ministry of Jesus’ followers. The rest of the book of Acts provides instruction (with many personal examples) on how Christ can fulfill the ministry of believers through the power and direction of the Holy Spirit. Luke’s discipleship teaching includes helping believers learn how to experience and follow God’s Spirit (chap. 2), to boldly witness for Christ in the midst of persecution (chaps. 3–4, 8, 14, 16–17, 19–28), to sacrificially share resources with other Christians in need (chaps. 2, 4, 11), to resolve disputes within the church (chaps. 6, 15), and to take the gospel message of salvation to all people (chaps. 2, 11, 13–28).
The book of Acts places great emphasis on the message of salvation and the responsibility given to believers to share this salvific message with all people. This salvation-witness concept is clearly one of Luke’s key purposes for the book of Acts. The Pentecost event of Acts 2 initiates the theme of salvation for all people and thus sets the agenda for the rest of the book. In this passage, various Jews from many nations hear the good news in their own tongue, which suggests that this news is for peoples of all tongues and nations yet for Jews first. The rest of Acts continues this theme of the universal scope of salvation. Luke makes it clear that this salvation crosses all geographical, ethnic, and social boundaries. In Acts, Luke is bridging the gap between Jesus’ earthly ministry and a later generation of Christ followers who are to take the gospel to a much wider geographical area with even greater ethnic diversity. The message of salvation should be joined with Luke’s emphasis on witness. The centrality of the theme of witness in Acts is verified by Jesus’ words right before the ascension: “And you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (1:8). The book of Acts tells the story of how the early church received and obeyed the command of Jesus to bear witness of him to the ends of the earth.
Literary Features
These key purposes of Acts are expounded through some distinctive literary features found in the book. One such literary feature is that the book of Acts was written in a literary genre called “apologetic historiography.” This genre can be defined as the story of a subgroup of people told by a member of the group who explains the group’s traditions and history while using Greco-Roman literary features. A good example of this literary genre is Josephus’s Jewish Antiquities. Josephus tells the story of the Jews to Greco-Roman readers in hopes that they will better understand Jewish history and traditions and will accept the Jews in the larger Greco-Roman world. This appears to be exactly what Luke is doing in the book of Acts for Christians. However, Luke is not giving a defense of a particular ethnic group; rather, he is defending a multicultural people who transcend ethnic and geographical boundaries. In fact, this is a key part of Luke’s message. Throughout Acts, Luke is trying to explain why his religion is one that crosses ethnic boundaries and is a universal religion inclusive of all ethnicities. As Luke tells the story of Christianity, he is careful to utilize Hellenistic literary features in order to connect with his primary audience. Evidence of these Hellenistic literary features in the book of Acts includes a narrative style illustrating the history through the personal experiences of key characters (Acts tells the history of the early church through characters such as Peter and Paul), the frequent use of speeches, personal observation of at least part of the narrative while maintaining anonymity of authorship (the “we” passages of Acts), and the frequent use of summaries to guide the narrative (Acts contains three major summaries [2:42–47; 4:32–37; 5:12–16] and a number of minor summaries [6:7; 9:31; 12:24; 16:5; 19:20; 28:31]).
Outline and Survey
Acts can be outlined according to Jesus’ final words, recorded in 1:8: “You will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.”
I. Witnesses in Jerusalem (1:1–8:3) II. Witnesses in Judea and Samaria (8:4–12:25) III. Witnesses to the Ends of the Earth (13:1–28:31)
I. Witnesses in Jerusalem (Acts 1:1–8:3). Immediately following his ascension, Jesus tells his followers to return to Jerusalem and wait for the coming of the Holy Spirit. They promptly obey, and after ten days of waiting, the disciples are dramatically filled with the Holy Spirit and begin to share the gospel with those around them. This event occurs at the Jewish Pentecost festival, which was attended by Jews and Jewish proselytes from throughout the Roman Empire. After the Spirit comes at Pentecost, Peter boldly preaches to the crowds, and over three thousand people respond with saving faith (2:41).
Luke next provides an exciting summary of the Spirit-led life within the early church. This life is characterized by the early believers’ participation together in the sharing of worship activities, material possessions, and spiritual blessings (2:42–47). This summary is followed by several dramatic healing miracles accomplished through Peter and the subsequent arrest of Christian leaders by Jewish religious authorities. Instead of squelching the Christian movement, however, these arrests only enhance the spiritual revival and its accompanying miracles. This revival is characterized by extreme generosity and unity within the early church (4:32–37).
The revival joy, however, is marred by the deceitful actions of Ananias and Sapphira, who lie to the church and to the Holy Spirit and are judged by God with immediate death (5:1–11). This story proves that God will go to extreme lengths to protect the unity of his church. Following more persecution and miracles, the disciples choose seven men to oversee distribution of food to Hellenistic widows who have been neglected in daily food distributions (6:1–7). One of these leaders, Stephen, is arrested and brought before the Sanhedrin. Stephen testifies boldly before the Jewish leaders and is promptly executed by stoning (chap. 7). This execution is endorsed by Saul, a zealous Pharisee who begins to lead fierce persecution against the church in Jerusalem (8:1–3).
II. Witnesses in Judea and Samaria (Acts 8:4–12:25). Saul’s persecution forces many of the early church believers to leave Jerusalem. These believers scatter throughout the surrounding areas of Judea and Samaria. As they scatter, however, they continue to preach the gospel (8:4). Philip preaches in Samaria and performs many miraculous signs, producing a spiritual revival in the region. Hearing about this, the apostles send Peter and John to Samaria to minister to the Samaritans (8:18–25), thus confirming the cross-cultural nature of the gospel (Samaritans traditionally were hated by the Jews). Next Luke tells of Philip’s evangelizing of an Ethiopian eunuch (8:26–40).
Following the Ethiopian’s belief in Jesus, the narrative tells of Saul’s dramatic conversion while traveling to Damascus to persecute Christians there (9:1–19). Saul’s dramatic turnaround is met with suspicion by the other disciples, but eventually he is accepted by the believers with the help of Barnabas (9:27–30). Next Peter travels to the Judean countryside and heals the paralytic Aeneas and raises Dorcas from the dead (9:32–42). These miracles produce an exciting spiritual revival in the region. Following this, God gives Peter a vision to go to the coastal city of Caesarea in order to minister to Cornelius, a Roman army officer. Cornelius is a God-fearer, and through Peter’s witness he responds to the gospel message and receives the Holy Spirit (chap. 10). Peter explains his actions with Cornelius to his concerned Jewish companions and verifies that God has indeed included the Gentiles in his plan of salvation (11:1–18).
This verification is followed by the report of what is happening in the church at Antioch, where Jews begin to share the gospel with larger groups of Gentiles (11:19–21). This cross-cultural evangelism produces a spiritual revival in Antioch, causing the Jerusalem church to send Barnabas to the large Syrian city to investigate (11:22–30). Barnabas confirms that God is indeed at work in Antioch and invites Saul to come and help him disciple the new Gentile believers (11:25–26). Next Luke reports more persecution breaking out against Christians in Jerusalem, resulting in the arrest of James and Peter by King Herod. James is executed, but Peter miraculously escapes from prison with the help of an angel (12:1–19), and the church continues to increase, spreading throughout the Roman Empire.
