ephesus paul's journey

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Beginning the Journey (for new Christians) . en Español

Old Testament Abraham Jacob Moses Joshua Gideon David, Life of Elijah Psalms Solomon Songs of Ascent (Ps 120-135) Isaiah Advent/Messianic Scriptures Daniel Rebuild & Renew: Post-Exilic Books

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7. Paul in Ephesus (Acts 18:23-19:41, 52-55 AD)

Paul spends a few months in Antioch, but he is anxious to go out again to strengthen the churches, and plant more. And so he begins what we call his Third Missionary Journey, which comprises some five years, from 52 to 57 AD.

Strengthening All the Disciples (Acts 18:23)

"After spending some time in Antioch, Paul set out from there and traveled from place to place throughout the region of Galatia and Phrygia, strengthening all the disciples." (Acts 18:23)

This is Paul's third trip to the churches in Galatia which he and Barnabas had founded -- amidst much persecution -- several years before, in 47-48 AD. The apostolic team follows the road they had taken on their Second Missionary Journey overland from Antioch (Acts 19:1), northwest to Tarsus (Paul's hometown), up through the Cilician Gates to the interior plateau. They then visit the churches of Galatia and Phrygia -- Derbe, Lystra (Timothy's hometown), Iconium, and Antioch of Pisidia.

The mission so far isn't particularly evangelistic. Rather they spend their time "strengthening all the disciples" (Acts 18:23c). "Strengthening" is epistērizō , "to cause someone to become stronger or more firm, strengthen." [240] This is the same as Timothy's ministry to the Macedonian church of Thessalonica, that we considered in Lesson 6.3 --  "to strengthen and encourage" (1 Thessalonians 3:2b).

Now Paul travels west from the Galatian and Phrygian churches to Ephesus, capital of the province of Asia (Acts 19:1). Paul has stopped there in passing (Acts 18:19-21). Now he returns to establish churches in this great city.

Ephesus (52-55 AD)

Ephesus was founded by Ionian colonists about 1100 BC and was governed successively over the next millennium by the Persians, Greeks, Macedonians, and others. Rome rules the city from 69 BC for the next 200 years. It prospers and becomes the capital of the province of Asia and the leading city of the entire region. Estimates of its population in the first century begin at a quarter million inhabitants and go up from there.

It was famous for its temple to the goddess Artemis (Diana of Ephesus), a huge structure made of marble, 220 by 425 feet (57 by 130 meters) at its base, supported by beautiful pillars and rising to a height of 60 feet (18 meters) -- considered one of the seven wonders of the ancient world! The city has been studied by archeologists since 1895 and the work continues. Some of the important buildings they have found were present during Paul's ministry. They include a huge theater on a hillside that could seat 24,000 people (Acts 19:29ff). Others are the town hall (Prytaneion), the commercial market (Agora), baths and gymnasiums, a medical school, and a stadium 750 feet long and 98 feet wide (229 meters by 30 meters) built during Nero's reign (54-68 AD).

Besides the cult of Artemis, there is evidence of various mystery religions, the practice of magic (Acts 19:19), worship of Egyptian gods Sarapis and Isis, as well as devotion to large number of other deities.

A Jewish synagogue existed in Ephesus (Acts 19:8), though archeologists haven't yet discovered its remains. The Jewish community possessed citizenship, were exempted from military service, and granted freedom to practice their religion according to their traditions. [241]

As you recall, on Paul's Second Missionary Journey, Paul's team was "kept by the Holy Spirit from preaching the word in the province of Asia" (Acts 16:6b) -- that is, Ephesus and its surrounding cities. But now it is God's time to minister in Ephesus. Not before, but now.

Sometimes when God guides us a certain way, we might think that this guidance is always God's will. No. Keep seeking God. A "No" doesn't mean a forever "no." When the time is right, God will make it clear. Keep seeking and stay flexible!

7.1. The Ministry of Apollos (Acts 18:24-19:1-7)

Now the narrative of Acts provides a story that doesn't directly involve Paul, but explains some of Paul's ministry and difficulties in the future. It involves a Greek-speaking Jew named Apollos.

Apollos, a Native of Alexandria (Acts 18:24-28)

Apollos is a native of Alexandria, and arrives in Ephesus about the time Aquila and Priscilla get there. Paul has yet to arrive. No doubt, Aquila and Priscilla meet Apollos in the Jewish synagogue. Luke fills us in.

" 24b He was a learned (or "eloquent") man, with a thorough knowledge of the Scriptures. 25  He had been instructed in the way of the Lord, and he spoke with great fervor and taught about Jesus accurately, though he knew only the baptism of John. 26  He began to speak boldly in the synagogue." (Acts 18:24b-26a)

Three words in these verses characterize his speaking style. He

• Is eloquent, [242]
• Has great fervor, [243] and
• Speaks boldly. [244]

The story of John the Baptist has had a huge impact on Judaism of Paul's day, both in Judea as well as the Diaspora. And John's fearless example, powerful message, and martyrdom have deeply affected Apollos. He is an eloquent man, and when he speaks in the Ephesus synagogue, he is quite persuasive. Several are baptized with John's baptism of repentance. But Apollos only has part of the good news; he needs to learn about Jesus.

  "When Priscilla and Aquila heard him, they invited him to their home and explained to him the way of God more adequately." (Acts 18:26b)

No doubt he is now baptized in Jesus' name. But soon, he is off to Achaia (Greece), specifically, Corinth, where he helps the church, "for he vigorously refuted the Jews in public debate, proving from the Scriptures that Jesus was the Christ" (Acts 18:28).

Apollos affects Paul's ministry in two specific ways.

• Ephesus (Acts 19:1-6). Apollos has made some converts to the baptism of John the Baptist while in Ephesus, and Paul needs to deal with them at the beginning of his Third Missionary Journey. This is why Luke includes the explanation about Apollos at this point in his narrative.
• Corinth (Acts 18:27-28). When Apollos goes to Corinth, he is so eloquent and persuasive that a sense of rivalry appears between him and Paul, the founding pastor -- at least in the minds of some. You see echoes of this problem throughout First and Second Corinthians. Paul is forced to deal with it by letter and in person, and to teach on the unity of the body of Christ.

At times there is a hint of tension between Paul and Apollos (1 Corinthians 16:12), but towards the end of Paul's life, he speaks favorably regarding Apollos (Titus 3:13).

Divisions in the Corinthian Church (1 Corinthians 1:11-12; 3:3-6)

In Paul's first Letter to the Corinthian Church, he is quite open about the clear divisions that exist.

" 11  My brothers, some from Chloe's household have informed me that there are quarrels among you. 12  What I mean is this: One of you says, 'I follow Paul'; another, 'I follow Apollos'; another, 'I follow Cephas'; still another, 'I follow Christ.'" (1 Corinthians 1:11-12)

" 3  You are still worldly. For since there is jealousy and quarreling among you, are you not worldly? Are you not acting like mere men? 4  For when one says, 'I follow Paul,' and another, 'I follow Apollos,' are you not mere men? 5  What, after all, is Apollos? And what is Paul? Only servants, through whom you came to believe -- as the Lord has assigned to each his task. 6  I planted the seed, Apollos watered it, but God made it grow." (1 Corinthians 3:3-6)

Formal Greek Rhetoric vs. Rabbinical Disputation

Part of the division is about style and training. Apollos is a trained speaker in the Greek tradition, while Paul has to defend himself against charges that he lacks the skills of formal Greek rhetorical oratory.

"Some say, 'His letters are weighty and forceful, but in person he is unimpressive and his speaking amounts to nothing.'" (2 Corinthians 10:10)

"I may not be a trained speaker, but I do have knowledge." (2 Corinthians 11:6a)

After all, Paul is a trained rabbi, a Bible teacher, and excellent at debate. But he is not formally trained in the Greek fashion. He lacks the style and polish that appeals to the Corinthians. Paul seems to be contrasting himself against Apollos in the first three chapters of 1 Corinthians.

"When I came to you, brothers, I did not come with eloquence or superior wisdom as I proclaimed to you the testimony about God." (1 Corinthians 2:1)

"My message and my preaching were not with wise and persuasive words , but with a demonstration of the Spirit's power." (1 Corinthians 2:4)

"So then, no more boasting about men! All things are yours, whether Paul or Apollos or Cephas or the world or life or death or the present or the future -- all are yours, and you are of Christ, and Christ is of God." (1 Corinthians 3:21-23)

Nevertheless, Bruce comments, "If some of the Corinthian Christians were disposed to claim Apollos as a party-leader to the detriment of Paul ... there is no evidence that Apollos himself encouraged this tendency, and Paul speaks of him in the warmest terms as a fellow-apostle." [245]

Unity is vital. Paul tells us:

  "Make every effort to keep the unity of the Spirit through the bond of peace." (Ephesians 4:3)

Q1. (1 Corinthians 1:11-12; 2:1; 3:3-6) What seems to be the primary difference between Paul's ministry approach and that of Apollos? Why does this create competing allegiances at Corinth? How does Paul address the issue? Can you think of any divisions over style within the Christian community in your region? What should you do as a result of those divisions? https://www.joyfulheart.com/forums/topic/1854-q1-divisions/

7.2 Paul's Ministry in Ephesus (Acts 19)

Immediately after arriving in Ephesus, Paul senses a problem -- and opportunity -- all connected to Apollos.

John the Baptist Followers in Ephesus (Acts 19:1-7)

" 1  While Apollos was at Corinth, Paul took the road through the interior and arrived at Ephesus. There he found some disciples 2  and asked them, 'Did you receive the Holy Spirit when you believed?'

They answered, 'No, we have not even heard that there is a Holy Spirit.'

3  So Paul asked, 'Then what baptism did you receive?'

'John's baptism,' they replied.

4  Paul said, 'John's baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus.'

5  On hearing this, they were baptized into the name of the Lord Jesus. 6  When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied. 7  There were about twelve men in all." (Acts 19:1-7)

Presumably, Apollos hadn't had a chance to tell these disciples about Jesus before leaving for Corinth.

This is a fascinating account. When you meditate on it, you learn several things.

1. Presence of the Holy Spirit . Paul could tell that these "disciples" in Ephesus had not received the Holy Spirit. They had a basis of truth in their belief system, but no Holy Spirit living within them.

2. Faith in Jesus is a necessary foundation for receiving the Holy Spirit. These dozen men are wide open to instruction. They aren't at all resistant. But they still need to hear about Jesus and put their faith in him.

3. Baptism in Jesus' name is the way they express their faith in Jesus. I don't believe baptism saves us, but it is an important, early step in our faith journey.

4. Tongues and prophecy . When the Holy Spirit comes upon these disciples, "they spoke in tongues and prophesied." This was a similar manifestation to what the church had experienced at Pentecost (Acts 2:4), at Samaria (Acts 8:17, apparently), and at Caesarea (Acts 10:44-46).

5. Laying on of hands is the way the Holy Spirit's fulness is conveyed -- sometimes. The Holy Spirit's fulness is conveyed by the laying on of hands at Damascus (Acts 9:17), Samaria (Acts 8:17) and here at Ephesus (Acts 19:6). But on two other occasions, the Holy Spirit comes upon believers spontaneously (Acts 2:4; 10:44-46).

This raises obvious questions about the nature of the coming of the Holy Spirit, what Pentecostals refer to as the "baptism of the Holy Spirit." This isn't the place to go into a detailed study of the baptism of the Holy Spirit. For that, see Lesson 6 in my study, Disciple's Guide to the Holy Spirit (JesusWalk Publications, 2018), where I trace the use terms for the coming of the Spirit through Acts and the rest of Scripture. [246] In short, my conclusions are that the "baptism of the Holy Spirit" is a term synonymous with being "filled" with the Spirit, "receiving" the Holy Spirit, etc. I don't believe you have to speak in tongues to receive the Holy Spirit -- though it is a common experience, and one I have experienced.

Rather, if you have been "born again" by the Spirit, then you have received the Holy Spirit in all his fulness. You may not have entered into all the Spirit has for you, but He is fully present within you. Nevertheless, don't be satisfied with the level of your spiritual journey, whatever it is. Seek him to know him more deeply! (Philippians 3:8-14).

Paul's letters have a lot to say about walking with the Spirit and the Spirit-filled life. While I don't develop these teachings in this work, you'll find a great deal in my book mentioned above.

Regeneration by the Holy Spirit

The Holy Spirit and his work are pervasive in Acts and in Paul's writings, touching nearly every part of Paul's ministry, as you'll see by scanning the Theological and Practical Themes in this study.

However, I want to be specific about the Spirit's role in a person becoming a Christian. The Spirit is involved in every part.

• Prevenient Grace, where the Spirit works to prepare non-Christians.
• Faith in Christ, inspired by the Holy Spirit's work.
• Indwelling and Regeneration of the Spirit at the very time of conversion.
• Sanctification by the Spirit as we grow in Christ.

When Paul meets the dozen followers of John the Baptist in Ephesus, he senses that the Holy Spirit isn't dwelling within them -- though they are certainly open. So he explains about Jesus, they believe, and the Holy Spirit comes upon them in very manifest ways of speaking in tongues and prophecy. As mentioned above, tongues and prophecy aren't necessary indicators of the presence of the Spirit, but they are common, in the early church and today.

I want to talk about two very important aspects of the Holy Spirit in conversion: (1) regeneration and (2) indwelling. One does not precede the other, they happen simultaneously.

Regeneration relates to the change in our essential nature. Jesus teaches on being "born again" or "born of the Spirit" (John 3:3-8). This new birth has a theological name: "regeneration" (from English "regenerate," to be "formed or created again"). [247] The word occurs in Paul's letter to Titus:

" 5  He saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration [248] and renewal [249] of the Holy Spirit , 6  whom he poured out on us richly through Jesus Christ our Savior, 7  so that being justified by his grace we might become heirs according to the hope of eternal life." (Titus 3:5-7 ESV)

This is not just a freshening up what was there, but it is something new entirely:

"Therefore, if anyone is in Christ, he is a new creation ; the old has gone, the new has come!" (2 Corinthians 5:17)

"Neither circumcision nor uncircumcision means anything; what counts is a new creation ." (Galatians 6:15)

Indwelling of the Holy Spirit

Indwelling of the Holy Spirit is both the cause of regeneration as well as the blessed continual presence of God within us thereafter. Paul has much to teach us about this indwelling presence of the Spirit. He uses a number of analogies to describe this.

1. The Temple Analogy (1 Corinthians 6:19).

"Do you not know that your body is a temple of the Holy Spirit, who is in you , whom you have received from God?" (1 Corinthians 6:19)

The Spirit lives in our human bodies in the same way that God dwelt in the midst of God's people in the Holy of Holies in the Tabernacle and Temple in the Old Testament.

2. The House Analogy (Romans 8:9-11). The Spirit lives within us as one lives in a house.

" 9  You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you . And if anyone does not have the Spirit of Chris t, he does not belong to Christ. 10  But if Christ is in you , your body is dead because of sin, yet your spirit is alive because of righteousness. 11 And if the Spirit of him who raised Jesus from the dead is living ( oikeō ) in you , he who raised Christ from the dead will also give life to your mortal bodies through his Spirit, who lives in ( enoikeō [250] ) you." (Romans 8:9-11)

The phrase "lives in you" (NIV) or "dwells in you" (NRSV, ESV, KJV) uses the preposition en [251] plus the verb oikeō , "to reside in a place, live, dwell." [252] The noun-form oikos means "house" or "household." Notice that the Spirit of Christ in a person is the key and essential component of whether he or she is a Christian (verse 9). The Spirit is indispensable!

3. The Internet Analogy (1 Corinthians 2:10-16). Just as your computer can connect you to the Internet and the millions of databases connected to it, so the Holy Spirit within you connects your human spirit to the mind of Christ.

" 10  God has revealed it to us by his Spirit. The Spirit searches all things, even the deep things of God.... 16b "We have the mind [253] of Christ." (1 Corinthians 2:10, 16b)

4. The Spirit as an Anointing, a Seal and a Down Payment (2 Corinthians 1:21-22)

" 21  Now it is God who makes both us and you stand firm in Christ. He anointed us , 22  set his seal of ownership on us, and put his Spirit in our hearts as a deposit , guaranteeing what is to come." (2 Corinthians 1:21-22).