III. Witnesses to the ends of the earth (Acts 13:1–28:31). Starting with chapter 13, the narrative shifts its focus from the ministry of Peter to that of Paul (formerly Saul). The church at Antioch begins to take center stage over the church at Jerusalem. This church commissions Paul and Barnabas and sends them off on their first missionary journey, accompanied by Barnabas’s cousin John Mark. The missionaries first sail to Cyprus, where they preach in synagogues and encounter a Jewish sorcerer, Bar-Jesus. Next they sail to Pamphylia, thus crossing into Asia Minor, and preach the gospel in Pisidian Antioch, Iconium, Lystra, and Derbe (this area was known as part of the region of Galatia). In these cities, God provides numerous miracles, and the missionaries experience a great response to the gospel as well as much persecution because of the gospel. On one occasion, Paul is actually stoned and left for dead (14:19–20).
Unfazed, Paul and his team boldly continue their mission. Eventually, they retrace their steps, strengthen the churches that they have started, and sail back to Syrian Antioch, where they give an exciting report to the church (14:26–28). Following this report, Luke tells of an important meeting of church leaders in Jerusalem. The subject of the meeting involves whether or not the new Gentile Christians should be required to follow the Jewish laws and customs. After debating the issue, the leaders side with Paul, determining that the Gentiles should not be burdened with Jewish laws and traditions, but simply must live moral lives and not eat food that has been sacrificed to idols (chap. 15).
Following this meeting, Paul and Barnabas decide to make a second missionary journey. Unfortunately, the two missionaries get into a dispute over whether to take John Mark with them again. The argument is such that the missionaries decide to separate, and Paul chooses a new partner, Silas. They travel by land back to Galatia. Barnabas takes John Mark and sails to Cyprus. Paul and Silas return to Derbe and Lystra and then make their way to Macedonia and Greece. They spend significant time in Philippi, Thessalonica, and Corinth before returning to Caesarea and Antioch (chaps. 16–18). Following his return, Paul makes a third missionary journey, revisiting churches in Galatia and Phrygia and staying in Ephesus for three years before visiting Macedonia and Greece for a second time.
Paul concludes his third missionary journey with a trip to Jerusalem, where he is falsely accused of bringing a Gentile into the temple. This accusation creates a riot, and Paul is rescued by Roman soldiers, who arrest him and transfer him to a prison in Caesarea, where he spends two years awaiting trial under the rule of Felix and Festus (23:34–25:22). Paul eventually exercises his right as a Roman citizen to have his case heard by the emperor. He is sent to Rome by boat and is shipwrecked on the island of Malta. Eventually he makes his way to the capital city, where he is placed under house arrest. While in Rome, Paul maintains a rented house and is free to receive visitors and write letters. In fact, it is thought that Paul penned his “prison letters” during this time of house arrest (Ephesians, Philippians, Colossians, Philemon). The narrative of Acts ends with Paul ministering boldly in Rome while awaiting his trial.
Acts and the Contemporary Church
The book of Acts provides a model for today’s church on numerous topics. These include understanding the role of the Holy Spirit, practicing community life within the church, dealing with hardship and persecution, overcoming social injustices, and carrying out missions.
Acts reveals that the key issue for Christians is learning to experience and follow God’s Holy Spirit, who enables believers to be bold in their witness for Christ, generous in their physical and spiritual support of each other, and effective in their ministries. Acts consistently reveals that one’s joy, power, and purpose come from the Holy Spirit. According to Acts, learning to follow and depend upon God’s Holy Spirit is the key to having a healthy church.
Acts also shows that the Holy Spirit produces a unique community life characterized by worship, generosity, blessing, and unity. Luke calls this Spirit-led common life koinōnia, which is explained and illustrated in the first five chapters of Acts (see esp. 2:42–47). It should be the desire and goal of every church to re-create this koinōnia community first experienced by the primitive church in Acts.
In addition to its koinōnia, the book of Acts serves as a model for the church in overcoming persecution and hardship. The narrative of Acts consistently reveals the sovereign power of God in overcoming opposition. The early church found great joy and growth in the midst of hardship and persecution, and today’s church can do the same.
Another important example for the church provided by Acts is in the area of social justice. Luke’s primitive church consistently removed ethnic prejudices, eliminated social hierarchy and status within the church, and elevated the role of women. Acts provides inspiration and guidance for today’s church in facing these same social issues.
In addition to overcoming social injustices, the church in Acts provides an excellent example of mission ministry. These believers consistently revealed God’s heart for the nations and made it a priority to share the gospel with all people everywhere. Acts’ emphasis on the universal nature of the gospel, the responsibility of individual Christians to witness for Christ, and the importance of planting new churches and discipling new believers sets a pattern for today’s church in the area of missions.
These examples should serve to inspire and guide the contemporary church as it seeks to follow and experience the Holy Spirit, who is so powerfully revealed in the book of Acts.
Asia Minor, the land area of modern-day Turkey, was initially settled by the Hatti people between 2500 and 2000 BC. Toward the end of that period, the Indo-European Hittites, drawn to the mild climate, began a slow settlement alongside the indigenous Hattis, mixing peaceably with them. By 1750 BC, the Hittites had become the dominant people group.
In the twelfth century BC the Hittites fell to the Sea Peoples. They developed coastal cities along the Aegean, which by the eighth century were conquered by the Greeks. The Lydian king Croesus came to power in 560 BC in Sardis and subdued the Greeks, only to fall in 546 BC to Cyrus of Persia. In 334–333 BC Alexander the Great defeated the Persians in two key battles and won Asia Minor. After Alexander’s death, one of his generals, Seleucus, took over. Then, in 190 BC the Romans defeated the Seleucids and assumed control. This inaugurated an extended period of peace, during which time Jewish communities of the Diaspora settled throughout the region.
The missionary journeys of the apostle Paul (Saul of Tarsus) took him into and around much of Asia Minor, and directly or indirectly he was responsible for the establishment of most of the first-century churches there. The following cities of Asia Minor are mentioned in the NT.
Eastern Mediterranean
Tarsus. The birthplace of the apostle Paul (Acts 9:11; 21:39; 22:3), Tarsus is located on the Mediterranean coast, nine miles northeast of modern-day Mersin. Tarsus became the capital of the Roman province of Cilicia in 67 BC. Cleopatra and Mark Antony met and built their fleet in this grand city. When his life was threatened after his conversion, Paul was sent to Tarsus from Jerusalem (9:30).
Antioch. Antioch (Antakya) is located just inland from the Mediterranean coast, on the east bank of the Orontes River. Jewish and Gentile believers who fled Jerusalem after the death of Stephen planted a church here, where followers of Jesus were first called “Christians.” Barnabas brought Saul from Tarsus to Antioch, where they labored together for a year, teaching the church, prior to setting off on their first missionary journey (Acts 11:19–30). Paul later returned, along with Silas, bearing the requirements for Gentile believers from the Jerusalem council (15:22–35).
Southern Ports
Seleucia. Known today as Samandağ, Seleucia was Antioch’s port, the place from which Saul, Barnabas, and John Mark embarked on their first missionary journey in AD 47 (Acts 13:4).
Perga in Pamphylia. Perga is just east of Antalya on the southern Mediterranean coast. Archimedes’ student Apollonius the mathematician lived here in the late third century BC. On their first missionary journey, Paul and Barnabas disembarked in Perga for destinations in southwestern Asia Minor, while John Mark left them to return to Jerusalem (Acts 13:13–14). On their return trip of the same journey, Paul and Barnabas stopped in Perga again, this time preaching before heading to Attalia (14:25).
Galatia
The following cities became part of the politically defined Roman province of Galatia in 25 BC. They are to be distinguished from ethnic Galatia, which is a region further north, around modern-day Ankara.
Pisidian Antioch. Modern Yalvaç, or Pisidian Antioch, is northeast of Isparta in the lake region. On their first missionary journey, Paul and Barnabas preached in the synagogue here and generated enormous interest in the gospel (Acts 13:14–43). The following Sabbath, nearly the entire city came out to listen to them. Jealous Jewish leaders incited a persecution, causing Paul and Barnabas to reorient their ministry to Gentiles and then leave the region for Iconium (13:26–51). They returned on their way back to Antioch to strengthen the disciples and appoint elders (14:21–23).
Iconium. Iconium, today called Konya, is about sixty-five miles southeast of Pisidian Antioch. It is one of the most ancient settlements of the region, dating to the third millennium BC. Paul and Barnabas preached in the synagogue here on their first missionary journey, initially winning Jewish and Gentile converts but angering other Jews. Paul and Barnabas eventually feared for their safety and escaped to Lystra and Derbe (Acts 14:1–6). However, they came back on the return trip to Antioch (14:21–23). Iconium is also noteworthy as the home of the ascetic St. Thecla from the apocryphal second-century Christian text Acts of Paul and Thecla.
Lystra. Frequently mentioned with Derbe (Acts 14:6; 16:1), Lystra (modern Hatunsaray) is nineteen miles south of Iconium. Paul and Barnabas fled here from Iconium and preached. Paul healed a lame man, and as a result he and Barnabas were presumed by the enthusiastic crowd to be Zeus and Hermes. At the instigation of Paul’s Jewish opponents, the crowd’s sentiments turned, and Paul was nearly stoned to death. He and Barnabas left for Derbe the following day (14:6–20), but they came back on their return trip (14:21–23). Paul returned on his second missionary journey, where he met his protégé, Timothy (16:1–2).
Derbe. About fifty miles southeast of Lystra and slightly north of present-day Karaman is Derbe. Paul and Barnabas fled here after Paul’s stoning in Lystra on their first missionary journey, preached the gospel, made many disciples, and appointed elders (Acts 14:21–23). Among the disciples likely was Gaius, who later accompanied Paul during his third missionary journey (Acts 20:4).
Western Aegean Ports
Troas. Troas was a major northwest seaport located about twelve miles southwest of Troy. On his second missionary journey, Paul, traveling with Silas and Timothy, was prevented from entering Bithynia by the Spirit of Christ and went instead to Troas. Here he had a vision beckoning him to Macedonia, which he promptly obeyed (Acts 16:6–11). Because this is the first of the so-called “we” passages in Acts, Luke may have joined the group here (16:10). Paul also stopped at Troas on the return to Jerusalem from his third missionary journey. There he raised Eutychus after the latter’s traumatic fall (20:4–12). Troas is mentioned twice more, suggesting that Paul spent time here in addition to the above visits (2 Cor. 2:12–13; 2 Tim. 4:13).
Adramyttium. A few miles south of Troas was the port of Adramyttium. It was the origin of the ship that transported Paul from Caesarea to Myra around AD 60 en route to Rome (Acts 27:2).
Assos. Assos is an acropolis sitting 774 feet above sea level, up from the village of Behramkale. It overlooks the Bay of Edremit and has a splendid view of Lesbos. Doric columns from the seventh-century BC temple of Athena are prominent at the site. According to Acts 20:13–14, on his return from his third missionary journey, Paul went overland from Troas to Assos, and there he joined his traveling companions on their ship. From here on the way to Miletus, they made several nearby island stops off the coast of Asia Minor: Mitylene on Lesbos, Chios, and Samos (20:14–16).
Miletus. Located about twenty miles south of Ephesus, at the point where the Meander River met the Gulf of Latmus (now silted over), was the important southwestern seaport of Miletus. The city was significant in the NT era for its four harbors. A center for commerce, scholarship, geometry, and science, it was also the prototype for principles of city planning later applied throughout the Roman Empire. On his third missionary journey, Paul’s farewell to the Ephesian elders took place here (Acts 20:15–38). Later he left the ill Trophimus in Miletus (2 Tim. 4:20).
Southwestern Ports
Patara. Sitting on the Mediterranean coast at the mouth of the Xanthus River, about forty miles west of present-day Demre, Patara was a flourishing harbor and commercial center in antiquity. Paul changed ships here as he returned to Jerusalem from his third missionary journey, after island stops in Kos and Rhodes (Acts 21:1–2).
Myra. Myra is a coastal ruin due south of present-day Demre. In the NT era, the seaport featured a Roman theater, Roman baths, and two rock-cut necropolises. Here, Paul changed ships around AD 60 on his way to Rome while in the custody of a centurion (Acts 27:5). Myra is perhaps best known as the home of the fourth-century bishop St. Nicholas, who was from nearby Patara.
Cnidus. At the tip of the long, narrow Datca peninsula on the extreme southwestern corner of Asia Minor lies Cnidus. Founded around 360 BC, the acropolis rises 1,000 feet above sea level. The port included two harbors and four theaters but was most famous for its fourth-century BC statue of Aphrodite, carved by the Athenian sculptor Praxiteles. Around AD 60 the ship carrying Paul to Rome stopped here because of slow winds and changed course (Acts 27:7).
Seven Churches of Revelation; Lycus Valley
The seven churches of Rev. 1–3 lay along a north-south elliptical route in western Asia Minor. Laodicea, the seventh, forms a tight geographic triangle with Hierapolis and Colossae in the Lycus Valley.
Ephesus. Known today as Selçuk, ancient Ephesus is located on the Aegean coast of Asia Minor at the mouth of the Cayster River. It was founded in the eleventh century BC by the Ionians and later ruled successively by the Athenians, Spartans, Persians, and Greeks. Roman governance began in 190 BC. Later, Ephesus became the capital of the province of Asia, as well as its most important commercial center. During the NT era, the Artemision (see Artemis) was an important pilgrimage site.
Paul stopped in Ephesus briefly on his second missionary journey, leaving Priscilla and Aquila. They later encountered and mentored Apollos there (Acts 18:19–26). On his third journey, Paul remained in Ephesus for three years, teaching, performing miracles, and healing the sick (19:1–22) until the riot incited by Demetrius the silversmith (20:1). He wrote 1 Corinthians in Ephesus (1 Cor. 16:8) and later wrote to the Ephesians from his Roman prison cell (Eph. 3:1) as well as to Timothy in Ephesus (1 Tim. 1:3).
In Rev. 2:1–7 the Ephesian church is commended for its perseverance but chastised for having lost its first love.
Smyrna. Smyrna (modern İzmir) is located about thirty-five miles north along the coast from Ephesus. In 195 BC it became the first city in Asia Minor to erect a temple for the imperial cult, and by the next century it was known as “the ornament of Asia.” In its letter, which mentions no negatives, the church is encouraged to be faithful in its suffering (Rev. 2:8–11).