I discuss these analogies much more thoroughly in Lesson 5 of Disciple's Guide to the Holy Spirit (JesusWalk Publications, 2018). Truly, for Paul, the presence of the Spirit is the operating system for one's whole Christian life!

Ministry in the Synagogue at Ephesus (Acts 19:8-9)

As is his pattern in former missions in a new city, Paul begins in the synagogue. As you may recall, he had spoken briefly in this synagogue at the end of his Second Missionary Journey and his teaching had sparked a good deal of interest. Here is Luke's account of that brief encounter.

" 19  They arrived at Ephesus, where Paul left Priscilla and Aquila. He himself went into the synagogue and reasoned with the Jews. 20  When they asked him to spend more time with them, he declined. 21  But as he left, he promised, 'I will come back if it is God's will.' Then he set sail from Ephesus." (Acts 18:19-21)

Now Paul has returned, fully in God's will, to take up residence in Ephesus and minister there.

No doubt Paul meets this group of John the Baptist disciples in the Jewish quarter of Ephesus or perhaps the synagogue -- and leads them to Christ and Spirit-filled living. What a way to kick off his ministry there! Paul spends his first three months in Ephesus declaring Jesus the Messiah in the synagogue, before the leaders make it impossible for him to continue there.

"Paul entered the synagogue and spoke boldly there for three months, arguing persuasively about the kingdom of God. (Acts 19:8)

Three verbs describe Paul's synagogue ministry in this city. We see these verbs again and again in characterizing Paul's approach:

• Speaking boldly. [254]
• Dialoging, arguing. [255]
• Persuading. [256]

Paul isn't a neutral Bible teacher; he seeks to persuade! Paul speaks "freely, openly, fearlessly." Later, he asks the Ephesians, "Pray that I may declare [the gospel] fearlessly, as I should" (Ephesians 6:20). Paul speaks passionately. He argues from the Scriptures. And his passion is persuasive.

Rejection in the Synagogue (Acts 19:8a)

"But some of them became obstinate; they refused to believe and publicly maligned the Way." (Acts 19:8a)

There is a time when people are open to new truth, as the case when Paul first visits Ephesus (Acts 18:20), and during the first three months of his ministry there. There comes a point, however, when Paul has convinced all those who can be convinced (Acts 19:9). The others have hardened their position. Luke gives us three characteristics of this resistant group, three verbs in the present tense that suggests an ongoing state of affairs:

• Obstinate, stubborn. [257]
• Continued unbelief.
• Public condemnation [258] of Jesus' Way.

There's part of us that sometimes refuses to give up. We have hope that our opponents will change and come around to our view. And they may -- in 10 years! But in the meantime, the synagogue is filled with bitterness and rancor. Paul can no longer teach boldly there; he's no longer effective in that context. He is not kicked out of the synagogue this time, but he knows it is time to leave. (We see something similar in Acts 13:45-46 in Pisidian Antioch.)

As you'll recall, Jesus teaches his disciples not to stay in towns (or situations) where there is stubborn unbelief, but to shake the dust of the town off their feet and move on. In his hometown of Nazareth, Jesus can't do much ministry because of the prevalent unbelief in the town (Mark 6:5), unbelief that expresses itself in attempted murder (Luke 10:29).

I personally have sometimes resisted moving on. My excuse was, "I'm no quitter." But there are times I shouldn't have continued in my stubbornness. I should have listened. I should have obeyed my Master's direction! There is a time to move on.

School of Missions at the Lecture Hall of Tyrannus (Acts 19:9b-10)

"So Paul left them. He took the disciples with him and had discussions daily in the lecture hall of Tyrannus."(Acts 19:9b)

In Ephesus is a teacher named Tyrannus who owns a lecture hall. [259] It seems that Paul would rent the hall every afternoon and teach classes there. Morning was the normal time for activity in Greek cities; they were in the habit of taking a siesta beginning about 11 am that extended far into the afternoon. The Western Text of the Greek New Testament indicates that Paul had use of the lecture hall from 11 am to 4 pm -- the time when most Ephesians were resting. So it seems that Paul's students would forgo their siesta each day to sit under Paul's ministry. Now we come to a most interesting sentence:

"This went on for two years, so that all the Jews and Greeks who lived in the province of Asia heard the word of the Lord." (Acts 19:10)

Who is evangelizing the Roman province of Asia? Not Paul. He is teaching daily. Rather his students, the missionaries he is training in his school of missions, are learning from Paul and then spreading the gospel over the entire province. For example, the churches at Colossae, Laodicea, and Hierapolis (Acts 4:13), east of Ephesus, are begun by Paul's disciples (Colossians 2:1).

All the time he is teaching daily, Paul is also working as a tentmaker -- probably in the mornings (Acts 20:34-35). His tentmaking partners, Priscilla and Aquila, are now residing in Ephesus (Acts 18:26; 1 Corinthians 16:19), though by the end of Paul's Third Missionary Journey, they have moved to Rome (Romans 16:3).

Q2. (Acts 19:9-10) How did "all the Jews and Greeks who lived in the province of Asia" hear God's word from one apostle, who taught daily in Ephesus and didn't travel around. What do you think was going on that caused this kind of expansion? Why is it vital to evangelize in our great cities? https://www.joyfulheart.com/forums/topic/1855-q2-urban-evangelism/

7.3. Power Evangelism in Ephesus

"Power evangelism" is a term that describes evangelism that takes place as a result of acts of power by the Holy Spirit. As Paul told the Corinthian church:

" 4  My message and my preaching were not with wise and persuasive words, but with a demonstration [260] of the Spirit's power , 5  so that your faith might not rest on men's wisdom, but on God's power." (1 Corinthians 2:4-5)

We don't hear a lot about this in Acts, but here in Ephesus, we see some hints of what was going on. (Of course, the New Testament explains in considerable detail how Jesus' ministry was full of such power evangelism.)

Extraordinary Miracles (Acts 19:11-12)

Paul's ministry in Ephesus is marked by some amazing miracles.

" 11  God did extraordinary miracles through Paul, 12  so that even handkerchiefs and aprons that had touched him were taken to the sick, and their illnesses were cured and the evil spirits left them." (Acts 19:11-12)

The verb in verse 11 is in the imperfect tense, suggesting that the miracles kept on happening, that they weren't just a one-time occurrence. "Extraordinary" (NIV, ESV, NRSV), "special" (KJV) is a three-word phrase, literally, "not the ones having commonly occurred." [261] In other words, this isn't just a burst of miracles followed by no miracles. Rather, it is a series of uncommon miracles, of the kind that aren't usually seen.

Luke tells of people being cured and delivered from evil spirits by touching objects that Paul has touched -- in particular "handkerchiefs and aprons." Luke refers to cloths that had touched Paul, such as a cloth used to wipe away perspiration, [262] or "sweat-rags" tied around his head while he worked. [263] "Aprons" probably refers to a worker's apron Paul would have worn as a tentmaker. [264]

How are we to understand this? There are biblical precedents. Contact with the bones of Elisha brings a man back to life (2 Kings 13:21). A woman is healed by touching the hem of Jesus' garment (Luke 8:42b-48), as well as many others (Matthew 14:36; Mark 3:10; 6:56; Luke 6:19). People are healed in Jerusalem when Peter's shadow falls on them (Acts 5:15).

The history of Catholicism is rich in tales of relics of the saints which churches would keep in richly-decorated reliquaries. In this sense, "relic" refers to "the physical remains of a saint or the personal effects of the saint or venerated person preserved for purposes of veneration as a tangible memorial." [265] The great cathedrals of Europe were typically built by gathering relics, which then attracted wealth from pilgrimages of the faithful to view the relics (after paying a small entry fee) and seek healing from being in their presence. And some people were healed there. The money was used to build the cathedral, and perhaps purchase more relics.

Pentecostalism has seen this. I remember as a young man listening to radio programs where the evangelist offered to send out "anointed prayer cloths" to listeners who gave an offering. Pete Wagner relates an incident from Nigeria of a person raised from the dead as a result of placing a "blessed handkerchief" on a corpse with prayer in Jesus' name. [266]  

What's going on here? Is this some kind of belief in magic? Of course, it can become that. But I believe at its root, the objects are physical objects where faith can be focused. Healing evangelist Oral Roberts (1918-2009) would ask listeners to place their hands on their radio or television as a "point of contact" while he prayed for them. I think that's the idea.

We need to avoid magical beliefs, however, and keep our focus on the Living Christ himself. Particularly, we shouldn't be taking advantage of people's superstitions. We realize, however, that healing usually occurs through a person's faith and that sometimes a physical object can stimulate or encourage faith. That's my best understanding, though I've had no personal experience along that line. More on Signs and Wonders as Spiritual Weapons in Lesson 8.4 .

Exorcism by the Seven Sons of Sceva (Acts 19:13-17)

There was a lot going on in Ephesus while Paul was there. In particular, exorcisms, that is, casting out of demons. No doubt, Paul himself was casting out demons in Jesus' name (as he did in Philippi, Acts 16:16-18). In fact, exorcism and healing were common in the early church for hundreds of years after the apostles. [267] We'll examine exorcism further in the context of spiritual warfare in Lesson 8.4 .

Probably, because Paul and other believers in Ephesus were so effective and well known for exorcism, others outside the Christian community began to use Jesus' name in their incantations. The outcome was both sad and humorous.

" 13  Then some of the itinerant Jewish exorcists undertook to invoke [268] the name of the Lord Jesus over those who had evil spirits, saying, 'I adjure you by the Jesus whom Paul proclaims.' 14  Seven sons of a Jewish high priest named Sceva were doing this. 15  But the evil spirit answered them, 'Jesus I know, and Paul I recognize, but who are you?' 16  And the man in whom was the evil spirit leaped on them, mastered all of them and overpowered them, so that they fled out of that house naked and wounded." (Acts 19:13-16)

This isn't the first time people were attempting to cast out demons in Jesus' name. The Apostle John complains to Jesus,

"'Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us.' 39  But Jesus said, 'Do not stop him, for no one who does a mighty work in my name will be able soon afterward to speak evil of me.'" (Mark 9:38-39)

In another instance, Jesus warned that healing or casting out demons in his name didn't mean a person actually knew -- and was known by -- him (Matthew 7:21-23).

A magical papyrus from Egypt about 300 AD contains this kind instruction for exorcism (in part):

"Standing opposite [the sufferer], adjure him. The adjuration is this: 'I adjure thee by the god of the Hebrews, Jesu, Jaba, Jae, Abaroth, Aia, Thoth, Ele, Elo....'" [269]

This is just a part of a long list of names of gods and powers strung together supposed to have power over demons. It shows Jewish influence, but probably wasn't used by a Jew, certainly not an orthodox one anyway.

The idea of using Jesus' name in an exorcism is similar to our concept of power of attorney. One who uses Jesus' name claims authority to act with Jesus' own authority. It is a pretty awesome concept, one you see throughout the Gospels and Acts. [270]

The problem with the sons of Sceva is that they don't really believe in Jesus as their Lord. They aren't filled with the Holy Spirit and they don't have Jesus' authority. The demon recognizes it and calls their bluff.

This account suggests to me several things:

• Demons are real beings. Some branches of Christianity deemphasize or even laugh at concepts of the devil, demons, or even a hell. But to be true to the spirit of the Scriptures, you must accept that Jesus believed in them -- and conquered them!
• People in Ephesus recognized that there is power in Jesus' name.
• Demonic powers are aware of our authority when dealing with them. Of course, it is possible to have authority, but to be so unsure of ourselves (through unbelief and lack of experience) that our very real authority is challenged and we don't know how to assert it.
• Demons can speak through afflicted people. You can observe this several times in the New Testament. [271]
• People who are controlled by demons can exercise great physical strength, as in the case of the Gadarene demoniac (Mark 5:4; Luke 8:29).

If you've studied recent church history, then you are aware that the areas of greatest church growth in China and South America have involved signs and wonders. We need well-balanced, experienced, godly Christian exorcists in the Church today -- people who aren't finding a demon behind every bush, but are fully capable of confronting and casting out demons as needed. May God grant this ministry to his Church.

Burning Occult Books (Acts 19:18-19)

The incident with the sons of Sceva is widely reported in the entire city of Ephesus. Luke tells us: "And fear fell upon them all, and the name of the Lord Jesus was extolled" (Acts 19:17). Amazing! Here an action by non-believers brings glory to Jesus!

The incident also has a convicting effect on believers who have dabbled in the occult.

" 18  Also many of those who were now believers came, confessing and divulging [272] their practices. 19  And a number of those who had practiced magic arts brought their books together and burned them in the sight of all. And they counted the value of them and found it came to fifty thousand pieces of silver." (Acts 19:18-19)

Sometimes we believers participate -- or have participated -- in things we ought not. The occult, sexual immorality, etc. All the literature from such sources, including books, movies, and pornography, are likely to have been produced with demonic influence, which can expose us to those influences. To free ourselves we must repent. For the Ephesians, repentance involves confession of their sins and ridding their houses of occult books and burning them publicly. Books in those days were hand copied and thus quite expensive, but they needed to go -- not be sold and passed on to corrupt others, but destroyed.

The Ongoing Power of God in Ephesus (Acts 19:20)

Luke has given an example of God's power. Now he summarizes:

"In this way the word of the Lord spread [273] widely [274] and grew in power. [275] " (Acts 19:20)

"The word of the Lord" is another way to say "the gospel" or "the message." The Greek verbs are in the imperfect tense to emphasize the ongoing nature of God's work. As the ESV puts it, "The word of the Lord continued to increase and prevail mightily" (Acts 19:20).

Q3. (Acts 19:11-19) Why do so many contemporary churches expect to evangelize effectively in the 21st century without signs and wonders? What are we afraid of? How do we identify people in our congregations whom God has gifted with ministries of healing, faith, and miracles? What will it take to move in this direction for you? For your church? https://www.joyfulheart.com/forums/topic/1856-q3-power-evangelism/

Resolving in the Spirit (Acts 19:21-22)

God has been working powerfully. At this point in his ministry at Ephesus, Paul "resolved in the Spirit" what he would do after his time in Ephesus is over.

"Now after these events Paul resolved in the Spirit to pass through Macedonia and Achaia and go to Jerusalem, saying, 'After I have been there, I must also see Rome.'" (Acts 19:21)

He plans to go to Jerusalem via Macedonia and Achaia (that is, Corinth). This he does, as we'll see (Acts 20:1-5; 1 Corinthians 16:5) -- but not immediately.

Note the wording: "Paul resolved [276] in the Spirit," using a common idiom. The exegetical question is whether the verse refers to Paul's personal spirit or the Holy Spirit. The Greek construction can allow either. I am convinced, however, that the Holy Spirit is the reference, since later on, when confronted with various prophecies of trouble coming in Jerusalem, Paul responds that he is "compelled by the Spirit" to go to Jerusalem (Acts 20:22), which we'll see later in this lesson.

Paul also writes of his intentions to travel to Macedonia and Greece in his first letter to the Corinthians.

" 5  After I go through Macedonia, I will come to you -- for I will be going through Macedonia.... 8  But I will stay on at Ephesus until Pentecost, 9  because a great door for effective work has opened to me, and there are many who oppose me." (1 Corinthians 16:5, 8-9)

Timothy and Erastus Sent to Macedonia (Acts 19:22)

"And having sent into Macedonia two of his helpers, Timothy and Erastus, he himself stayed in Asia for a while." (Acts 19:22)

As part of what the Spirit is revealing, he sends a pair of co-workers to the churches in Macedonia -- Philippi, Thessalonica, Berea, and perhaps others. Among other things, they are getting the churches ready for the great offering being collected for the poor saints in Jerusalem.

We're familiar with Timothy, whom we met in Lesson 5.1 . Erastus is mentioned three times in the New Testament. Though Erastus is a common Greek name, [277] all three mentions may be the same person. If so, Erastus is a Corinthian disciple who has the important office of city treasurer in Corinth (Romans 16:23). [278] In Paul's final letter, Paul reports that Erastus "remained at Corinth" (2 Timothy 4:20).

That Paul has co-workers that he can send on sensitive missions says a lot for the apostolic team he has developed. This is not just Paul acting solo or with a single companion, but a well-trained and trusted team of workers that Paul directs.

7.4. Handling Persecution and Pressures

The silversmith riot in ephesus (acts 19:23-41).