Pergamum. About seventy miles north of Smyrna is Pergamum (modern Bergama). The dazzling acropolis sits one thousand feet high and about sixteen miles inland from the Aegean. The Attalids, who ruled 263–133 BC, allied Pergamum with Rome and built it into a major religious and intellectual center, constructing the great altar to Zeus Soter, the temple to Athena Nicephorus, and the large complex dedicated to Asclepius Soter. They also established a ruler cult and built a library containing two hundred thousand volumes, which at its peak was second only to the library at Alexandria.
The letter to the church (Rev. 2:12–17) references Satan’s throne, which many believe to be a reference to the altar to Zeus. The church is commended for its faithfulness and yet is admonished for tolerating those advocating pagan practices within the community.
Thyatira. Thyatira (now called Akhisar) is about thirty-five miles southeast of Pergamum. It was mainly noted as having a significant concentration of trade guilds, especially those connected with textiles. Lydia, Paul’s disciple and host in Philippi, was a dealer in purple cloth from Thyatira (Acts 16:14). The church is commended for its good deeds but criticized for tolerating the false teacher Jezebel (Rev. 2:18–29).
Sardis. Forty-five miles east of Smyrna, on the banks of the Pactolus, is Sardis, where Croesus, the sixth-century BC Lydian king, was said to have panned for gold. He also built an impressive Ionic temple to Artemis here. Archaeological evidence points to the presence of a significant Jewish community in Sardis, about which the NT is silent.
The letter to Sardis is a stern warning to wake up, highlighting the church’s incomplete deeds and impurity (Rev. 3:1–6).
Philadelphia. Philadelphia (modern Alaşehir) is twenty-six miles southwest of Sardis on the Cogamis River. The city was noted for its wine production, and it was nicknamed “Little Athens” during the Roman era. Its letter is thoroughly positive; the church is commended for its deeds and faithfulness (Rev. 3:7–13).
Laodicea. Laodicea is located about a hundred miles east of Ephesus, in a valley where the Lycus River joins the Meander; Hierapolis is just to the north, and Colossae just to the east. Laodicea was founded in the third century BC by the Seleucid king Antiochus II, who named it after his wife. Cicero served as proconsul there in 51 BC.
Laodicea was a prosperous city, a center for banking, eye salve (“Phrygian powder”), and wool production. Its water was supplied via aqueducts from Hierapolis’s hot springs, but it arrived lukewarm and heavy with mineral impurities—no match for either its hot source or Colossae’s cold springs. The Laodicean letter employs all of this background in its harsh message to the church, which it describes as tepid, poor, blind, and naked (Rev. 3:14–22).
Hierapolis. Eight miles to the north of Laodicea, Hierapolis sits atop dramatic white cliffs created by its hot springs (Col. 4:13). The city was home to the reputed entrance to the underworld, the Plutonium, and had an enormous necropolis.
Colossae. Colossae, ten miles east of Laodicea, was a center for dyed red wool. Although wealthy in the late fourth century BC, it was later eclipsed by Laodicea.
The churches in Laodicea, Hierapolis, and Colossae (the oldest of the three cities) were begun by Epaphras and shared letters, including Paul’s letter to the Colossians (Col. 4:13–16). The slave Onesimus carried it, along with the Letter to Philemon, to Colossae, where Philemon hosted the house church (Col. 4:9; Philem. 10–12).
Asia Minor, the land area of modern-day Turkey, was initially settled by the Hatti people between 2500 and 2000 BC. Toward the end of that period, the Indo-European Hittites, drawn to the mild climate, began a slow settlement alongside the indigenous Hattis, mixing peaceably with them. By 1750 BC, the Hittites had become the dominant people group.
In the twelfth century BC the Hittites fell to the Sea Peoples. They developed coastal cities along the Aegean, which by the eighth century were conquered by the Greeks. The Lydian king Croesus came to power in 560 BC in Sardis and subdued the Greeks, only to fall in 546 BC to Cyrus of Persia. In 334–333 BC Alexander the Great defeated the Persians in two key battles and won Asia Minor. After Alexander’s death, one of his generals, Seleucus, took over. Then, in 190 BC the Romans defeated the Seleucids and assumed control. This inaugurated an extended period of peace, during which time Jewish communities of the Diaspora settled throughout the region.
The missionary journeys of the apostle Paul (Saul of Tarsus) took him into and around much of Asia Minor, and directly or indirectly he was responsible for the establishment of most of the first-century churches there. The following cities of Asia Minor are mentioned in the NT.
Eastern Mediterranean
Tarsus. The birthplace of the apostle Paul (Acts 9:11; 21:39; 22:3), Tarsus is located on the Mediterranean coast, nine miles northeast of modern-day Mersin. Tarsus became the capital of the Roman province of Cilicia in 67 BC. Cleopatra and Mark Antony met and built their fleet in this grand city. When his life was threatened after his conversion, Paul was sent to Tarsus from Jerusalem (9:30).
Antioch. Antioch (Antakya) is located just inland from the Mediterranean coast, on the east bank of the Orontes River. Jewish and Gentile believers who fled Jerusalem after the death of Stephen planted a church here, where followers of Jesus were first called “Christians.” Barnabas brought Saul from Tarsus to Antioch, where they labored together for a year, teaching the church, prior to setting off on their first missionary journey (Acts 11:19–30). Paul later returned, along with Silas, bearing the requirements for Gentile believers from the Jerusalem council (15:22–35).
Southern Ports
Seleucia. Known today as Samandağ, Seleucia was Antioch’s port, the place from which Saul, Barnabas, and John Mark embarked on their first missionary journey in AD 47 (Acts 13:4).
Perga in Pamphylia. Perga is just east of Antalya on the southern Mediterranean coast. Archimedes’ student Apollonius the mathematician lived here in the late third century BC. On their first missionary journey, Paul and Barnabas disembarked in Perga for destinations in southwestern Asia Minor, while John Mark left them to return to Jerusalem (Acts 13:13–14). On their return trip of the same journey, Paul and Barnabas stopped in Perga again, this time preaching before heading to Attalia (14:25).
Galatia
The following cities became part of the politically defined Roman province of Galatia in 25 BC. They are to be distinguished from ethnic Galatia, which is a region further north, around modern-day Ankara.
Pisidian Antioch. Modern Yalvaç, or Pisidian Antioch, is northeast of Isparta in the lake region. On their first missionary journey, Paul and Barnabas preached in the synagogue here and generated enormous interest in the gospel (Acts 13:14–43). The following Sabbath, nearly the entire city came out to listen to them. Jealous Jewish leaders incited a persecution, causing Paul and Barnabas to reorient their ministry to Gentiles and then leave the region for Iconium (13:26–51). They returned on their way back to Antioch to strengthen the disciples and appoint elders (14:21–23).
Iconium. Iconium, today called Konya, is about sixty-five miles southeast of Pisidian Antioch. It is one of the most ancient settlements of the region, dating to the third millennium BC. Paul and Barnabas preached in the synagogue here on their first missionary journey, initially winning Jewish and Gentile converts but angering other Jews. Paul and Barnabas eventually feared for their safety and escaped to Lystra and Derbe (Acts 14:1–6). However, they came back on the return trip to Antioch (14:21–23). Iconium is also noteworthy as the home of the ascetic St. Thecla from the apocryphal second-century Christian text Acts of Paul and Thecla.
Lystra. Frequently mentioned with Derbe (Acts 14:6; 16:1), Lystra (modern Hatunsaray) is nineteen miles south of Iconium. Paul and Barnabas fled here from Iconium and preached. Paul healed a lame man, and as a result he and Barnabas were presumed by the enthusiastic crowd to be Zeus and Hermes. At the instigation of Paul’s Jewish opponents, the crowd’s sentiments turned, and Paul was nearly stoned to death. He and Barnabas left for Derbe the following day (14:6–20), but they came back on their return trip (14:21–23). Paul returned on his second missionary journey, where he met his protégé, Timothy (16:1–2).
Derbe. About fifty miles southeast of Lystra and slightly north of present-day Karaman is Derbe. Paul and Barnabas fled here after Paul’s stoning in Lystra on their first missionary journey, preached the gospel, made many disciples, and appointed elders (Acts 14:21–23). Among the disciples likely was Gaius, who later accompanied Paul during his third missionary journey (Acts 20:4).
Western Aegean Ports
Troas. Troas was a major northwest seaport located about twelve miles southwest of Troy. On his second missionary journey, Paul, traveling with Silas and Timothy, was prevented from entering Bithynia by the Spirit of Christ and went instead to Troas. Here he had a vision beckoning him to Macedonia, which he promptly obeyed (Acts 16:6–11). Because this is the first of the so-called “we” passages in Acts, Luke may have joined the group here (16:10). Paul also stopped at Troas on the return to Jerusalem from his third missionary journey. There he raised Eutychus after the latter’s traumatic fall (20:4–12). Troas is mentioned twice more, suggesting that Paul spent time here in addition to the above visits (2 Cor. 2:12–13; 2 Tim. 4:13).
Adramyttium. A few miles south of Troas was the port of Adramyttium. It was the origin of the ship that transported Paul from Caesarea to Myra around AD 60 en route to Rome (Acts 27:2).
Assos. Assos is an acropolis sitting 774 feet above sea level, up from the village of Behramkale. It overlooks the Bay of Edremit and has a splendid view of Lesbos. Doric columns from the seventh-century BC temple of Athena are prominent at the site. According to Acts 20:13–14, on his return from his third missionary journey, Paul went overland from Troas to Assos, and there he joined his traveling companions on their ship. From here on the way to Miletus, they made several nearby island stops off the coast of Asia Minor: Mitylene on Lesbos, Chios, and Samos (20:14–16).
Miletus. Located about twenty miles south of Ephesus, at the point where the Meander River met the Gulf of Latmus (now silted over), was the important southwestern seaport of Miletus. The city was significant in the NT era for its four harbors. A center for commerce, scholarship, geometry, and science, it was also the prototype for principles of city planning later applied throughout the Roman Empire. On his third missionary journey, Paul’s farewell to the Ephesian elders took place here (Acts 20:15–38). Later he left the ill Trophimus in Miletus (2 Tim. 4:20).
Southwestern Ports
Patara. Sitting on the Mediterranean coast at the mouth of the Xanthus River, about forty miles west of present-day Demre, Patara was a flourishing harbor and commercial center in antiquity. Paul changed ships here as he returned to Jerusalem from his third missionary journey, after island stops in Kos and Rhodes (Acts 21:1–2).
Myra. Myra is a coastal ruin due south of present-day Demre. In the NT era, the seaport featured a Roman theater, Roman baths, and two rock-cut necropolises. Here, Paul changed ships around AD 60 on his way to Rome while in the custody of a centurion (Acts 27:5). Myra is perhaps best known as the home of the fourth-century bishop St. Nicholas, who was from nearby Patara.
Cnidus. At the tip of the long, narrow Datca peninsula on the extreme southwestern corner of Asia Minor lies Cnidus. Founded around 360 BC, the acropolis rises 1,000 feet above sea level. The port included two harbors and four theaters but was most famous for its fourth-century BC statue of Aphrodite, carved by the Athenian sculptor Praxiteles. Around AD 60 the ship carrying Paul to Rome stopped here because of slow winds and changed course (Acts 27:7).
Seven Churches of Revelation; Lycus Valley
The seven churches of Rev. 1–3 lay along a north-south elliptical route in western Asia Minor. Laodicea, the seventh, forms a tight geographic triangle with Hierapolis and Colossae in the Lycus Valley.
Ephesus. Known today as Selçuk, ancient Ephesus is located on the Aegean coast of Asia Minor at the mouth of the Cayster River. It was founded in the eleventh century BC by the Ionians and later ruled successively by the Athenians, Spartans, Persians, and Greeks. Roman governance began in 190 BC. Later, Ephesus became the capital of the province of Asia, as well as its most important commercial center. During the NT era, the Artemision (see Artemis) was an important pilgrimage site.
Paul stopped in Ephesus briefly on his second missionary journey, leaving Priscilla and Aquila. They later encountered and mentored Apollos there (Acts 18:19–26). On his third journey, Paul remained in Ephesus for three years, teaching, performing miracles, and healing the sick (19:1–22) until the riot incited by Demetrius the silversmith (20:1). He wrote 1 Corinthians in Ephesus (1 Cor. 16:8) and later wrote to the Ephesians from his Roman prison cell (Eph. 3:1) as well as to Timothy in Ephesus (1 Tim. 1:3).
In Rev. 2:1–7 the Ephesian church is commended for its perseverance but chastised for having lost its first love.
Smyrna. Smyrna (modern İzmir) is located about thirty-five miles north along the coast from Ephesus. In 195 BC it became the first city in Asia Minor to erect a temple for the imperial cult, and by the next century it was known as “the ornament of Asia.” In its letter, which mentions no negatives, the church is encouraged to be faithful in its suffering (Rev. 2:8–11).
Pergamum. About seventy miles north of Smyrna is Pergamum (modern Bergama). The dazzling acropolis sits one thousand feet high and about sixteen miles inland from the Aegean. The Attalids, who ruled 263–133 BC, allied Pergamum with Rome and built it into a major religious and intellectual center, constructing the great altar to Zeus Soter, the temple to Athena Nicephorus, and the large complex dedicated to Asclepius Soter. They also established a ruler cult and built a library containing two hundred thousand volumes, which at its peak was second only to the library at Alexandria.
The letter to the church (Rev. 2:12–17) references Satan’s throne, which many believe to be a reference to the altar to Zeus. The church is commended for its faithfulness and yet is admonished for tolerating those advocating pagan practices within the community.
Thyatira. Thyatira (now called Akhisar) is about thirty-five miles southeast of Pergamum. It was mainly noted as having a significant concentration of trade guilds, especially those connected with textiles. Lydia, Paul’s disciple and host in Philippi, was a dealer in purple cloth from Thyatira (Acts 16:14). The church is commended for its good deeds but criticized for tolerating the false teacher Jezebel (Rev. 2:18–29).