In the midst of a powerful working of God in Ephesus, Satan attacks. The Christian movement has touched the city so profoundly that the silversmiths, who make silver shrines of Artemis, patron goddess of Ephesus, realize that their business has dropped dramatically. That have to do something.

So they stir up the crowd by rallying people around the goddess Artemis  in the amphitheater (which is still there to this day). Paul wants to speak to the crowd but his disciples wisely prevent him. The city clerk finally quiets the crowd, threatening that if they continue to riot, the Romans might take away some of the city's privileges. He tells them to take up the matter in the civil courts. The crowd finally disperses. (I am purposely skipping over this lightly in order have room to emphasize other things.)

A Quick Trip to Corinth and Possible Imprisonment

Though Luke doesn't mention it in Acts, Paul's letters suggest a "painful visit" to Corinth. Paul is trying via letters to correct problems in Corinth during his time in Ephesus. He apparently sends about four letters, of which we have only two. He also makes a quick trip, probably by boat across the Adriatic Sea, to try to resolve things in Corinth. It isn't successful. The only reference to this trip is:

"So I made up my mind that I would not make another painful visit to you." (2 Corinthians 2:1)

During Paul's ministry in Ephesus, Paul writes 1 and 2 Corinthians. In both these letters we get a sense of great spiritual battles Paul is undergoing -- at the same time as he is seeing great success and breakthroughs in ministry! He might have even been imprisoned for a time during this period. (See Appendix 3. Were the Prison Epistles Written from Ephesus? )

Victory and Opposition (1 Corinthians 16:9)

Paul hints of intense in 1 Corinthians (which was written during his Ephesian ministry).

"A great door [279] for effective [280] work has opened to me, and there are many who oppose me." (1 Corinthians 16:9)

Paul had planned to stay in Ephesus until Pentecost (late May or early June), but he ends up staying longer. It is a fruitful time, marked with miracles and a mass turning from the occult (Acts 19:11-20). This is probably the "great door for effective work" that Paul shares with the Corinthian church.

But whenever the Kingdom has a victory, Satan nearly always counterattacks. Paul's work is dangerous because of the enemies [281] he creates by turning people from idols and the occult to Jesus Christ. Not only the unbelieving Jews hate him, but also the pagan silversmiths.

This should be a lesson to us. We are not playing at religion; we are in a spiritual war zone. If we are effective in our work, spiritual forces will be upset by the shift in power and go after us. You may be loving and gentle like your Master, but that won't prevent you from making enemies -- if you are being effective. For every action in the spiritual realm you can expect a reaction, a pushback. Of course, if you're not having much effect, you won't make many enemies. (More in this in Lesson 8.1 on Spiritual Warfare).

Some people become afraid. What if Satan attacks me and my family? Jesus tells us not to be afraid of the opposition. Here are our marching orders:

"If anyone would come after me, he must deny himself and take up his cross daily and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me will save it." (Luke 9:23-24)

Fear is a normal reaction to attack. But if you let fear paralyze you and keep you from completing your mission, that's an indicator you haven't fully surrendered your life and future to Christ. Jesus tells his disciples to "take up your cross daily," by which he means, be willing to die each day if need be. Paul writes:

"I die every day -- I mean that, brothers -- just as surely as I glory over you in Christ Jesus our Lord." (1 Corinthians 15:31)

"I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me." (Galatians 2:20)

To the Philippians, who are threatened by their adversaries, Paul writes:

"I will know that you stand firm in one spirit, contending as one man for the faith of the gospel without being frightened in any way by those who oppose you. This is a sign to them that they will be destroyed, but that you will be saved -- and that by God." (Philippians 1:27b-28)

Overwhelming Pressure in Ephesus (2 Corinthians 1:8-10)

While 1 Corinthians is primarily an upbeat letter, 2 Corinthians, by contrast, reflects Paul's struggles. By the time 2 Corinthians is written, "those who oppose me" in Ephesus have taken a tremendous toll on the apostle. He writes candidly to the Corinthian believers and shares with them his intense pain. He opens up personally and with such transparency that they (and we) can begin to understand what he's been going through. Indeed, 2 Corinthians is by far the most revealing of any of Paul's letters about the depth of his suffering for the gospel.

Some scholars believe that Paul is describing a period in Ephesus in which Paul is imprisoned, and may have written some (or all) of the prison epistles. That may be the case. (See Appendix 3. Were the Prison Epistles Written from Ephesus?) But whether or not he is imprisoned at this time, Paul is undergoing a major spiritual and emotional battle.

I'm taking this time to examine a passage in 2 Corinthians so we can understand a bit of what Paul must be going though.

"We do not want you to be uninformed, brothers, about the hardships [282] we suffered in the province of Asia. We were under great pressure , [283] far beyond [284]  our ability to endure , [285] so that we despaired [286] even of life." (2 Corinthians 1:8)

Of course, Ephesus is the capital of the province of Asia. Paul is pushed to his limit and beyond. Some paraphrases get at the idea in more colloquial langage.

"It was so bad we didn't think we were going to make it." ( The Message ). "The burdens laid on us were so great and so heavy, that we gave up all hope of living" (Today's English Version, TEV). [287] "At that time we were completely overwhelmed; the burden was more than we could bear; in fact, we told ourselves that this was the end" (Phillips). [288]

Relying on God's Deliverance (2 Corinthians 1:9-10)

Paul's situation seems to involve the threat of death -- probably physical death, not just a metaphor.

"Indeed, in our hearts we felt the sentence [289] of death." (2 Corinthians 1:9a)

Some think Paul could be referring to some fatal illness. But it seems more likely to be some kind of external threat -- persecution and perhaps imprisonment.

But Paul doesn't linger there, wallowing in his misery. Rather, he looks at what he learned from this situation: trust.

" 9b But this happened that we might not rely on [290] ourselves but on God, who raises the dead. 10 He has delivered [291] us from such a deadly peril, [292] and he will deliver us. On him we have set our hope [293] that he will continue to deliver us." (2 Corinthians 1:9b-10)

Is Paul afraid of death? I don't think so, since later in this letter he talks about his desire to be "at home with the Lord" (2 Corinthians 5:8). But when we are threatened with bodily harm, especially a threat that continues for a period of time, it takes its toll on our emotional and physical well-being. Though we are believers in Jesus, we are still human. We are not immune to stress. Jesus wasn't immune to stress either (Luke 22:44).

When things are going well, we are prone to trust in our own resources. This event causes Paul to rely on God in a new way and to refocus his hope on God's deliverance, rather than on his own ingenuity and survival skills.

We'll consider other keys to handling stress and pressure in Lesson 8.3 , Praise and Prayer As Spiritual Weapons (Philippians 4:4-9). Paul concludes this section with a call for intercessory prayer (2 Corinthians 1:10b-11), which we'll consider at the end of this lesson.

Hard Pressed, but Not Crushed (2 Corinthians 4:8-12)

Later in the same letter, Paul comes back to the trauma he has experienced and is still experiencing. Paul is describing some kind of life-and-death struggle.

" 8 We are hard pressed on every side, but not crushed; perplexed, but not in despair; 9 persecuted, but not abandoned; struck down, but not destroyed." (2 Corinthians 4:8-9)

In this sentence, Paul lays out four pairs of words -- first, the difficulty, then second, the hope.

Word Pair 1. Pressure. "... Hard pressed [294] on every side, but not crushed" [295] (2 Corinthians 4:8a). Have you ever had a sinus headache, when your head seemed to be in a vise? This is a spiritual headache -- from multiple sources! Yes, you are under pressure, says Paul, but you have a way out -- you are not restricted to only that narrow space. You find freedom in God!

Word Pair 2. Confusion . "... Perplexed, [296] but not in despair" [297] (2 Corinthians 4:8b). You can identify with that! You wonder: What in the world is going on? Yes, Paul is confused at times -- perplexed, at a loss for what to do. But he finds God's help in it so that he isn't without someone to turn to.

Word Pair 3. Persecuted . "... Persecuted, [298] but not abandoned" [299] (2 Corinthians 4:9a). We have God's promise: "I will never leave you or forsake you" (Hebrews 13:5, NRSV, quoting Deuteronomy 31:6). Sometimes we feel alone, but we are not. Jesus said to us disciples, "surely I am with you always, to the very end of the age" (Matthew 28:20).

Word Pair 4. Struck Down, "... Struck down, [300] but not destroyed" [301] (2 Corinthians 4:9b). Paul was probably struck down literally considering all the physical violence directed his way (2 Corinthians 11:23-25). But in its figurative sense, this happens to us a lot. We "get the wind knocked out of our sails." We "take a hit" that "throws us for a loop." We have devastating circumstances that we don't bounce back from right away. We think that we can never endure this! Here, Paul is probably talking about destruction not in eternal terms, but more in physical and psychological terms.

The Message paraphrase renders these word pairs in the vernacular:

" 8 We've been surrounded and battered by troubles, but we're not demoralized; we're not sure what to do, 9 but we know that God knows what to do; we've been spiritually terrorized, but God hasn't left our side; we've been thrown down, but we haven't broken."

In the natural order, we'd be wiped out by all this conflict and pressure, threat and blows. But through Jesus' power, Paul endures. Jesus told his disciples:

"I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world." (John 16:33)

Death in Us, Life in You (2 Corinthians 4:10-12)

Everyone in the world is seeking to be happy. It's natural to avoid pain and suffering at all costs. But paradoxically, this can be a deceptive path. The saying, "No pain, no gain," applies to physical exercise, but also to spiritual growth and to serving God. In the verses that follow, Paul shares this unique -- and unpopular -- insight.

"We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body." (2 Corinthians 4:10)

All -- even sinners -- experience problems. Christians too. But we also share in Christ's sufferings, especially when we take righteous actions that expose others' sin and selfishness. Paul told Timothy:

"Everyone who wants to live a godly life in Christ Jesus will be persecuted." (2 Timothy 3:12)

Jesus told his disciples:

"No servant is greater than his master. If they persecuted me, they will persecute you also. If they obeyed my teaching, they will obey yours also." (John 15:20)

Given the fact of suffering, it's instructive to see how Christ can use it to work out his purposes.

" 10 We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body. 11 For we who are alive are always being given over to death for Jesus' sake, so that his life may be revealed in our mortal body. 12 So then, death is at work in us, but life is at work in you." (2 Corinthians 4:10-12)

When we are exposed to struggle, stress, and pain, our inner self is exposed. People can see us for what we are. If we're sniveling cowards, that will become obvious. If we exhibit God's grace under pressure, people will see that as well. When we suffer, people can see Jesus' work within us and will be attracted to the authenticity they see. That's why Paul talks about his weaknesses and sufferings so much. His opponents at Corinth, the so-called "super-apostles" (2 Corinthians 11:5; 12:1), boasted without cause and had never suffered for Christ.

Paul doesn't enjoy persecution or the physical pains he experiences in scourgings, stonnings, or having his hands manacled to a dungeon or soldier. But Paul isn't afraid of death. At some points he even welcomes it (Philippians 1:20-24; 2 Corinthians 5:8). But he knows that his sufferings reveal Christ's reality to others. So he is able to be transparent and real. Christ's life "may be revealed in our mortal body," if we are surrendered to him. We experience problems, but others are blessed by seeing God's grace in action in our lives.

Trouble has a way of cracking the earthenware pot, but that just allows others to see the glory of the treasure that lies within (2 Corinthians 4:7).

Intercessory Prayer (2 Corinthians 1:10b-11)

After talking about the overwhelming pressure he has faced, Paul is eager for the prayers of the saints as they call out to God on his behalf.

" 10b ... He will continue to deliver us, 11 as you help us by your prayers . [302] Then many will give thanks on our behalf for the gracious favor [303] granted us in answer to the prayers of many ." (2 Corinthians 1:10b-11)

The exact mechanism of how prayer works is a mystery to us. It is natural, of course, to call out to God for help when we're in trouble, just like a child would call for a parent. But since God is both omnipresent and omniscient, why doesn't he just help us without us having to ask? And why should the prayers of many influence God more than the prayers of one person? The Bible doesn't really answer these philosophical questions.

But we see again and again in Paul's writings a reliance on the prayers of others to call on God for him. For example:

" Pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints. Pray also for me, that whenever I open my mouth, words may be given me so that I will fearlessly make known the mystery of the gospel, for which I am an ambassador in chains. Pray that I may declare it fearlessly, as I should." (Ephesians 6:18-20) [304]

Jesus teaches his disciples to pray by his own example of personal prayer and intercession (Luke 22:31-32; John 17:9-11). The united prayer that the early church practiced surely resulted from Jesus' teaching while he was with them (Acts 1:14; 2:42; 4:31; 6:4; etc.). One of Jesus' keys to prayer is praying with one mind, in one accord. [305]

"Again, I tell you that if two of you on earth agree [306] about anything you ask for, it will be done for you by my Father in heaven. For where two or three come together in my name, there am I with them." (Matthew 18:19-20)

Yes, we all face struggles, but as we pray for one another, we see God's deliverance.

Q4. (2 Corinthians 1:8-9; Ephesians 6:18-20) What portion of Paul's "overwhelming pressure" was due to spiritual warfare, do you think? How much can be attributed to the "normal" struggles of life? Why is intercessory prayer for leaders and for one another so important? https://www.joyfulheart.com/forums/topic/1857-q4-pressures/

Lessons for Disciples

Paul's ministry in Ephesus gives us lots to think about. Here are a few of the lessons of this section.

• Apollos is an eloquent man who uses his gifts to declare Jesus. But his very gifts cause comparisons with Paul -- and divisions in the church (1 Corinthians 1:11-12; 3:3-6). Comparing one servant of God to another isn't useful (Galatians 6:4), and can be divisive. We must work hard to avoid comparisons and divisions, and work for the unity of the church (Ephesians 4:1).
• Personal commitment and faith in Christ (which Christian baptism represents) are necessary for the Holy Spirit to come into our hearts and regenerate us (Acts 19:1-7).
• Paul's faithful two-year public teaching in Ephesus, the leading city of the province, results in evangelization of the entire province of Asia (Acts 19:9-10). Instead of deserting the great inner cities, we must work to have a powerful Christian witness there, for cities influence a large region around them.
• One of the reasons Paul's ministry in Asia is so effective is the presence of signs and wonders, "extraordinary miracles" (Acts 19:11-12), exorcisms (Acts 19:13-17), and breaking of occult strongholds (Acts 19:18-19) We need to encourage evangelists and their teams to seek God to minister in the supernatural with "power evangelism" to see the greatest harvest. Miracles don't produce saving faith, but they gain a sympathetic audience for the saving gospel.
• With spiritual victories, we shouldn't be surprised that Satan strikes back as he did with the silversmith riot (Acts 19:23-41). Amidst great successes, Paul experiences "overwhelming pressure" in Ephesus (2 Corinthians 1:8-9a).
• Facing overwhelming pressure, Paul learns to rely on God even more. Through it all he trusts God to deliver him (2 Corinthians 1:9-10)
• When people see us trusting God under great difficulty, they can see the authenticity of our faith, and can also see Christ in us. He can use suffering for his great purposes (2 Corinthians 4:7, 10-12).
• After talking about his overwhelming struggles, Paul calls for the intercessory prayers of the saints. God answers prayer; we must continually pray for one another (2 Corinthians 1:10b-11; Ephesians 6:18-20; Matthew 18:19-20).

Father, thank You that You can help your servants to endure tremendous pressures and still be able to serve You effectively. Teach us to rely on You more. Teach us to pray. Give us courage when we're ready to quit. In Jesus' name, we pray. Amen.

"Make every effort to keep the unity of the Spirit through the bond of peace." (Ephesians 4:3, NIV)

"[Paul] took the disciples with him and had discussions daily in the lecture hall of Tyrannus. This went on for two years, so that all the Jews and Greeks who lived in the province of Asia heard the word of the Lord." (Acts 19:9b-10, NIV)

"My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit's power, so that your faith might not rest on men's wisdom, but on God's power." (1 Corinthians 2:4-5, NIV)

"God did extraordinary miracles through Paul, so that even handkerchiefs and aprons that had touched him were taken to the sick, and their illnesses were cured and the evil spirits left them." (Acts 19:11-12, NIV)

"In this way the word of the Lord spread widely and grew in power. " (Acts 19:20, NIV)

"A great door for effective work has opened to me, and there are many who oppose me." (1 Corinthians 16:9, NIV)

"I die every day -- I mean that, brothers -- just as surely as I glory over you in Christ Jesus our Lord." (1 Corinthians 15:31, NIV)

"We do not want you to be uninformed, brothers, about the hardships we suffered in the province of Asia. We were under great pressure, far beyond our ability to endure, so that we despaired even of life. Indeed, in our hearts we felt the sentence of death. But this happened that we might not rely on ourselves but on God, who raises the dead. He has delivered us from such a deadly peril, and he will deliver us. On him we have set our hope that he will continue to deliver us, as you help us by your prayers. Then many will give thanks on our behalf for the gracious favor granted us in answer to the prayers of many." (2 Corinthians 1:8-11, NIV)

"But we have this treasure in jars of clay to show that this all-surpassing power is from God and not from us. We are hard pressed on every side, but not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed. We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body." (2 Corinthians 4:7-10, NIV)

"Pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints. Pray also for me, that whenever I open my mouth, words may be given me so that I will fearlessly make known the mystery of the gospel, for which I am an ambassador in chains. Pray that I may declare it fearlessly, as I should." (Ephesians 6:18-20, NIV)

[240] Epistērizō , BDAG 381. The word is used similarly in Acts 14:22; 13:32, 41. Danker, explains, "in our literature, of believers in connection with their commitment and resolve to remain true, especially in the face of troubles." Thayer terms it a later Greek word, and defines it, "to establish besides, strengthen more; to render more firm, confirm" (Thayer, p. 243). This is a compound word, epi-, "again," accumulation, repetition," + stērizō , "to make stable, place firmly, set fast, fix."

[241] Information for this section came primarily from Clinton E. Arnold's articles: "Ephesians, Letter to the," DPL, pp. 238-249; and "Ephesus," DPL, pp. 249-253.

[242] "Learned" (NIV), "eloquent" (ESV, NRSV, KJV)) is logios , "eloquent," then "learned, cultured" (BDAG 598). Danker says "either meaning is probable, even though the ancient versions prefer the first." Gerhard Schrenk says, "This word has two meanings, a. 'eloquent' and b. 'educated' or 'learned.' Sense b. is more common in Philo and Josephus. The only New Testament instance is in Acts 18:24, where Apollos is called logios . In the light of Acts 18:25 and 1 Corinthians 1:12, 'eloquent' is often preferred here, but the accompanying clause would also justify 'learned'" (G. Schrenk, TDNT 4:168-192).

[243] "Great fervor" (NIV), "burning enthusiasm" (NRSV), "fervent in spirit" (ESV, KJV) is the noun pneuma , "spirit" plus the verb zeō , literally, "boil, seethe," here, figurative of emotions, anger, love, eagerness to do good or evil, "to be stirred up emotionally, be enthusiastic/excited/on fire" (BDAG 426). Believers are encouraged to be this way (Romans 12:11).

[244] "Speak boldly" is parrēsiazomai , "express oneself freely, speak freely, openly, fearlessly" (BDAG 782, 1).

[245] Bruce, Acts , p. 383. Bruce cites 1 Corinthians 4:9; 16:12 to support his view.

[246] More information can be found in Lesson 6. Baptized with the Holy Spirit (www.jesuswalk.com/spirit/06_spirit_baptized.htm) and an essay, 'Spirit Baptism, the New Birth and Speaking in Tongues' (www.joyfulheart.com/scholar/spirit-baptism.htm).

[247] Merriam-Webster Dictionary. Theologian Wayne Grudem puts it this way: "Regeneration is a secret act of God in which he imparts new spiritual life to us" ( Systematic Theology , p. 699).

[248] "Regeneration" (ESV, KJV), "rebirth" (NIV, NRSV) in verse 5 is the Greek noun palingenesia , "the state of being renewed, renewal," here, "experience of a complete change of life, rebirth" of a redeemed person. (BDAG 75, 2) "Renewal" in verse 5 is the Greek noun anakainōsis , "renewal," from ana- , "again" and kainōsis , "renovation, renewal" ( Liddell-Scott Greek Lexicon ) .

[249] "Renewal" (NIV, NRSV, ESV), "renewing" (KJV) is anakainōsis , a Greek word not found outside of Christian literature, "renewal," of a person's spiritual birth, in Titus 3:5 and Romans 12:2 (BDAG 64), "a renewal, renovation, complete change for the better" (Thayer 342). This is a compound verb from ana- , "anew," repetition, renewal + kainizō , "to make new."

[250] The verb enoikeō with the preposition en means "live, dwell (in)." (BDAG 338).

[251] En , "in," marker of a position defined as being in a location, in, among" (BDAG 326, 1).

[252] Oikeō , BDAG 694, 1.

[253] The word "mind" is nous . It doesn't mean "brain," since the ancients didn't understand what that organ does in the way we do. Rather it refers to "the faculty of intellectual perception, mind, understanding." Here, our verse may have the nuance, "result of thinking, mind, thought, opinion" (BDAG 680, 3).

[254] "Spoke boldly" is parrēsiazomai , "express oneself freely, speak freely, openly, fearlessly" (BDAG 782, 1). We've seen previously: Acts 9:27-28; 13:46; 14:3; 18:26, and see it later in Acts 26:26; Ephesians 6:20.

[255] Dialegomai , "to engage in speech interchange, converse, discuss, argue," also, "inform, instruct" (BDAG 232).

[256] Peithō , "to cause to come to a particular point of view or course of action," here, in a good sense, "convince," also, "persuade, appeal to" (BDAG 791, 1a, b).

[257] "Obstinate" (NIV), "stubborn/ly" (ESV, NRSV), "hardened" (KJV) is the verb sklērynō , primarily, "harden," here in a figurative sense, "to cause to be unyielding in resisting information, harden" (BDAG 930, b).

[258] "Maligned" (NIV), "speak evil of" (ESV, NRSV, KJV) is kakologeō , literally, "speak evil of, revile, insult someone" (BDAG 500).

[259] "Lecture hall" (NIV, NRSV), "hall" (ESV), "school" (KJV) is scholē , primarily, "leisure," which frequently implied opportunity for intellectual pursuits, especially through lectures: "lecture hall" (BDAG 982).

[260] "Demonstration" is apodeixis , "a pointing away to something for the purpose of demonstration, proof (especially, of or for an intervention by a divinity)." In 1 Corinthians 2:4-5, it is literally, "proof of spirit and power," that is, proof consisting in possession of the Holy Spirit and miracle-working power (BDAG 109).

[261] The verb is tynchanō , "to prove to be in the result, happen, turn out" (BDAG 1019, 2d).

[262] "Handkerchiefs" is soudarion . This is a Latin loanword that means "face-cloth for wiping perspiration," corresponding somewhat to our "handkerchief." However, the word here probably is simply "a cloth," as it is in John 11:22; 20:7; and Luke 19:20 (BDAG 934).

[263] Bruce, Acts , p. 389.

[264] "Aprons" is another Latin loanword, simikinthion , "apron," such as is worn by workers (BDAG 923).

[265] Wikipedia article on "Relic."

[266] Wagner, Acts , pp. 437-438. He cites the story of William Kumyui, pastor of a huge Deeper Life Church in Logos, Nigeria.

[267] See online article by Christian Dumitrescu, "Historical Survey of Healing and Exorcism," Journal of Adventist Mission Studies , Vol. 11 (2015), No. 2, pp. 25-44, especially pp. 28-30.

[268] "Invoke (NIV, ESV), "use" (NRSV), "call over them" (KJV) is onomazō , "to give a name to, "here, "to pronounce a name or word, name a name, use a name/word" (BDAG 714, 2).

[269] From Paris Magical Papyrus, published by C. Wessely, "Geriechische Zauber Papyri von Paris und London" (1888) in C.K. Barrett, The New Testament Background: Selected Documents (Harper & Row, 1961), p. 32.

[270] Matthew 7:22; Mark 16:17; Acts 3:6, 16; 4:7; 9:34; 16:18.

[271] Acts 16:17-18; Matthew 8:29-31; Mark 1:24, 34; 5:9-13; Luke 4:33-35; 8:28-32.

[272] "Divulging" (NIV, ESV), "disclosed" (NRSV), "shewed" (KJV) is anangellō , generally, "to provide information, disclose, announce, proclaim, teach" (BDAG 59, 2).

[273] "Spread" (NIV), "grew" (NRSV, KJV), "increase" (ESV) is auxanō , "to become greater, grow, increase" (BDAG 151, 2b).

[274] "Mightly" (ESV, NRSV, KJV), "widely ... in power" (NIV) is the prepositional phrase, kata kratos , "according to power, might."

[275] "Grew in power" (NIV), "prevail" (ESV, NRSV, KJV) is ischyō , "to be in control, have power, be mighty" (BDAG 434, 3).

[276] The verb translated "decided" (NIV), "resolved" (ESV, NRSV), "purposed" (KJV) is the very common tithēmi , "put, place." Here it is used in a special expression: "have (in mind)," used with "heart" (Luke 21:14) "come to think of something, contrive something in one's mind" (Acts 5:4), and with "ears" (Luke 9:44). Bruce quotes J.H. Kennedy that it "seems intended to describe a purpose formed with intense earnestness" (Bruce, Acts , p. 394, fn. 32).

[277] Erastos , "beloved," from eraō , "to love," from which we get our word "erotic."

[278] F.F. Bruce doesn't consider it likely that Erastus the treasurer is the same person as the Erastus that Paul sends with Timothy to Macedonia. The Erastus who is treasurer of Corinth seems to be mentioned in an inscription found in Corinth in 1929: "Erastus, procurator of public buildings, laid this pavement at his own expense" (Bruce, Acts , p. 395, fn. 36).

[279] The idiom of opening a door indicates opportunity (2 Corinthians 2:12; Colossians 4:3; Acts 14:27).

[280] "Effective" (NIV, NRSV), "effectual" (KJV) is energēs , "pertaining to practical expression of capability, effective, active, powerful" (BDAG 335).

[281] "Who oppose me" (NIV), "adversaries" (NRSV, KJV) is the verb antikeimai , "be opposed to someone, be in opposition to" (BDAG 89). It is a compound verb, anti- , "against" + keimai , "to lie."

[282] "Hardships" (NIV), "affliction" (NRSV), "trouble" (KJV) in verse 8 is thlipsis , which we saw in verse 4 above.

[283] The phrase, "we were under ... pressure" (NIV), "we were so utterly burdened" (ESV), "we were ... crushed" (NRSV), "we were pressed" (KJV) employs the verb bareō , "to press down as if with a weight, weigh down, burden," so the clause would read, "we were burdened altogether beyond our strength" (BDAG 166, b).

[284] The noun hyperbolē (from which we get the English word "hyperbole") describes a "state of exceeding to an extraordinary degree a point on a scale of extent." With the preposition kata , it carries the meaning, "to an extraordinary degree, beyond measure, utterly" (BDAG 1032).

[285] The noun is dynamis (from which we get our word "dynamic"), "power." It is preceded by the preposition hyper , here connoting "over and above, beyond, more than," in the sense of excelling, surpassing (BDAG 1030, B).

[286] "Despair" is exaporeō , "to be at a loss psychologically, be in great difficulty, doubt, embarrassment" (BDAG 345). This is a compound verb from aporeō , "to be in a confused state of mind," the extent of which is heightened by the appended preposition ek- , which carries the idea here of "utterly, entirely (Thayer 192, ek , VI-6).

[287] Today's English Version (Third edition; American Bible Society, 1966, 1971).

[288] J. B. Phillips, The New Testament in Modern English (Macmillan, 1947, 1958).

[289] "Sentence" is apokrima , "official report, decision" (BDAG 113). "An official resolution that decides a matter" (Friedrich Büchsel, krinō, ktl ., TDNT 3:933-954). In this case the "sentence of death" seems to be Paul's own assessment, since he the sentence as literally "in ourselves" (KJV), rather than from some magistrate or court.

[290] "Rely on" (NIV, NRSV), "trust in" (KJV) is peithō , "depend on, trust in." (BDAG 792, 2a).

[291] "Delivered" (NIV) is rhyomai , "to rescue from danger, save, rescue, deliver, preserve someone" (BDAG 907).

[292] He thinks he is a "goner." "Deadly peril" (NIV, NRSV), "death" (KJV), literally "so great a death," thanatos , "death," here, "danger of death" (BDAG 443, 1c).

[293] "Set our hope" (NIV, NRSV), "trust" (KJV) is elpizō , "to look forward to something, with implication of confidence about something coming to pass, hope, hope for," here, specifically, "put one's confidence in someone or something" (BDAG 319, 1c).

[294] "Hard pressed" (NIV), "afflicted" (ESV, NRSV), "troubled" (KJV), not just in one area at a time but "on every side." These are multiple pressures. The verb is thlibō , which has the basic idea of "to press, compress, make narrow." Here it is used figuratively, "to cause to be troubled, oppress, afflict" (BDAG 457, 3).

[295] "Not crushed" (NIV, NRSV, ESV), "not distressed" (KJV) is the negative particle plus stenochōreō . The verb means basically, "to confine or restrict to a narrow space, crowd, cramp, confine, restrict." Figuratively, it means, "to be in a circumstance that seems to offer no way out, be distressed" (BDAG 492, 2).

[296] "Perplexed" is aporeō . It has the basic meaning, especially found in ancient Greek papyrus documents, of "to be without resources." From this evolved the meaning, "to be in a confused state of mind, be at a loss, be in doubt, be uncertain" (BDAG 119).

[297] "Not in despair" (NIV, KJV), "not driven to despair" (NRSV, ESV) is exaporeō , "to be at a loss psychologically, be in great difficulty, doubt, embarrassment" (BDAG 345; Thayer 222). This is a compound verb from the root of aporeō , the first word in the pair. The preposition ex - compounded to this verb adds the idea of "entirely, utterly" (Thayer 192, VI, 6).

[298] "Persecuted" is diōkō . Literally, it means, "to make to run or flee, put to flight, drive away." But most of the time in the New Testament, it means, "to harass someone," especially because of beliefs, "trouble, molest, persecute" (BDAG 254, 2; Thayer 153, 2). In ancient Greek papyrus documents it sometimes means, "to accuse."

[299] "Abandoned" (NIV), "forsaken" (NRSV, ESV, KJV) is enkataleipō , "to separate connection with someone or something, forsake, abandon, desert" (BDAG 273, 2).

[300] "Struck down" (NIV, NRSV, ESV), "cast down" (KJV) is kataballō , "to strike with sufficient force so as to knock down, throw down, strike down" (BDAG 514, 2).

[301] "Not destroyed" is apollymi , "destroyed," here in the middle voice, "perish, be ruined" (BDAG 116, 1bα).

[302] "Help" (NIV), "join in helping" (NRSV), "helping together" (KJV) is synypourgeō , "join in helping, co-operate with by means of something" (BDAG 977). This is a triple compound verb syn- , "along with" + hypo , "under" + ergō , "to work, toil." "Prayers" is deēsis , "entreaty," in the New Testament, "urgent request to meet a need, exclusively addressed to God, prayer" (BDAG 213).

[303] "Gracious favor" (NIV), "blessing" (NRSV), "gift" (KJV) is charisma , "that which is freely and graciously given, favor bestowed, gift" (BDAG 1081, a).

[304] Also Romans 15:30-32; Colossians 4:2-4; Philippians 1:19; 2 Thessalonians 3:1-2; James 5:16-18.

[305] Acts 1:14. "Together" (NIV, NRSV), "one accord" (KJV) is homothymadon , "with one mind / purpose / impulse" (BDAG 706), from homos , "one and the same, common" + thymos , "passion."

[306] Symphōneō , "to have come to an agreement about something, be of one mind, agree" (BDAG 963, 3).

Apostle Paul - Passionate Discipleship

You can purchase one of Dr. Wilson's complete Bible studies in PDF, Kindle, or paperback format -- currently 48 books in the JesusWalk Bible Study Series.