Sardis. Forty-five miles east of Smyrna, on the banks of the Pactolus, is Sardis, where Croesus, the sixth-century BC Lydian king, was said to have panned for gold. He also built an impressive Ionic temple to Artemis here. Archaeological evidence points to the presence of a significant Jewish community in Sardis, about which the NT is silent.
The letter to Sardis is a stern warning to wake up, highlighting the church’s incomplete deeds and impurity (Rev. 3:1–6).
Philadelphia. Philadelphia (modern Alaşehir) is twenty-six miles southwest of Sardis on the Cogamis River. The city was noted for its wine production, and it was nicknamed “Little Athens” during the Roman era. Its letter is thoroughly positive; the church is commended for its deeds and faithfulness (Rev. 3:7–13).
Laodicea. Laodicea is located about a hundred miles east of Ephesus, in a valley where the Lycus River joins the Meander; Hierapolis is just to the north, and Colossae just to the east. Laodicea was founded in the third century BC by the Seleucid king Antiochus II, who named it after his wife. Cicero served as proconsul there in 51 BC.
Laodicea was a prosperous city, a center for banking, eye salve (“Phrygian powder”), and wool production. Its water was supplied via aqueducts from Hierapolis’s hot springs, but it arrived lukewarm and heavy with mineral impurities—no match for either its hot source or Colossae’s cold springs. The Laodicean letter employs all of this background in its harsh message to the church, which it describes as tepid, poor, blind, and naked (Rev. 3:14–22).
Hierapolis. Eight miles to the north of Laodicea, Hierapolis sits atop dramatic white cliffs created by its hot springs (Col. 4:13). The city was home to the reputed entrance to the underworld, the Plutonium, and had an enormous necropolis.
Colossae. Colossae, ten miles east of Laodicea, was a center for dyed red wool. Although wealthy in the late fourth century BC, it was later eclipsed by Laodicea.
The churches in Laodicea, Hierapolis, and Colossae (the oldest of the three cities) were begun by Epaphras and shared letters, including Paul’s letter to the Colossians (Col. 4:13–16). The slave Onesimus carried it, along with the Letter to Philemon, to Colossae, where Philemon hosted the house church (Col. 4:9; Philem. 10–12).
Conversion, signifying “to turn around” or a change of course in life, is closely related to repentance, although the two are by no means synonymous.
Conversion as part of God’s saving work. Both the OT and the NT present conversion as a crucial stage of God’s saving work for people. The leading metaphor for conversion in the OT is turning back (from sin, to God), mostly conveyed by the Hebrew word shub and its derivatives (turning from immorality and injustice and toward God in Isa. 55:7; turning away from idols in Ezek. 14:6). The NT likewise uses the metaphor of turning. Another metaphor for conversion is that of birth, evidenced in concepts such as becoming God’s children (Matt. 18:3), rebirth (1 Pet. 1:3), and being born again or born from above (John 3:3).
Although the rich concept of conversion may reflect an enormous range of events and actions in one’s life, what is central to the claim of conversion appears to be a definitive and radical change in one’s beliefs and practices. Conversion typically accompanies or, in some accounts, follows repentance of one’s sinful life. The call for repentance permeates the prophetic teachings in the OT, and it is significant that both John the Baptist and Jesus began their public ministry with their own prophetic call for repentance (Matt. 3:1–2; Mark 1:14–15). What distinguishes the NT teaching on repentance from its OT counterpart is that in the OT the prophets operated with the assumption that their audience was already in the covenantal relationship with God (“return to your God” [often using the Hebrew word shub]), whereas in the NT the invitation is extended to the Gentiles to “turn to God” (see Acts 26:20). In this regard, conversion is more distinctively a NT and Christian idea, firmly rooted in the broader sense of repentance.
The idea that humans need conversion to get right with God implies that the status quo of human existence, characterized by sin, is inadequate. God therefore has taken initiative to change it radically. In this sense, conversion is fundamentally God’s work applied to humans. In addition, conversion clearly requires a human response, which can take many different forms. The emotional component of one’s conversion experience can vary: both exuberance resulting from knowing the merits of redemption and sorrow prompted by recognizing the seriousness of one’s destitution are part of the complex spectrum of emotions relating to conversion. In the account of the Philippian jailor’s conversion (Acts 16), the jailor shows his desperation to escape his present crisis, a desire to be saved, and the joy that follows his decision to turn to Christ. Zacchaeus’s conversion is noteworthy for his willful reversal of his wrongdoings at a high personal and financial cost (Luke 19:8).
The conversion experience. It will be fruitful to use the most famous conversion account in the Bible as a template to understand the conversion experience in general. The biblical record of Paul’s conversion (Acts 9:1–27; 22:1–21; 26:9–23; see also 1 Cor. 9:1; 15:8–10; Gal. 1:15–17) demonstrates at least these distinct elements: (1) encountering the unknown yet powerful (mysterious, divine, etc.) being; (2) realizing one’s wrongdoings in the past; (3) surrendering to that being; (4) hearing the call for one’s life and gaining a renewed sense of direction.
Probably echoing OT metaphors of conversion and drawing from his own conversion experience, Paul describes the experience of Gentile believers as “turn[ing] to God from idols to serve the living and true God” (1 Thess. 1:9). Paul himself had a radical “turning around” on the road to Damascus, and he explained in his account before King Agrippa that his mission, as spoken to him by the risen Jesus, was to turn Jews and Gentiles “from darkness to light, and from the power of Satan to God” (Acts 26:18). Although the accounts of individual conversion experiences show rich variations, all converts essentially have made this transition.
Conversion, signifying “to turn around” or a change of course in life, is closely related to repentance, although the two are by no means synonymous.
Conversion as part of God’s saving work. Both the OT and the NT present conversion as a crucial stage of God’s saving work for people. The leading metaphor for conversion in the OT is turning back (from sin, to God), mostly conveyed by the Hebrew word shub and its derivatives (turning from immorality and injustice and toward God in Isa. 55:7; turning away from idols in Ezek. 14:6). The NT likewise uses the metaphor of turning. Another metaphor for conversion is that of birth, evidenced in concepts such as becoming God’s children (Matt. 18:3), rebirth (1 Pet. 1:3), and being born again or born from above (John 3:3).
Although the rich concept of conversion may reflect an enormous range of events and actions in one’s life, what is central to the claim of conversion appears to be a definitive and radical change in one’s beliefs and practices. Conversion typically accompanies or, in some accounts, follows repentance of one’s sinful life. The call for repentance permeates the prophetic teachings in the OT, and it is significant that both John the Baptist and Jesus began their public ministry with their own prophetic call for repentance (Matt. 3:1–2; Mark 1:14–15). What distinguishes the NT teaching on repentance from its OT counterpart is that in the OT the prophets operated with the assumption that their audience was already in the covenantal relationship with God (“return to your God” [often using the Hebrew word shub]), whereas in the NT the invitation is extended to the Gentiles to “turn to God” (see Acts 26:20). In this regard, conversion is more distinctively a NT and Christian idea, firmly rooted in the broader sense of repentance.