• Abraham, Faith of
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• Songs of Ascent (Psalms 120-134)
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• Sermon on the Mount (Mt 5-7)
• Luke's Gospel
• John's Gospel
• Seven Last Words of Christ
• Jesus and the Kingdom of God
• Resurrection and Easter Faith
• Early Church (Acts 1-12 )
• Apostle Paul (Acts 11-28)

Pauline Epistles

• Romans 5-8 (Christ-Powered Life)
• 1 Corinthians
• 2 Corinthians
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• Colossians, Philemon
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• JesusWalk: Beginning the Journey
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• Names and Titles of God
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Mission Bible Class

Paul and the Dark Powers at Ephesus

Suggested Emphasis: Jesus is more powerful than any power in heaven or earth.  Trusting in practices such as sorcery, magic, witchcraft, or horoscopes is trusting in another power above Jesus.

Memory Verse: “ God made Christ more important than all rulers, authorities, powers, and kings. Christ is more important than anything in this world or in the next world.  God put everything under his power. And God made him the head over everything for the church.” Ephesians 1:21-22, ICB

Story Overview:

During his third missionary journey, Paul returned to Ephesus and spent three years there. He taught about Jesus in the synagogue and a city school. Some of the most unusual miracles in the Book of Acts occurred during Paul’s stay in Ephesus. They were so convincing that magicians and sorcerers burned their expensive sorcery books and turned to God. So many people stopped worshipping idols (and buying idol statues) that a silversmith named Demetrius led a riot against Paul.

Background Study:

Click here for an overview of the Book of Acts

Paul was both an apostle and a missionary.  After spending time with his sending and sponsoring church (Antioch), he set off over land for what has come to be called his 3rd Missionary Journey (Acts 18:23) . Before arriving in Ephesus; Paul passed through places where he had established churches on his earlier journeys.

Today, the excavated ruins of ancient Ephesus are located near modern-day Selcuk, Turkey .  Ephesus was known as the city that contained one of the “Seven Wonders of the Ancient World”-the Temple of Artemis .  In some versions of the Bible, the alternative name of the Roman goddess, Diana, is used in this passage as she was sometimes equated with the Greek goddess Artemis.

Paul’s message about the power of Jesus proved to be a challenge to the city of Ephesus. Even the followers of Jesus were confronted by a message about spiritual matters. Twelve of the followers were still teaching the baptism of John the Baptist.  Years earlier, when John the Baptist had taught about baptism, he taught people to repent in anticipation of the Messiah’s arrival.  John said that one greater than he would follow him.  Years had passed since that time. Now, after the death, burial and resurrection of the Messiah (Jesus), baptism had taken on a new meaning. John’s baptism was now obsolete.

In a city where “spirits” were discussed a lot it was important that followers of Jesus understood that the Holy Spirit was a gift from God that was bestowed on Christians at their baptism. This is the same message Peter had preached in his Sermon at Pentecost .

“Peter said to them, “Change your hearts and lives and be baptized, each one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. This promise is for you. It is also for your children and for all who are far away. It is for everyone the Lord our God calls to himself.” Acts 2:38-39, ICB

Many Jews did not accept what Paul was teaching. After 3 months, Paul moved on to a public lecture hall (Hall of Tyrannus) and taught for two years. Ephesus was a busy port city with many visitors passing through.  Preaching in this public place allowed many to hear the message of Jesus.

The “Good News” was actually “Bad News” for the evil spirits and many practitioners of false worship in Ephesus . Some people accepted the good news, and some did not.

• (Acts 19:13-17) A group of priests were humiliated when they attempted to use the name of Jesus like an incantation to cast out a demon.
• (Acts 19:18-20)   Many sorcerers and those who followed this practice renounced the powers of darkness and confessed that Jesus was the world’s true king.  Many made their confessions public by burning their sorcery scrolls.
• ( Acts 19:21-41 ) Led by a silversmith, Demetrius, artisans began to revolt against this competition for their trade. Who would want to purchase silver images of Artemis if Jesus was more powerful? This culminated in an angry and loud crowd gathering at the city  amphitheatre .  Eventually, a city clerk calmed the crowd and dispersed it.

Following this uprising, Paul met with the disciples and then left Ephesus.

These events in Ephesus show that we do not have to live in fear.  God is above all powers and gives us what we need to fight any trick Satan throws.

• Ephesians 6:10-18
• Romans 8:37-39
• Ephesians 1:18-23

Special Note to the Teacher:

The Bible is clear about God’s supremacy, but even within the same family or church, there may be different interpretations of how that applies to various literature, television shows, or movies that children are exposed to. What one family might allow as a “harmless fantasy,” another might steer their children away from as actually spiritually harmful or wrong. So be respectful of this and apply discernment and diplomacy.

Wherever one places boundaries, it would be wrong to deny or avoid the important subject of spiritual warfare.  As a teacher, become familiar with the subject through articles like this one at christiananswers.net , especially if you teach older or very curious children.

Way to Introduce the Story:

Find examples of horoscopes in magazines or newspapers and bring them to class. (You might think of other examples that are familiar to the children (psychics, crystal balls, etc.) Discuss the fact that people who use these try to predict the future. “Some people say that there are hidden powers or that the stars can tell them what will happen in the future. Let’s read what the bible says about the future–read Ecclesiastes 8:7 . No one knows what will happen in the future except for God. In today’s story we will learn about a time when Paul visited a city where lots of people thought they could do sorcery and magic and predict the future.” top

(Note: This story contains many elements. If you are teaching younger children, I suggest choosing only one part of the story to concentrate on. Perhaps tell the part about the silversmiths being angry because they couldn’t sell their idols.)

Paul was a missionary. The church in the city of Antioch sent Paul on several “Missionary Journeys” to tell people about Jesus. Today, we will learn about something that happened on Paul’s “Third Missionary Journey” when he was in the city of Ephesus.

As Paul entered Ephesus, he met a small group of people who followed Jesus. While they were talking, Paul realised that these men only knew part of the truth about baptism. They had only heard about what John the Baptist used to teach. Paul told them that now, since Jesus had died on the cross and came back to life, baptism had a new meaning. When baptised in the name of Jesus, people received the gift of the Holy Spirit. The Holy Spirit would come and live in them. The Holy Spirit would always be with them, helping them follow God.

The men were so happy to hear about this and were baptised in Jesus’ name. After their baptism, an amazing thing happened. The Holy Spirit displayed his wonderful power to them through miracles.

By the power of the Spirit, the men immediately began to speak in other languages that they had never studied in a language class. This is called “speaking in tongues.”

Then they began saying messages straight from God. This miracle is called “prophesying”. These extraordinary miracles helped these men understand that God’s Spirit was for everyone who followed and obeyed him.

For two years, Paul continued to tell the people of Ephesus about Jesus and the Holy Spirit. He wanted everyone to understand that God, Jesus, and the Holy Spirit were stronger than any other power. Paul performed many miracles in the city of Ephesus.

Some people took the handkerchiefs and clothes that Paul had used and touched sick people with them. The power of God was so strong that just the touch of these clothes made them well. Evil spirits would also leave people when the clothes touched them.

But some people tried to use God’s power in bad ways. They thought they could just SAY the name of Jesus and they could make bad spirits leave people. But that did not work. Jesus’s name is very important and special, and it cannot be used like a magic trick.

Other people in Ephesus listened to what Paul was teaching. They realised the power of God was stronger than their false gods and spirits. They began to follow Jesus.

God does not want Christians to treat other powers like they are as good as or better than Him. So, some people who had practiced sorcery lit a fire and burned their dark magic and sorcery instruction books. They trusted only in God’s power now.

The city of Ephesus was very famous for worshipping a false goddess named Artemis. Everyone, even from faraway cities, had heard of the big, beautiful temple in Ephesus. People would go to the temple to worship, but they did not go to the temple to worship Jesus or God. This whole building and its big statues were built in honour of Artemis.

People thought Artemis of the Ephesians had power, and they worshipped and bowed down to her.

Some silversmiths made statues of Artemis or the temple and sold them at the marketplace. These statues were very popular, and the silversmiths could make a lot of money selling them.

When Paul began telling people it was wrong to worship Artemis, the silversmiths began to worry that no one would want to buy their statues anymore. One silversmith, Demetrius, became so angry that he started telling all the other silversmiths. He said that if people started believing what Paul said about Jesus, all the silversmiths would become poor and go out of business.

More and more people started listening to Demetrius, and soon, a big, angry crowd gathered at the city stadium. This was becoming a very dangerous situation for Paul and his friends.

They grabbed two of Paul’s friends and brought them into the stadium. Paul wanted to go and help them, but his other friends told him he must stay away from the angry crowd. When one Jewish man tried to talk, the crowd got so angry that they responded by chanting over and over for two hours straight, “Great is Artemis of the Ephesians!”

The entire city was in an uproar. Finally, the city clerk calmed them down enough so they could hear him speak. He reminded them that there were city courts where Demetrius and the other silversmiths could make their complaints. He also told them that if they had a riot, he would have to report it to the Romans. (That meant Roman soldiers would come, and everyone would be in big trouble.)

Finally, everyone calmed down and began returning to their homes.

Paul knew the time had come to leave Ephesus. There were now many Christians in Ephesus, and they could continue telling people about Jesus.

Paul met with his friends and then left the city. He would continue his mission work in other places.

Ways to Tell the Story:

This story can be told using various methods. Always remain true to the facts found in the Bible, but help children connect to its meaning by using drama, visual aids, voice inflection, student interaction, and/or emotion. Click here for visual aids and story-telling methods.

Review Questions:

• What was the name of the city where Paul spent two years teaching in a school? Ephesus
• What did the sorcerers and magicians in Ephesus do with their expensive scrolls and books? Burned them
• Why did the sorcerers and magicians in Ephesus burn their scrolls and books? They learned that God is the only real power.
• Why is it wrong to trust sorcery, horoscopes, witchcraft, and things like that? Only God has real power, and He wants us to trust Him.

Song Suggestions:

• My God is So Big Song
• He’s Got the Whole World in His Hands Song
• Oh, Be Careful Song
• Shake the Devil Off
• Roll the Gospel Chariot
• I Can Be a Missionary
• This Little Light of Mine
• Refer to the Song Page on this website for more options.

Learning Activities and Crafts:

(How do I choose the best learning activities for my teaching situation)

Activities:

• Enlarge a map of Paul’s third missionary journey and circle the city of Antioch, where the journey began. Then circle Ephesus. This map can be developed more in the next lessons.
• Use a Bible concordance, research online, or find books at the local library that discuss the ancient city of Ephesus.
• Discuss modern forms of sorcery, magic, etc. Make posters depicting some of these. You might glue on horoscope columns from magazines. Have the children use large lettering to write the words of Ecclesiastes 8:7 on the poster. “ Since no one knows the future,  who can tell someone else what is to come?  NIV”

• Click here for the 16 lessons about the Life of Paul grouped as a set.
• Make a relief map of Paul’s Journeys featuring the place in today’s story. If you are studying Paul’s journeys over a few lessons, you could add more details to the map each time you learn about another stop on the journey. Instructions for salt dough map here .
• Make a scroll.  Click here for instructions.   Have children write “God is the Only True Power” on it.  They could write other powers (sorcery, magic, horoscopes) around the edges in small lettering and then cross them out.

• Visit the Teaching Ideas page for additional activities and crafts.

Other Online Resources:

• Colouring page and puzzle worksheets (Calvary Curriculum)
• Craft: Doorknob hanger of Paul (sundayschoolcrafts.net)
• Online Map of Paul’s 3rd Journey (deeperstudy.com)
• Review: Create a “passport” that covers the life of Paul. Good visual ideas and activities. Could be split up to go with several lessons or taught all together as a review of previous lessons concerning Paul found at (kidsbibledebjackson.blogspot.co.nz)

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4 thoughts on “ Paul and the Dark Powers at Ephesus ”

Thank you so much for your work, Mission Bible Class is my first and best reference site when I prepare classes for the kids of the meeting here in Nahariya, Israel.

Hello Annie, Thank you for your kind encouragement. May God continue to bless you as you teach children. Mary

Very timely for Halloween. Thank you! God bless you richly!

Thank you for you deep revelation about the teaching of Paul Thanks

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Paul’s Missionary Journeys: The Beginner’s Guide

by Ryan Nelson | Jul 6, 2020 | Bible topics

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The return to Antioch

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The return journey

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

Paul’s second missionary journey ended in Jerusalem.

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

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

Phrygia and Galatia

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

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

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

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

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

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

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

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

Macedonia and Greece

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

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

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

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

And then he set sail.

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

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

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

Paul’s fourth missionary journey

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

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

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

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

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

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

Take a closer look at Paul’s footsteps

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

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

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Paul’s Four Missionary Journeys: The Complete Guide

God did many amazing things through the life and ministry of the apostle Paul. The gospel was spread to many people across the known world thanks to Paul’s efforts, despite the severe opposition and persecution Paul faced.

What were Paul’s missionary journeys? Paul took four missionary journeys. Paul’s first three missionary journeys are recorded in the book of Acts. The fourth is alluded to in Paul’s letters. On the first missionary journey Paul went through Cyrus, Pamphylia, and Galatia. On his second missionary journey he went through Galatia, Macedonia, and Achaia. Paul’s third journey took him through Galatia, Asia, Macedonia, Achaia, and ended in Jerusalem. After his third missionary journey Paul was imprisoned in Caesarea for two years and later transported to Rome where he was then placed under house arrest for another two years. His fourth missionary journey is not clear, but it may have included Spain, Crete, Asia, Achaia, and Macedonia.

By looking at Paul’s missionary journeys we can look and reflect on the beginning of the fulfillment of God’s command to “Go therefore and make disciples of all nations” (Matthew 28:19).

Timeline of Paul’s Missionary Journeys

• A.D. 37: Converted on the road to Damascus
• A.D. 37-40: Spends three years in Arabia
• A.D. 40: Brief visit to Jerusalem to meet with the apostle Peter
• A.D. 40-44: Preaches and ministers in Tarsus and surrounding regions
• A.D. 44 or 45: Relocates to Antioch in Syria
• A.D. 45 or 46: Travels with Barnabas to visit Jerusalem, brings a famine relief offering
• A.D. 46 or 47: First missionary journey with Barnabas, likely lasts 1-2 years
• A.D. 50: Attends the Jerusalem Council
• A.D. 51: Leaves on second missionary journey, trip lasts 2.5 to 3 years, including 18 months in Corinth
• A.D. 54: Leaves on third missionary journey, trip lasts more than 4 years, including 3 years in Ephesus
• A.D. 58: Arrested in Jerusalem, put on trial before the Roman governor Felix
• A.D. 58-60: Held in Caesarea for two years
• A.D. 60: Put back on trial by Festus the new Roman governor; eventually transported to Rome
• A.D. 61: Arrives in Rome
• A.D. 61-63: Placed under house arrest for two years
• A.D. 63: Released from house arrest, likely launches his fourth missionary journey
• A.D. 66 or 67: Imprisoned in Rome again
• A.D. 67 or 68: Martyred under Nero’s persecution

*Dates are approximate.

Paul’s Background

Before he was known as the apostle Paul, he was first known as Saul of Tarsus. He was a brilliant, pious, zealous, and well-educated Pharisee, from a wealthy and well-connected family. Saul was obviously intimately acquainted with the Hebrew Scriptures, but was also thoroughly acquainted with Greco-Roman history, language, and culture.

Saul became famous in Palestine because of his persecution of Christians. But things changed, dramatically. By God’s providence, Saul became a Christian after a supernatural encounter with Jesus on the road to Damascus (Acts 9).

After Saul’s conversion, he traveled to a few different places, over several years, including three years in Arabia (Gal. 1:17–18), a brief visit to Jerusalem (Gal. 1:18), and then several years of preaching in the regions of Syria and Cilicia (Gal. 1:21).

Partnership with Barnabas

After some heavy persecution of the Christians in Jerusalem, some believers ended up living in the city of Antioch. They preached the gospel there and a “great number” believed in Jesus (Acts 11:21). When the apostles in Jerusalem heard about this, they sent a man named Barnabas to Antioch to serve in the church there (Acts 11:22).

Barnabas was a prophet (Acts 13:1) and an apostle (Acts 14:14). Through his ministry a “great number of people were brought to the Lord” (Acts 11:24).

After being in Antioch a while, Barnabas traveled to Tarsus to find Saul. Barnabas recruited Saul to come teach and lead and serve in the church in Antioch in Syria (Acts 11:25-26). Saul relocated to Antioch sometime between 44 and 46 A.D. and served as one of the leaders of the church there.

Barnabas and Saul would become ministry traveling partners for the next few years, including at least one earlier trip to Jerusalem (Acts 11:27-30) in order to bring a famine relief offering to the Christians in Jerusalem (likely sometime between 45 and 46 A.D.).

First Missionary Journey

Barnabas and Saul sensed the call of the Holy Spirit to go out on their first missionary journey (Acts 13-14). Sometime around 46 A.D. (or 47 A.D.), Barnabas and Saul were set apart by the Holy Spirit and sent out on their first missionary journey by the church at Antioch.

Before Barnabas and Saul officially left on their first missionary journey, they recruited a young man named John Mark to go with them. John Mark was the son of a woman named Mary (mentioned in Acts 12:12). She owned the house where the Christians had been meeting and praying when Peter was miraculously delivered from jail by the angel.

It is likely that, as a young boy, John Mark had witnessed Jesus’ ministry first-hand. Sadly, however, during the missionary journey, John Mark would eventually abandon Barnabas and Saul. This would later lead to a significant dispute between Barnabas and Saul a few years in the future.

Barnabas and Saul sailed from Seleucia to the island of Cyprus, apx. 100 miles off the coast of Syria. They began by preaching to Jewish people in the synagogues of Salamis. The crew did ministry in several parts of the island until they got to Paphos (Acts 13:4-6).

During their ministry they faced significant opposition. One of their earliest opponents was a magician who was a Jewish false prophet. Saul performed a supernatural act that blinded this false prophet. These events led to the conversion of the Roman proconsul Sergius Paulus (Acts 13:6-12).

Saul Becomes Paul

After the events in Cyprus, the author of the book of Acts, Luke, begins to refer to Saul as Paul. Some Christians have asserted that Saul changed his name. However, it’s more likely that Saul and Paul were two different names for the same person all along; he was known by both names for many years.

After launching a Gentile-focused ministry, Paul would have been interacting with many Gentiles, and they would have likely preferred to refer to him by the Gentile name. It appears Luke sought to make this a point of emphasis. Scholar Greg Lanier says :

“When Saul Paul launches his Gentile-focused ministry among primarily Greek-speakers (beginning with Acts 13:9), it’s natural for Luke, the author of Acts, to begin referring exclusively to him by his Greek name. Nor is it surprising that he’s later referred to as ‘Paul’ in Jerusalem, since there were Greek speakers there too. Indeed, Luke could be making a thematic point by shifting from Saul to Paul around chapter 13, given the broader theme of Acts (e.g., 1:8). After all, the church’s nucleus is shifting from predominantly Jewish-centered Jerusalem to the Greek-centered ‘ends of the earth,’ such as Rome.”

Pamphylia and Galatia

Barnabas, Paul, and John Mark then traveled across the Mediterranean Sea to Perga in Pamphylia. This is where John Mark deserts Paul and Barnabas and heads back to Jerusalem (Acts 13:13).

From Perga, Paul and Barnabas then continued northward into the province of Galatia, coming to the city of Antioch in Pisidia (not to be confused with their home base city of Antioch in Syria).

Archaeologists have discovered an inscription containing the name ‘Sergius Paulus’ in the city of Antioch in Pisidia (he was the Roman proconsul that became a Christian back on the island of Cyprus). This is strong evidence that Sergius Paulus had family roots in Antioch in Pisidia. Some scholars have argued that he was the person that probably encouraged Barnabas and Paul to travel up to Antioch in Pisidia.

Once they arrived in Antioch in Pisidia, Paul went to the synagogue and preached about the good news of Jesus. Paul effectively preached in the synagogue for multiple weeks. This resulted in many people coming to faith in Jesus (Acts 13:14-44).

Unfortunately, Barnabas and Paul faced significant opposition there too. Part of the problem they faced was the jealousy of certain Jews. There were many Gentiles showing up to hear the gospel preached. Some Jews became jealous and started to contradict what Paul had to say. Since the Gentiles were more willing to hear what Paul had to say, he turned and preached to the Gentiles.

And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed. —Acts 13:48

The Gentiles’ response to the gospel was positive. The gospel continued to spread amongst Gentiles, but yet again the jealousy of the Jews became a significant issue. The Jews eventually drove Barnabas and Paul out of Antioch.

After leaving Antioch in Pisidia, they traveled eastward, further into the Galatian region, arriving at the city of Iconium. There they preached and did miracles in the name of Jesus.

Very similar to what had happened in Antioch, Paul went into the synagogue in Iconium to teach and the result was that many Jews and Greeks believed in Jesus, but the unbelieving Jews there stirred up trouble against Paul, dividing the city (Acts 14:1-4). Barnabas and Paul left the city when they heard about attempts to stone them (Acts 14:5).

Lystra and Derbe

They then came to Lystra. There Paul performed a miracle causing a crippled man to walk again. When this occurred the people of the area assumed Barnabas and Paul were gods. The priest of Zeus brought animals to offer as sacrifices to Barnabas and Paul. When Barnabas and Paul realized what was happening, they tore their clothes in lament and told the people of the one true God (Acts 14:8-18).

The Jewish unbelievers from Antioch and Iconium had come to Lystra too, stirring up trouble. They convinced the people of Lystra to stone Paul and left him for dead outside the city. But Paul wasn’t dead. He got up walked back into the city (Acts 14:19-20).

The book of Acts doesn’t give us details about the events of that day when Paul walked back into the city, but I imagine the city’s residents were shocked. It was quite rare for anyone to survive stoning.

Barnabas and Paul then continued onto Derbe the next day. They preached and “won a large number of disciples” (Acts 14:21). Archeologists have discovered several inscriptions that show the Christian faith was a major presence in the city of Derbe after Barnabas and Paul’s visit.

Facing Tribulations for the Sake of Discipleship

Barnabas and Paul began their trek back home, but they decided that they’d first travel back through Galatia. When you look at a map, you see that it would have been much faster (and likely easier) to travel from Derbe directly to Antioch in Syria.

Derbe is less than 260 miles away from Antioch in Syria and less than 140 miles away from Paul’s original hometown of Tarsus. Barnabas and Paul could have traveled eastward through the region of Cilicia. Paul was very familiar with Cilicia and likely had friends throughout the region that could give them safe refuge along the way.

But Barnabas and Paul intentionally traveled more than 280 miles in the opposite direction of Antioch in Syria. Even though they had suffered great persecution in Galatia, they wanted to go back through the Galatian cities, before heading home, because they wanted to strengthen the disciples in those cities.

They returned to Lystra and to Iconium and to Antioch, strengthening the souls of the disciples, encouraging them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God. —Acts 14:21-22

The journey through these cities for a second time gave them the opportunity to teach doctrine, establish elders in the churches, and pray with the believers.

After this, Barnabas and Paul then continued back down to Perga in Pamphylia. They preached in that region for a time. They eventually made their way over to the nearby port city of Attalia and sailed from there to Antioch in Syria (Acts 14:24-28).

Return to Antioch

Barnabas and Paul returned back home to Antioch in Syria stay there after the trip for “a long time” (Acts 14:28).

They had traveled more than 800 miles. Their first missionary journey had probably lasted between one and two years. When Barnabas and Paul arrived back in Antioch in Syria, they shared with everyone about the many people who had come to faith in Jesus and the churches that were established.

Jerusalem Council

After returning, Barnabas and Paul learned about a particular faction from Judea that had been confusing many Christians in the region by preaching a false gospel. This group had been preaching that, in order to become a Christian, the Gentiles must follow the Old Testament law, including circumcision (Acts 15:1).

Barnabas and Paul seem to have spent significant time disputing this false message and debated the Judean faction.

Eventually, this debate, about this false gospel, was appealed to the apostles in Jerusalem (Acts 15:2). This led to the Jerusalem Council (Acts 15:3-35), which likely took place sometime in 50 A.D. (some scholars date this event as early as 48 A.D. and some date it as late as 51 A.D.).

While traveling to Jerusalem for the council, Barnabas and Paul made stops along the way throughout Phoenicia and Samaria, encouraging believers wherever they went.

At the council, all the apostles concluded that the Gentiles do not need to follow the Jewish laws in order to become Christians. Barnabas and Paul (as well as several other men who had been at the council) headed back to Antioch to declare the good news. After the council they stayed in Antioch “some days” (Acts 15:36).

Paul and Barnabas Separate

Not long after the Jerusalem Council, Barnabas and Paul began planning their second missionary journey. They believed it was essential that they go to the Gentile world to proclaim the statements that came from the council.

Originally, Barnabas and Paul had intended to go out together again, however, they had a “sharp disagreement” (Acts 15:39). The source of this dispute was John Mark. Barnabas wanted John Mark to come along again, but Paul was against this idea since John Mark had deserted them on their previous missionary trip when they were in Pamphylia. Paul saw John Mark as a liability.

Due to this sharp disagreement, Barnabas and Paul would go on separate missionary journeys. Barnabas took John Mark and sailed to Cyprus. Paul took a young man named Silas and traveled by land (Acts 15:39-41).

Paul’s Second Missionary Journey

Paul likely started his second missionary journey (Acts 15-18) sometime late in 50 A.D. or early in 51 A.D. (but some scholars date both the council of Jerusalem and the launch of this missionary journey as early as 48 A.D.).

Paul and Silas started by traveling northwestward by land through the region of Cilicia. The Roman road that they would have used went directly through Paul’s hometown of Tarsus. I imagine this would have given Paul the sweet opportunity to reconnect with many old friends.

Paul and Silas made stops in the churches all throughout the region, along their way, “strengthening” believers (Acts 15:41).

Return through Galatia

Paul and Silas continued their travels westward into Galatia. They spent significant time in several Galatian cities including Derbe, Lystra, and Iconium, connecting with the churches that Paul had planted with Barnabas on this first missionary journey.

Paul and Silas taught the believers throughout Galatia what had been decided at the council in Jerusalem and the “churches were strengthened in the faith, and they increased in numbers daily” (Acts 16:5).

Paul Circumcises Timothy

Along the way, Paul and Silas meet a young man named Timothy from that region. He had a good reputation. Paul decided to let Timothy accompany them. However, Paul first circumcised Timothy (Acts 16:3).

It seems that Paul knew that having an uncircumcised man like Timothy with him could somehow impede the advance of the gospel wherever they preached.

Paul intended to continue to preach that circumcision was not necessary for salvation. But Paul knew that Timothy’s presence could potentially cause their opponents to claim that the only real reason that Paul was making these claims is because he had an uncircumcised friend (Timothy).

Paul’s Ministry Restricted

Paul and his crew traveled throughout the “region of Phrygia and Galatia” (Acts 16:6) looking for opportunities to preach the gospel in Asia (modern-day southwest Turkey), but they were restricted from doing so multiple times. They then traveled to the region of Mysia (modern-day northwest Turkey), attempting to eventually make their way northward toward Bithynia, but multiple times they were restricted or diverted by the Spirit (Acts 16:7).

It seemed that God’s providence was leading them somewhere other than what Paul had originally intended. They passed through Mysia again and eventually ended up in the city of Troas near the cost of the Aegean Sea.

Luke Joins the Team

In Troas, Luke joins their missionary crew. The book of Acts does not explicitly state this, but it’s implied. Throughout most of the book of Acts, Luke speaks in the third person. However, starting in Acts 16:10, Luke begins to speak in first person, as if he had joined the team by that point.

Luke would become one of Paul’s ministry protégés. He was a Greek physician, but he also functioned as an investigative journalist. He eventually writes both the Gospel of Luke and the book of Acts. Some scholars have also suggested that Luke wrote the book of Hebrews.

Macedonian Call and Travel to Philippi

While at Troas, Paul received a vision. This vision was of a Macedonian man asking for Paul to come and help them (Acts 16:9-10). After receiving this vision they sailed across the Aegean Sea to the island of Samothrace, and then onto Neapolis (modern-day northeastern Greece).

The missionary crew then traveled to Philippi where they stayed for “some days” (Acts 16:12). While there, they preached the gospel. One specific woman they met was Lydia. She became a believer along with the rest of her household and invited Paul and his companions to stay (Acts 16:13-15).

Paul and Silas Jailed in Philippi

While in Philippi, Paul and Silas met a slave girl who was demon possessed. Her owners made money off of her because the demon gave her the ability to function as a fortune-teller. For several days she followed Paul and Silas around, declaring that Paul and Silas were preachers of the one true God (Acts 16:16-18).

Paul cast the demon out of her. The girl’s owners realized that they wouldn’t make any more money from her, because she could no longer function as a fortune-teller. They were angry so they took Paul and Silas to the magistrates. Paul and Silas were beaten with rods and thrown into jail. Paul had previously been beaten and persecuted, but this marked the first time he was officially imprisoned (Acts 16:18-24).

While in prison, Paul and Silas prayed and sung hymns to the Lord. As they sang and prayed many of the other prisoners listened. Late in the night an earthquake occurred, this earthquake not only opened all the doors but broke their chains.

The jailer believed that all the prisoners had escaped and was about to kill himself (the Romans would’ve blamed the guard and likely would’ve executed him). But Paul and Silas stopped him and told him that no one had escaped. Then the jailer responded asking how to be saved.

And they said, “Believe in the Lord Jesus, and you will be saved, you and your household.” —Acts 16:31

God turned the persecution into an opportunity for gospel proclamation. Paul and Silas were not only able to witness to the jailer but all the prisoners listening to their hymns and prayers throughout the night. Paul went to the jailers home to preach and several people came to faith (Acts 16:25-34).

When the town magistrates learned that Paul and Silas were Roman citizens, the magistrates apologized for having unlawfully imprisoned them. This was a public vindication (of sorts) for Paul and Silas. Before leaving, Paul and Silas spent more time with Lydia and the other new converts in the region, encouraging them in the faith (Acts 16:35-40).

Thessalonica

Next, Paul and his crew passed through Amphipolis and Apponia and came to Thessalonica (Acts 17:1). As was his habit, Paul first went to the synagogue to preach to the Jews. He preached there on three consecutive Sabbath days. Many people believed, including many Gentiles.

Yet again, as Paul had seen before, many Jews became angry and jealous, and they caused an uproar. One of the brothers that had welcomed Paul was a man named Jason. The Jews dragged Jason before the city’s leaders. Jason was eventually released.

Paul and Silas left the city. It does seem that the church in Thessalonica continued to face persecution and trouble from their countrymen, but they flourished anyway. We read these words in Paul’s letter to the church:

For you, brothers, became imitators of the churches of God in Christ Jesus that are in Judea. For you suffered the same things from your own countrymen as they did from the Jews. —1 Thess. 2:14

Paul and his crew went to Berea. There, Paul yet again started in the Jewish synagogue, but this time he got a different response. Instead of jealousy and mobs, the Jews there examined the Scriptures to see if what Paul was saying was true. Many believed in Jesus.

Paul praised their willingness to study and pursue truth. Luke says the Jews of Berea were “more noble” than the Jews of Thessalonica (Acts 17:11).

Things seem to be going well. Many people became Christians. But the Jews from Thessalonica heard that Paul was teaching in Berea and they came to stir up the crowds and trouble. Paul was sent away by the brothers there, but Silas and Timothy stayed behind (Acts 17:13-14).

Traveling in Achaia

The apostle Paul was then escorted by some brothers more than 300 miles south, into the region of Achaia, reaching the city of Athens. When they arrived in Athens, the brothers headed back. Paul stayed in Athens, but told the brothers to tell Silas and Timothy that he wanted them to join him as soon as possible (Acts 17:15).

While Paul waited for Silas and Timothy, Paul’s “spirit was provoked within him” (Acts 17:16) because he saw an abundance of idols in the region.

Paul decided to make the best use of his time and talked with the Jews at the synagogue and preached to many Gentiles in the marketplace (Acts 17:17). Paul also talked with Epicurean and Stoic philosophers (Acts 17:18). They eventually brought Paul to the Areopagus, the court where men discussed philosophy, civics, and religion.

In the court of the Areopagus, Paul preached one of his most famous sermon (Acts 17:22-31). Paul’s sermons included quotes from famous Greek philosophers that they would have been familiar with. This gives us insights into Paul’s knowledge of their culture and insights into Paul’s missiology.

After hearing Paul’s sermon, there were some there who laughed at him, but there were also some who believed the gospel and joined Paul (Acts 17:32-34).