The idea that humans need conversion to get right with God implies that the status quo of human existence, characterized by sin, is inadequate. God therefore has taken initiative to change it radically. In this sense, conversion is fundamentally God’s work applied to humans. In addition, conversion clearly requires a human response, which can take many different forms. The emotional component of one’s conversion experience can vary: both exuberance resulting from knowing the merits of redemption and sorrow prompted by recognizing the seriousness of one’s destitution are part of the complex spectrum of emotions relating to conversion. In the account of the Philippian jailor’s conversion (Acts 16), the jailor shows his desperation to escape his present crisis, a desire to be saved, and the joy that follows his decision to turn to Christ. Zacchaeus’s conversion is noteworthy for his willful reversal of his wrongdoings at a high personal and financial cost (Luke 19:8).
The conversion experience. It will be fruitful to use the most famous conversion account in the Bible as a template to understand the conversion experience in general. The biblical record of Paul’s conversion (Acts 9:1–27; 22:1–21; 26:9–23; see also 1 Cor. 9:1; 15:8–10; Gal. 1:15–17) demonstrates at least these distinct elements: (1) encountering the unknown yet powerful (mysterious, divine, etc.) being; (2) realizing one’s wrongdoings in the past; (3) surrendering to that being; (4) hearing the call for one’s life and gaining a renewed sense of direction.
Probably echoing OT metaphors of conversion and drawing from his own conversion experience, Paul describes the experience of Gentile believers as “turn[ing] to God from idols to serve the living and true God” (1 Thess. 1:9). Paul himself had a radical “turning around” on the road to Damascus, and he explained in his account before King Agrippa that his mission, as spoken to him by the risen Jesus, was to turn Jews and Gentiles “from darkness to light, and from the power of Satan to God” (Acts 26:18). Although the accounts of individual conversion experiences show rich variations, all converts essentially have made this transition.
Conversion, signifying “to turn around” or a change of course in life, is closely related to repentance, although the two are by no means synonymous.
Conversion as part of God’s saving work. Both the OT and the NT present conversion as a crucial stage of God’s saving work for people. The leading metaphor for conversion in the OT is turning back (from sin, to God), mostly conveyed by the Hebrew word shub and its derivatives (turning from immorality and injustice and toward God in Isa. 55:7; turning away from idols in Ezek. 14:6). The NT likewise uses the metaphor of turning. Another metaphor for conversion is that of birth, evidenced in concepts such as becoming God’s children (Matt. 18:3), rebirth (1 Pet. 1:3), and being born again or born from above (John 3:3).
Although the rich concept of conversion may reflect an enormous range of events and actions in one’s life, what is central to the claim of conversion appears to be a definitive and radical change in one’s beliefs and practices. Conversion typically accompanies or, in some accounts, follows repentance of one’s sinful life. The call for repentance permeates the prophetic teachings in the OT, and it is significant that both John the Baptist and Jesus began their public ministry with their own prophetic call for repentance (Matt. 3:1–2; Mark 1:14–15). What distinguishes the NT teaching on repentance from its OT counterpart is that in the OT the prophets operated with the assumption that their audience was already in the covenantal relationship with God (“return to your God” [often using the Hebrew word shub]), whereas in the NT the invitation is extended to the Gentiles to “turn to God” (see Acts 26:20). In this regard, conversion is more distinctively a NT and Christian idea, firmly rooted in the broader sense of repentance.
The idea that humans need conversion to get right with God implies that the status quo of human existence, characterized by sin, is inadequate. God therefore has taken initiative to change it radically. In this sense, conversion is fundamentally God’s work applied to humans. In addition, conversion clearly requires a human response, which can take many different forms. The emotional component of one’s conversion experience can vary: both exuberance resulting from knowing the merits of redemption and sorrow prompted by recognizing the seriousness of one’s destitution are part of the complex spectrum of emotions relating to conversion. In the account of the Philippian jailor’s conversion (Acts 16), the jailor shows his desperation to escape his present crisis, a desire to be saved, and the joy that follows his decision to turn to Christ. Zacchaeus’s conversion is noteworthy for his willful reversal of his wrongdoings at a high personal and financial cost (Luke 19:8).
The conversion experience. It will be fruitful to use the most famous conversion account in the Bible as a template to understand the conversion experience in general. The biblical record of Paul’s conversion (Acts 9:1–27; 22:1–21; 26:9–23; see also 1 Cor. 9:1; 15:8–10; Gal. 1:15–17) demonstrates at least these distinct elements: (1) encountering the unknown yet powerful (mysterious, divine, etc.) being; (2) realizing one’s wrongdoings in the past; (3) surrendering to that being; (4) hearing the call for one’s life and gaining a renewed sense of direction.
Probably echoing OT metaphors of conversion and drawing from his own conversion experience, Paul describes the experience of Gentile believers as “turn[ing] to God from idols to serve the living and true God” (1 Thess. 1:9). Paul himself had a radical “turning around” on the road to Damascus, and he explained in his account before King Agrippa that his mission, as spoken to him by the risen Jesus, was to turn Jews and Gentiles “from darkness to light, and from the power of Satan to God” (Acts 26:18). Although the accounts of individual conversion experiences show rich variations, all converts essentially have made this transition.
The author of the third Gospel and the book of Acts; coworker, loyal friend, and periodic companion of Paul during his missionary journeys; and by profession a medical doctor.
Although Luke was not an eyewitness of Jesus’ earthly ministry (Luke 1:1–4), the use of the pronoun “we” indicates that he was present for some of the events critical to the missionary expansion of the early church (Acts 16:10–17; 20:5–15; 21:1–18; 27:1–28:16). Luke is mentioned in Paul’s letters, being identified as a “dear friend” and “doctor” (Col. 4:14) and, by inference, as a Gentile (Col. 4:11). He also provided support for Paul during his imprisonments in Rome (2 Tim. 4:11; Philem. 24).
Luke was an accomplished historian. His medical training of accurate observation and diagnosis served him well in composing both a biography of Jesus and the historical narrative of Acts. These books together contribute more than a quarter of the NT, more than any other writer.
The distinctive features of his writing reveal something of him as a person. He took a keen interest in individuals both rich and poor, men and women, respectable and outcast, the elderly and children. This interest served to demonstrate that in the gospel the fulfillment of OT promises was taking place. Hence, all kinds of people were entering into God’s kingdom through the apostolic preaching of the word of Jesus.
He was also a skillful apologist and diplomat who demonstrated that the Christian faith was no threat to Roman law and order.
The territory linking the Balkans with the Greek Peninsula. Though its borders shifted through its history, Macedonia stood north of Thessaly and mainland Greece, east of Epirus, and west of Thrace. Its topography is dominated by mountains and coastal plains along the Thermaic Gulf and northern shore of the Aegean Sea. The name “Macedonia” comes from a Greek word referring to “tall ones” or “highlanders.”
Culture and Language
Ethnically, the Macedonians were composed of various groups, including Dorians, Illyrians, and Greeks. Macedonians were distinct from but related to the Greeks. Hesiod, an early Greek poet (c. 700 BC), described Macedonia as a “cousin” of the Greeks. To other early Greek writers, the Macedonians were “barbarians.” Alexander I (r. 498–454 BC) embraced the Greek connection to Macedonia by claiming descent from the hero Heracles. After a court determined his claims to be true, he was permitted to participate in the Olympic games, an honor reserved only for Greeks. The Macedonians and the Greeks held similar religious beliefs, as both worshiped the twelve Olympian gods in similar ways. In fact, Mount Olympus is located in Macedonia. Macedonian artwork illustrated these shared religious beliefs as it expressed themes from Greek mythology.
The Macedonian language was a Greek dialect with numerous Phrygian and Illyrian loanwords and elements. To combat the divisive effect of numerous Greek dialects, including Macedonian, Alexander the Great spoke and spread Koine, or common, Greek. In fact, Alexander’s use of Koine Greek was the single greatest factor for the NT being written in Greek.
Although Macedonia had been on the fringe of Greece geographically and culturally, the Macedonians and the Greeks shared much in the way of language, culture, and religion. Especially from the time of Philip II (r. 359–336 BC), the Macedonians embraced Greek education and philosophy. Alexander the Great, a student of the Greek philosopher Aristotle, was the product of a combined Greco-Macedonian culture. Through his conquests, Alexander spread his blended Greco-Macedonian culture, also known as Hellenism, throughout the East, where the populace would speak Koine Greek, worship Greek gods, mimic Greek architecture, build Greek-styled cities, educate their young in gymnasiums, and reexamine the world through Greek philosophy. Differences between Macedonians and Greeks were further muted by exposure to much more distinctive Egyptian and Mesopotamian cultures. In the NT, “Greek” was less a nationality designation (Acts 20:2) and more of a cultural designation (John 12:20; Acts 14:1). Even Jews could be “Greek.”
History
According to Herodotus, around 650 BC Perdiccas I, the first in the Macedonian list of kings, established the Argead dynasty, which lasted until Alexander the Great. During the Persian invasions (c. 480 BC), the Macedonians cooperated with the Persians, but they also secretly provided supplies to the Greeks. However, it would be through the Macedonians that the Greeks would achieve vengeance against the Persians. Philip II would first unite the rival Greek city-states at the battle of Chaeronea in 338 BC. After Philip’s assassination, Alexander led one of the greatest campaigns in history to completely conquer the Persian Empire, which had stretched from Egypt to India (1 Macc. 1:1–7). Because Alexander had no heir, following his death the massive Macedonian empire dissolved into civil war among factions led by his former generals. Ultimately the rule of Macedonia and Greece fell to Antipater until his death in 319 BC. Years of conflict led to the establishment of the Antigonid dynasty, which lasted until the Roman invasion. Philip V won the first Macedonian war (212–205 BC) against Rome, but subsequent wars with Rome led to Macedonia being divided into four republics in 168 BC (1 Macc. 8:5). Twenty years later Rome annexed Macedonia, and in 146 BC Rome made Greece a protectorate administered from Macedonia.
During Rome’s own civil wars, many of the battles were fought in Greece and Macedonia. For example, at the battle of Philippi in 41 BC, Octavian defeated Brutus and Cassius, the assassins of Julius Caesar. In 27 BC Octavian, later known as Augustus, turned Macedonia into a senatorial province and separated it from Achaia. In AD 15 Tiberius combined Macedonia, Achaia, and Moesia into one large imperial province. However, in AD 44 Claudius again separated Macedonia from Achaia and made them senatorial provinces. This was the political status when Paul traveled through “Macedonia and Achaia” during his missionary journeys (Acts 19:21; Rom. 15:26; 1 Thess. 1:7).
The Journeys of Paul
From the time that Paul received his vision of a Macedonian man calling him to proclaim the gospel (Acts 16:9), Macedonia played a significant role in Paul’s journeys and the early church. He established three churches there and wrote three letters to them (Philippians and 1–2 Thessalonians). Several of Paul’s companions were Macedonians, including Sopater, Aristarchus, Secundus, and Jason (Acts 17:4–7; 20:4). In Paul’s correspondence he spoke of Macedonia at least sixteen times in six different letters. Answering the Macedonian call during his second missionary journey, Paul arrived in Philippi, which was “a Roman colony and a leading city of that district of Macedonia” (Acts 16:12). There he led Lydia, the first known European convert, to the gospel. After casting an evil spirit out from a slave girl, Paul and Silas were imprisoned, and they led the Philippian jailer and his family to the gospel (Acts 16:16–40). Lydia and the Philippian church generously supported Paul’s ministry and the church in Jerusalem (Rom. 15:26–27; 2 Cor. 8:1–5; Phil. 4:15–17).
Paul then traveled along the paved Via Egnatia to Thessalonica, where he established a church composed of “some” Jews and a “great many” Greeks and leading women (Acts 17:4). He stayed there at least three Sabbaths before opposition drove him to Berea (17:1–9), where many examined the Scriptures and more eagerly accepted the gospel (17:11). From Berea, he left Macedonia for Athens and Corinth in Achaia. Paul later returned to Macedonia during his third missionary journey (20:1–6).
A government official with administrative or judicial functions. In the OT, the NIV and other modern translations use the term “magistrate” to render Aramaic words in Ezra 7:25 and Dan. 3:2–3 that denote a leadership position with a role in administering justice. In the NT, these Bible versions use the term exclusively in Luke-Acts, primarily for the leaders in Philippi before whom Paul and Silas are accused in Acts 16 (see also Luke 12:58). The KJV also uses the term in Judg. 18:7; Luke 12:11; and Titus 3:1 to refer to rulers or judges.
One of Paul’s faithful companions who proved himself as a valuable coworker (e.g., 1 Cor. 4:17; 16:10; Phil. 2:19–24). Many think that Timothy responded to Paul’s preaching during the first missionary journey, explaining the frequent references to Timothy as Paul’s “son” (1 Cor. 4:17; Phil. 2:22; 1 Tim. 1:2; 2 Tim. 1:2). Paul circumcised Timothy because he had a Greek father and Jewish mother. He ministered with Paul from the second missionary journey (Acts 16) to late in Paul’s life (2 Timothy), probably about twenty years. Timothy is not mentioned in much of Acts 16, an expression of Luke’s deference to the most prominent members of the missionary team, Paul and Silas. In Acts 19:22 Luke refers to Timothy as Paul’s “helper,” one who serves. This designation and Luke’s silence in Acts 16, however, should not be taken to mean that Timothy, who clearly has a subordinate role to Paul, had menial roles and functions.
Titles and ministry assignments demonstrate Timothy’s important role in Pauline mission. Paul calls Timothy a “brother” (2 Cor. 1:1; Col. 1:1; 1 Thess. 3:2; Philem. 1), “my co-worker” (Rom. 16:21), a “co-worker in God’s service” (1 Thess. 3:2 [textual variant: “servant of God”]), and “servant of Christ Jesus” with Paul (Phil. 1:1) and refers to him metaphorically as a “soldier” and “hardworking farmer” (2 Tim. 2:3, 6). Paul probably includes Timothy among the “apostles of Christ” in 1 Thess. 2:6, a reference to his role as a qualified ambassador of the gospel, not as an apostle in the technical sense. Paul sent Timothy out on ministry assignments to difficult places (e.g., Thessalonica and Corinth [see 1–2 Timothy]).
Apparently, Timothy worked alongside Paul a great deal of the time and was well respected in many locations, because Paul identifies Timothy as cosender of six letters: 2 Corinthians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, and Philemon. He was also with Paul during the writing of Romans and 1 Corinthians. Mentioned as released from prison in Heb. 13:23, he was an acquaintance of the author of Hebrews.
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