First Visit to Corinth

After leaving Athens, Paul traveled 53 miles southwest to Corinth. By this point in his second missionary journey, Paul had traveled more than 1,500 miles.

The apostle Paul probably arrived in Corinth apx. 8-12 months after the start of the second missionary journey, therefore, it’s likely that he got there sometime late in the year of 51 A.D. (or maybe sometime early in 52 A.D., depending on how we date his departure from Antioch in Syria). Paul stayed in Corinth for a year and a half (Acts 18:11), so Paul was likely in Corinth until the summer or fall of 53 A.D.

Silas and Timothy also rejoined Paul in Corinth.

While in Corinth, Paul met two Jews from Rome, Aquila and Priscilla. Like the apostle Paul, Aquila and Priscilla were also tentmakers. Paul stayed with them and worked while also going to the synagogues on the Sabbath to preach, seeking to convert both Jews and Greeks (Acts 18:1-4).

Paul faced some opposition from Jews in Corinth (Acts 18:5-9), but many people in the city believed anyway. Paul may have been considering leaving the city, but he stayed in Corinth after having received a vision from God that told him that “no one will attack or harm you” (Acts 18:10).

While in Corinth the apostle Paul wrote his letters to the Thessalonians, encouraging the new believers there to stand firm under the pressure and pain of persecution. He gives them instructions on how to live a godly lifestyle and gives doctrinal teaching about the future second coming of Christ.

Paul continued to preach the word of God faithfully for those 18 months. Many were saved and the church was established. But many Jews were upset.

The Jews of Corinth eventually tried to bring the apostle Paul before the Roman proconsul Gallio, who happened to be the older brother of the renowned dramatist and philosopher Seneca (the tutor of Emperor Nero). Gallio refused to even hear their case against Paul and sent them away (Acts 18:12-17).

Paul stayed in Corinth for “many days longer” (Acts 18:18) after being brought before Gallio. He then started his journey back home to Antioch in Syria, but planned to first make a stop in Ephesus. Priscilla and Aquila came with him.

Leaving from Cenchreae

Paul’s crew traveled to the nearby port city of Cenchreae, just eight miles from Corinth. We don’t know how long they stayed in Cenchreae, but they were there long enough for Paul to have his head shaved as part of a vow (Acts 18:18). It’s possible that this stop was very brief, but it’s also possible that they spent some time preaching and ministering there in the city.

There does seem to be some evidence that Paul spent some significant time in Cenchreae. But we cannot be certain. Also, we’re not sure if he spent time there during this second missionary journey or if that happened at a later time during his third missionary journey.

Brief Visit to Ephesus

When Paul arrived in Ephesus, he went into the synagogue to talk with the Jews about Jesus. His visit to Ephesus was brief. They requested that he stay in the city longer. He declined but said, “I will return to you if God wills” (Acts 18:21). Paul made plans to leave, but Priscilla and Aquila stayed in the city.

Paul traveled from Ephesus to Caesarea. Once he was there he visited with the believers in the region and preached the gospel in various towns and places. He briefly visited Jerusalem and then traveled back home to Antioch in Syria.

Paul’s second missionary journey lasted between two and a half years and three years, and likely ended back in Antioch sometime in the fall of 53 A.D. (or maybe early 54 A.D.).

Paul’s Third Missionary Journey

After getting back from his second missionary journey, the apostle Paul stayed Antioch for “some time” (Acts 18:23). Maybe just a few weeks or few months. He then launched his third missionary journey (Acts 18-21).

Paul likely left for his third missionary journey in the spring of 54 A.D. This third missionary journey was probably more than four years long and ended with Paul in Jerusalem in 58 A.D.

Galatia and Phrygia

Paul began his third missionary trip by visiting many of the same locations that he had visited on his first and second missionary journeys. We don’t know his exact route, but it’s likely he began by traveling through the region of Cilicia and through the city of Tarsus, on the way toward Galatia.

He spent several months traveling to the churches throughout the regions of Galatia and Phrygia, “strengthening all the disciples” (18:23). Paul passed through the “inland” route through Asia and traveled west to Ephesus (Acts 19:1).

Three Years in Ephesus

Paul spent three labor-intensive years in Ephesus (Acts 20:31). Paul was likely in Ephesus from the fall of 54 A.D. to the fall of 57 A.D.

Paul’s time in Ephesus was hard. He later says that he experienced many “afflictions” and he wasn’t confident that he would live through this season (2 Cor. 1:6-10). But God did many great things through Paul while he was in Ephesus.

For the first few months of Paul’s ministry in Ephesus, he spent time preaching in the synagogue. That was his focus. However there were many Jews stuck in unbelief, and they said evil things about Paul and the gospel message. So Paul decided to spend the last two and half years of his time in Ephesus preaching in the hall of Tyrannus, instead of the synagogue. He preached in the hall of Tyrannus daily and “all residents of Asia heard the word of the Lord” (Acts 19:10).

During Paul’s ministry, he performed many miracles in the name of Jesus, leading many to believe.

“God was doing extraordinary miracles by the hands of Paul… even handkerchiefs or aprons that had touched [Paul’s] skin were carried away to the sick, and their diseases left them and the evil spirits came out of them.” —Acts 19:11-12

God-Fearers Received the Holy Spirit

One of the most famous events from Paul’s time in Ephesus was when he corresponded with a group of disciples that had known about John’s baptism (referring to John the Baptist), but they did not know about Jesus (Acts 19:1-3). These types of believers were sometimes referred to as God-fearers.

These God-fearers had previously been taught by a great preacher named Apollos. He had taught them to revere the one true God, the God of Israel. But Apollos himself had not known about Jesus until after he had preached to this particular group of disciples. Apollos was later instructed by Paul’s friends, Priscilla and Aquila (Acts 18:24-28).

Paul taught this particular group about Jesus. They believed and received the Holy Spirit (Acts 19:4-7).

The Sons of Sceva

Another event that the book of Acts highlights, from Paul’s time in Ephesus, is about seven traveling Jewish exorcists, the sons of Sceva. These exorcists came across a demon-possessed man. They attempted to cast-out the demons (Acts 19:11-14). But one of the demons responded to them, “Jesus I know, and Paul I recognize, but who are you?” (Acts 19:15).

The demon-possessed man (under the control of the evil spirits) attacked the seven men and badly beat them (Acts 19:16). This caused many people in the region to respect Paul and his ministry. Many of the magicians in the area repented and burned their magic books (Acts 19:17-19) and “the word of the Lord continued to increase in the region” (Acts 19:20).

Demetrius, Riots, and Leaving Ephesus

Paul was planning to leave Ephesus. However, before he left Ephesus, a silversmith named Demetrius caused trouble. Demetrius made and sold idols. Paul preached against idolatry, so many people stopped buying Demetrius’ idols. This cost him money. Demetrius clearly was not happy.

There were other business owners that were also hurt financially because of Paul’s preaching. Many people had stopped buying their idols as they responded to the gospel. When these merchants got together, they started a massive riot in the city.

Paul wanted to go into the crowd to calm them down, but the disciples would not let him because they knew that Paul could get killed. Some of the Christians went into crowd and calmed the riot. Shortly after these riots, Paul set sail for Macedonia (Acts 19:21-20:1).

The “Painful” Visit

Paul had made plans to travel through Macedonia and then southward into Achaia (1 Cor. 16), which would likely include a visit to the church in Corinth.

At some point, Paul received some correspondence telling him that there were massive problems in the church of Corinth. How did Paul respond when he received this news? There are two main views from scholars.

View #1: Paul immediately changed plans and left from Ephesus to Corinth.

Some scholars argue that as soon as Paul received word that there were big problems in Corinth, Paul changed his plans and decided to visit the Corinthians immediately, skipping his original plans to travel through Macedonia.

Paul probably thought that once he was there in Corinth, that he’d be able to resolve the conflicts. But it seems that the exact opposite happened. Paul would later describe this visit as “painful” (2 Cor. 2:1). During this “painful” visit Paul was deeply hurt by someone in the church (2 Cor. 2:5).

The scholars that embrace View #1 say that Paul then left Corinth after this “painful visit” and headed back to Ephesus for a brief period of time.

It then appears that Paul was contemplating returning to Corinth, yet again, before heading over to Macedonia, but Paul ultimately decided against this additional visit, in order to “spare” the Corinthians (2 Cor. 1:23). Paul defends this decision in 2 Corinthians (vv. 1:12-2:2).

Paul then left from Ephesus to Macedonia (Acts 20:1). However, Paul would eventually make a third visit back to Corinth a few months later toward the end of this journey.

These scholars typically piece it all together like this:

• Paul (while in Ephesus) receives news of trouble in the church of Corinth and changes his plans
• Travels from Ephesus to Corinth for a second visit (known as the “painful” visit)
• Travels from Corinth back to Ephesus
• Contemplates another visit to Corinth, but decides against it
• Experiences the Demetrius-led riots in Ephesus
• Travels onto to Macedonia
• Goes from Macedonia down into Greece
• Eventually makes it back to Corinth (third overall visit)

Scholars that hold to View #1 assert that Paul ultimately made three total visits to Corinth; his first visit (the 18 months he spent there during his second missionary journey), the “painful” visit from Ephesus, and then a third visit toward the end of this third missionary journey.

View #2: Paul did not change his plans, but visited Corinth later.

Scholars that hold to View #2 say that Paul likely received some communication from Corinth (that there were indeed big problems in the church), but these scholars conclude that receiving this communication did not cause Paul to visit Corinth immediately.

The scholars that embrace View #2 argue that Paul did consider changing his plans, which would have consisted of a visit to Corinth before going through Macedonia, but these scholars argue that ultimately Paul decided against going to Corinth immediately, so he stuck to his plans to travel through Macedonia. They interpret Paul’s words in 2 Corinthians (vv. 1:12-2:2) as Paul giving a defense as to why he did not visit them.

These scholars say that eventually Paul did visit Corinth, a few months later, toward the end of his third missionary journey. Scholars that embrace View #2 often say that the word “painful” (2 Cor. 2:1) was not a description of an actual visit that ever happened, but that it was a description of the type of visit that would have ensued if Paul had indeed visited them. He knew that if he did visit, it would have been painful, so he sought to “spare” them (2 Cor. 1:23).

• Paul (while in Ephesus) receives news of trouble in the church of Corinth
• Contemplates an immediate visit to Corinth, but ultimately decides against it
• Goes from Ephesus to Macedonia
• Eventually travels to Corinth for his second visit

Scholars that hold to View #2 assert that Paul ultimately made two total visits to Corinth; his first visit (the 18 months he spent there during his second missionary journey) and then his visit to Corinth toward the end of this third missionary journey.

Leaving For Macedonia and the Sorrowful Letter

Paul leaves Ephesus and heads toward Macedonia. In the book of Acts, Luke gives us no details. He only says that Paul “departed for Macedonia” (Acts 20:1). However, by examining Paul’s letters, we get more insight into these travels.

It appears that, at some point during this journey, Paul had sent Titus to Corinth with a letter (this is sometimes referred to as the “sorrowful letter”). Paul later describes this “sorrowful” letter as having been written with “much affliction and anguish of heart and with many tears” (2 Cor. 2:4).

Some scholars contend that this “sorrowful letter” is the epistle that appears in the New Testament, that we know today as 1 Corinthians. Other scholars argue that the “sorrowful letter” is a separate correspondence that has been lost to history.

Ministry in Troas and Macedonia

On the way to Macedonia, Paul stopped in Troas to preach there and to await Titus’ return from Corinth. While waiting in Troas, Paul had great ministry opportunity. He called it an “open door” (2 Cor. 2:12).

However, when Titus’ return from Corinth appeared to be delayed, Paul was concerned for Titus’ safety. Paul decided to leave Troas and traveled to Macedonia to find Titus (2 Cor. 2:13).

Paul traveled throughout Macedonia, visiting the churches and friends in the region, and encouraging the believers in those churches (Acts 20:2).

Finally, while in Macedonia, Paul was reunited with Titus. Titus reported that many people in the church of Corinth had repented after hearing Paul’s letter (2 Cor. 2:5-11; 7:5-16). Paul was filled with joy.

However, Titus also reported that Paul’s opponents still wielded some influence over a small rebellious faction within the church questioning Paul’s authority and credibility. Paul responded to this faction by writing another letter (most likely from Philippi). This letter is in our New Testament, known today as 2 Corinthians.

Three Months in Greece

After these travels through Macedonia, the apostle Paul eventually traveled southward and finally arrived in Greece (i.e., Achaia). He stayed in the region for three months (Acts 20:2-3), including a lengthy stay in Corinth. This stay likely took place in late 57 A.D. or early 58 A.D.

While in Corinth, Paul wrote his theological masterpiece, the letter to the Romans.

As previously discussed in this article, some scholars believe that this was Paul’s second visit while others argue that this was his third visit.

Cenchreae and Phoebe

It’s also possible that during these three months in Achaia, Paul spent time in the nearby city of Cenchreae. In the book of Romans, Paul mentions Phoebe, a deaconess in the church of Cenchreae (Rom. 16:1).

Phoebe was the person that delivered Paul’s letter to the Romans, and Paul asked them to welcome her, praising her for being a “patron of many” (Rom. 16:2). It’s highly unlikely that Paul would have asked her to make this important delivery for him unless he knew her well and trusted her, pointing to the likelihood that Paul had spent time in Cenchreae before writing that letter.

As previously mentioned in this article, it’s also possible that Paul had spent some time in Cenchrea during his second missionary journey as well as this third missionary journey.

One More Lap Through Macedonia

After his time in Achaia, Paul had originally intended to sail directly to Jerusalem. Those plans were changed, however, when it was discovered that some of Paul’s opponents had been plotted against him. Paul decided to take another lap through Macedonia instead (Acts 20:3).

Paul had many companions with him, from various churches, which gave him protection while he traveled through Macedonia (Acts 20:4-5).

Throughout the spring of 58 A.D., Paul traveled through the Macedonian region, visiting towns such as Berea and Thessalonica, and eventually ending up in Philippi (again) during the “days of unleavened bread” (Acts 20:6).

Eutychus Raises from the Dead at Troas

Paul and his companions then traveled to Troas (Acts 20:5). He ministered there again for a week. It was in Troas that a young man, Eutychus, was listening to one of Paul’s sermons and fell three stories out a window. When they found him he was dead on the ground, but Paul supernaturally restored life to this man (Acts 20:6-12).

After Troas, Paul’s companions went by ship to Assos, but Paul went by foot. Luke doesn’t tell us precisely why Paul did this. But what we do know is that distance from Troas to Assos was more than 30 miles through dangerous and mountainous terrain.

After meeting with his companions in Assos, they began their trek to Jerusalem. They made briefs stops in Chios and Samos, before arriving in Miletus (Acts 20:15).

Goodbye to the Ephesian Elders

It would make sense that Paul would have wanted to stop in Ephesus before heading to Jerusalem. considering the dear friends he had there, but he intentionally passed Ephesus because he wanted to be in Jerusalem by Pentecost, and he knew that traveling through Ephesus, and staying in Asia, would take much more time than he desired. In addition, he knew visiting Ephesus again could cause an uproar (Acts 20:13-16).

However, Paul did want to see his Ephesian friends and ministry partners, so when he arrived in Miletus, Paul called the elders from Ephesus to meet him there (Acts 20:17). In Miletus he encouraged the elders and commended them, letting them know that he would not be seeing them again since he knew that imprisonment and maybe death waited for him in Jerusalem. This was, no doubt, an emotional moment for Paul and his friends.

Paul had spent several years laboring with these men in ministry, and now he was saying goodbye for, what appeared to be, the last time. They wept and prayed together (Acts 20:17-38).

Sailing for Syria

From there, the apostle Paul and his companions then sailed towards Syria. They made brief stops in Cos, Rhodes, and Patara, before finally coming to Syria, landing at Tyre (Acts 21:1-3). Paul and his companions spent seven days with the disciples in Tyre. Through “the Spirit” they told Paul not to go onto Jerusalem, but Paul sensed that Jerusalem was the right place to go (Acts 21:4).

Then Paul and his companions went to Ptolemais (Acts 21:7), spending one day with the believers there, before heading onto Caesarea. There they were greeted by the believers there and they stayed with Philip the evangelist (Acts 21:8). While they were there, a prophet named Agabus came down from Judea and told Paul of the coming affliction he would face in Jerusalem (Acts 21:10-12).

Despite many people again urging Paul not to go to Jerusalem, Paul told them he knew what was instore and that he was ready to die.

Then Paul answered, ‘What are you doing, weeping and breaking my heart? For I am ready not only to be imprisoned but even to die in Jerusalem for the name of the Lord Jesus.’ —Acts 21:13

Paul and his companions then traveled to Jerusalem and was greeted by his brothers in Christ who lived there. He told the church there all God had been doing among the Gentiles (Acts 21:14-16). Once there, Paul visited with James and all the elders (Acts 21:17-18). He told them about all that God had done throughout the Gentiles.

Arrested in Caesarea

While in Jerusalem, Paul went to the temple to worship and pray. While he was there, some Jews from Asia Minor stirred up trouble for Paul. They accused him of abandoning the one true God of Israel, of maligning the law of Moses, and of encouraging people to disobey the Jewish laws. Paul (obviously) denied this charge. This confrontation caused a riot in the temple. Paul was dragged out of the temple by a mob. The Romans then intervened and took Paul into custody (Acts 21:27-36).

Paul then addressed the crowd. He made it clear that he loved the law of God and that he had previously been a persecutor of Christians. But that he had become a preacher of the gospel after meeting Jesus on the road to Damascus. This caused another riot to erupt. The Romans then took Paul in their barracks. The Romans were going to flog him but Paul appeals to his own Roman citizenship (Acts 21:37-22:29).

On Trial Before Felix

Paul is taken to the Roman barracks in Caesarea. During this time the Roman governor over the region, Felix, brought Paul to trial. Ananias, the high priest, came from Jerusalem to bring charges against Paul. Felix gave Paul the opportunity to speak before the crowd. Paul shares his story and preaches truth. Felix was afraid of Paul’s message, so he doesn’t seemingly know what to do with Paul (Acts 23:23-35; 24:1-27).

Paul was imprisoned in Caesarea by the Romans for two years, but was given “some freedom” and his friends are allowed to visit him “to take care of his needs” (Acts 24:23).

On Trial Before Festus and Agrippa

When Festus became the governor of the region in 60 A.D. (or maybe earlier in 59 A.D.), he brought Paul back to trial. Some Jews came from Jerusalem again to bring charges against Paul, but they could not prove any of those charges (Acts 25:1-12).

King Herod Agrippa II visited with Festus. Festus asked him to hear Paul’s case. When Paul is called to defend himself, he gives one of his most famous defenses of the gospel and even encourages Agrippa to believe in Jesus (Acts 26:1-29). Agrippa famously responds, “Do you think that in such a short time you can persuade me to be a Christian?” (Acts 26:28). Paul says that he wants everyone to believe.

Festus calls Paul crazy (Acts 26:24), but both he and Agrippa agree that Paul had not done anything that might “deserve death or imprisonment” (Acts 26:31). Paul could have simply “been set free if he had not appealed to Caesar” (Acts 26:32). Paul had appealed to Caesar under his rights as a Roman citizen. This set into the motion the plans for Paul to be transported from Palestine to Rome to face trial in Caesar’s court.

Journey to Rome

After his appeal to Rome, the apostle Paul is transported from Caesarea to Rome by ship under Roman guard (Acts 27:1-28:10). Some Bible scholars allude to this journey as Paul’s fourth missionary journey, but I don’t believe that’s the best or most accurate description for this trip.

Paul’s trip to Rome was tumultuous, filled with difficulties, including a shipwreck that caused him to be deserted on the island of Malta for three months. He also consistently faced belligerent resistance from people that opposed the gospel.

Paul and his companions eventually made it to Rome, sometime around 61 A.D. (or maybe somewhat earlier). When Paul arrived in Rome, he was placed under house arrest for two years.

Paul lived in a rented house where he served his house arrest. There he is able to visit with friends and preach the gospel to those who visit. During this time he also writes several letters that are now in the New Testament, including Philippians, Ephesians, Colossians, and Philemon.

The book of Acts ends there, with Paul under house arrest in Rome (Acts 28:11-31).

Paul’s Fourth Missionary Journey

The fourth missionary journey is not outlined in the narratives of Scripture. And there are some scholars that question whether such a journey ever really happened (we’ll cover that a bit more later in this article).

We don’t have a clear picture of what happened next in Paul’s life, after he was released from house arrest. But by carefully examining Paul’s epistles, I’m confident we can piece-it-together.

The early church father and historian Eusebius (writing in the 4th century) recorded that the most prominent church tradition had been that Paul was released from Roman house arrest and then re-arrested several years. According to this tradition, Paul’s second arrest eventually led to his martyrdom under the direction of Emperor Nero (see H.E. 2.22.6 ).

Also, Paul’s later letters (1 & 2 Timothy and Titus), commonly referred to as the Pastoral Epistles, are clearly written after the events of the book of Acts. In those letters Paul makes comments about his travels and plans. Paul is likely released from house arrest sometime around 63 A.D.

During his house arrest in Rome, Paul was clearly making plans to travel eastward. He asks Philemon to prepare a guest room for him (Philemon 22) and tells the Philippians that he intends to visit them (Phil. 2:24). Paul doesn’t strike me as the type of guy that would make plans in vain. Paul anticipated his release from house arrest.

These plans to go east make perfect sense. Paul’s habit was to go back and encourage the churches that he had previously established. That’s what he’d done on previous journeys.

Then, in 2 Timothy, written much later in life, during Paul’s second imprisonment, Paul mentions and alludes to people and moments that are connected to his post-Roman arrest ministry travels through Asia. He’s sort of looking back on past events and correspondences. Paul mentions:

• Having a significant dispute with some believers in Asia, including Phygelus and Hermogenes (2 Tim. 1:15)
• Receiving help from Onesiphorus (2 Tim. 1:18)
• Having been with Carpus at Troas (2 Tim 4:13-14)
• Being confronted by Alexander the coppersmith (2 Tim. 4:14)
• Needing to leave Trophimus in Miletus because he was ill (2 Tim 4:20)

All of these events happened after Paul’s release from Roman house arrest.

Paul says in 2 Timothy 4:20 that “Erastus remained at Corinth.” This is a clear statement that Paul had been in Corinth; he knew Erastus was there because he had first-hand knowledge, having recently visited the city.

In Titus 3:12, Paul invites Titus to join Paul in Nicopolis. Paul tells Titus that he plans on spending the winter in Nicopolis, a city in Achaia. Clearly, when Paul writes the letter to Titus he is already in Achaia or somewhere very close, hoping for Titus to meet him there.

In Paul’s letter to Titus, he alludes to having been in Crete and having left Titus in charge to help those churches flourish.

A few scholars have argued that Paul did ministry in Crete when he was shipwrecked there. Paul had been briefly shipwrecked in Crete while traveling from Caesarea to Rome, before his Roman house arrest (Acts 27).

However, Paul and the men from the shipwreck were in Crete just a short while. As we examine the events of the shipwreck, as they are described in the book of Acts, we see that Paul would not likely have had the opportunity to establish churches in the region during such a short period. Also, they didn’t travel throughout the island at all.

What seems much more likely is that Paul eventually made it back to the island of Crete, spend time preaching, establishing churches throughout the region, and that upon his departure Paul left Titus there to “complete [their] work there and appoint elders in each town” (Titus 1:5).

At the beginning of 1 Timothy Paul says “when I was going to Macedonia” (1 Timothy 1:3). When we examine this letter, we get the sense that he’s referring to events in the not-too-distant past. Seems likely Paul is referring to the moment when he had traveling to Macedonia after being released from Roman house arrest. After his time spent in Macedonia, he may have headed back to the church in Ephesus, which he asserted was his plan (1 Timothy).

Doubts about the Fourth Journey

There are clearly some comments in Paul’s letters that do not easily square with the events of the book of Acts, which means that those comments in his letters point to some missionary work that happened after Paul’s Roman house arrest.

However, a few scholars have argued that there’s significant (enough) overlap in the locations, types of events, and even the people mentioned during Paul’s first three journeys, therefore it’s hard to say for sure—they claim it’s possible that much of those things that do not seem to square with the events of the book of Acts can still potentially be things that happened on one of his first three missionary journeys.

Also, some scholars have sought to remind us that the apostle Paul spent long periods of time in some locations (like 18 months in Corinth and 3 years in Ephesus), and they’ve asserted it’s possible that many unrecorded things may have happened during those long stays, implying that those longer stays in those locations could account for some of the comments in Paul’s epistles.

These scholars claim there’s so much that we do not know about those time periods, that it’s entirely possible all of the events alluded to by Paul, in his own letters, took place during his first three journeys.

I happen to be confident that Paul did indeed take a fourth missionary journey, after his release from his Roman house arrest. I think that’s the best interpretation of the data we have. However, I also realize that there are some good New Testament scholars that don’t find the evidence as compelling as I do.

Potential Travel to Spain

Did Paul ever make it to Spain? We know from Scripture that the apostle Paul had a desire to preach in Spain (Rom. 15:22-29). After being released from Roman house arrest, he could have easily sailed westward.

Clement of Rome (writing in 95 A.D.) says that Paul had traveled and preached in “the farthest limits of the West” (1 Clement 5:5-7). This sort of language could have described a location west of Italy, such as Gaul or Britannia, but most scholars seem to think this describes Spain. However, it is also possible that Clement was speaking more broadly (or generically), referring to Paul traveling far westward from his home region, going from Palestine through much of the heart of the Roman Empire and eventually all the way to Rome. This latter interpretation seems odd to me.

The Muratorian fragment (written in apx. 170 A.D.), seems to affirm Paul’s missionary journey to Spain too, but some scholars question this; just because someone in the mid-to-late second century believed it doesn’t necessarily equate to strong evidence. However, this shows that church tradition was handing this down through the generations.

Paul’s missionary trip to Spain is also mentioned by Cyril of Jerusalem (313-386) and John Chrysostom (347-407).

There may not seem to be many significant (quality) pieces of evidence that corroborate the idea that Paul made it all the way to Spain, and there are not any comments in Paul’s later letters that point to him ever making it to Spain either. However, these extrabiblical evidences seem compelling. It’s possible that a trip to Spain may have been the first leg of Paul’s fourth missionary journey.

Paul Beheaded by Nero

In his second letter to Timothy, Paul mentions his “first defense” and says he was “delivered from the lion’s mouth” (2 Tim. 4:16-17). Most biblical scholars believe this is a reference to the first time he was in Caesar’s court, defending himself, eventually leading to his Roman house arrest (Acts 28).

Paul was released from his first Roman arrest, but there wouldn’t be a second release. Paul eventually ended up back in Rome. The second time, it wasn’t house arrest. It was a real Roman jail. This was most likely part of Nero’s persecution of Christians in the mid 60s. This was one of the most brutal times of persecution in Christian history.

When much of the city of Rome burndown in 64 A.D., Emperor Nero blamed the Christians. The emperor later requested that the apostle Paul be arrested and chained. It appears that Paul was arrested somewhat abruptly and unexpectedly, evidenced by the fact that he was not able to secure his cloak and his Old Testament parchments; Paul later requested that these be brought to him (2 Tim. 4).

Paul likely penned 2 Timothy during this second Roman imprisonment. Paul was beheaded shortly after he wrote 2 Timothy. Some scholars have concluded that Paul was killed as early as 64 A.D., but it is more likely that he was executed sometime between 67 A.D. and 68 A.D.

The legacy of the apostle Paul is second to none in Christian history. He is the greatest missionary evangelist the world has ever seen. Paul was a man on mission, focused on spreading the gospel and planting churches.

Paul was a man so impacted by Jesus, so compelled by God’s love, so humbled that the Messiah would choose him to be an ambassador, that he was willing to endure much pain and hardship to see others come to faith in Jesus Christ.

Featured illustration of Paul in prison courtesy of britannica.com. Images of the jails in Philippi and Caesarea courtesy of missionbibleclass.org. Illustration of Eutychus’ death courtesy of gfbtkingdomkids.com.

Recommended Resources:

“Handbook on Acts and Paul’s Letters” (by Thomas R. Schreiner)

“Paul: A Biography” (by N.T. Wright)

“Acts: An Expositional Commentary” (by R.C. Sproul)

“Dictionary of Paul and His Letters” (more than 100 contributors, edited by Gerald Hawthorne, Ralph Martin, and Daniel Reid)

Kenneth E. Ortiz (Th.M.) is Lead Pastor of Horizon City Church . He has 15+ years of vocational ministry experience. Kenneth previously served as a professor at Bethlehem College  and adjunct faculty at Spurgeon College . Kenneth lives in Minneola, FL with his wife Malaina, they have two kids.

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Listen to Chuck Swindoll’s overview of Ephesians in his audio message from the Classic series God’s Masterwork .

Who wrote the book?

For a brief time at the end of his second missionary journey, and then for more than two years on his third missionary journey, Paul ministered to the church at Ephesus (Acts 18:18–21; 19:1–41). During his time in this city that housed the famous temple to the Greek goddess Artemis, Paul saw many converted to faith in Jesus Christ and many others who opposed his preaching in the synagogues and homes. One prominent silversmith, Demetrius, who made implements for the worship of Artemis, found his business suffering greatly because people were converting to Christianity. The ensuing near-riot led Paul to leave the city, but only after the apostle had done much to stabilize and grow the Christian community there.

Where are we?

Paul wrote the letter to the Ephesians sometime in AD 60–61, around the same time he wrote Colossians and Philemon, as he sent all three letters by the hand of Tychicus, accompanied by Onesimus (Ephesians 6:21; Colossians 4:7–9; Philemon 1:10–12). It was during this time that Paul sat in Rome undergoing his first Roman imprisonment (Ephesians 3:1; 4:1), making Ephesians one of the four epistles commonly known as the Prison Epistles. The others are Philippians, Colossians, and Philemon.

Why is Ephesians so important?

Second Corinthians and Galatians abound with personal touches from Paul, either about his own life or that of the recipients. Ephesians, on the other hand, stands at the opposite end of the spectrum as one of Paul’s most formal letters. While Galatians offers instructions particularly important for those churches overrun with legalism, Ephesians deals with topics at the very core of what it means to be a Christian—both in faith and in practice—regardless of any particular problem in the community.

What's the big idea?

Paul divided his letter to the Ephesians into two clear segments; applying the truths of the first makes possible the actions and lifestyle of the second. Paul spent the first three chapters of the letter discussing God’s creation of a holy community by His gift of grace in the death and resurrection of Jesus Christ. The members of this community have been chosen by God through the work of Christ, adopted as sons and daughters of God, and brought near to the Father through faith in His Son. All people with this faith—Jews and Gentiles alike—were dead in their transgressions and sins but have been made alive because of the person and work of Jesus Christ.

While Paul was not responding to a particular theological or moral problem, he wanted to protect against future problems by encouraging the Ephesians to mature in their faith. So after laying out profound theological truths in the first half of the book, Paul made his purpose clear: he expected that this community of faith would walk in accordance with its heavenly calling (Ephesians 4:1). As a result of the theological realities Christians accept by their faith in God, several practices should follow in their relationships within the church, in the home, and in the world. 

How do I apply this?

The book of Ephesians hits on a wide range of moral and ethical behaviors, designed to ensure believers are living up to our heavenly calling. As we continue in our faith from day to day, month to month, and year to year, the temptation to get comfortable will always exist. However, Paul presented the gift of God in Christ and the benefits we receive so clearly that we cannot help but ask ourselves if our lives reflect that reality as they should.

How have you grown in your Christian life since you came to faith in Jesus Christ? The latter half of Ephesians makes clear that spiritual growth occurs primarily in community with others, iron sharpening iron (Proverbs 27:17). Your Christian “walk” (in other words, your daily life) is to be characterized by unity, holiness, love, wisdom, and perseverance in spiritual warfare.

Maturity yields benefits in believers’ moral lives, but it extends far beyond that as well. Increased maturity benefits the community at large, leading us as Christians to present a more consistent witness to the working of God in our lives as well as protecting us from the harmful divisions and quarrels that have plagued so many communities throughout history.

Copyright ©️ 2010 by Charles R. Swindoll, Inc. All rights reserved worldwide.

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Author: Ron Graham

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Acts 19:1-20 —Verse by verse

This page is a verse by verse study of Acts 19:1-20. These verses describe Paul’s experiences and work in Ephesus during his third missionary journey.

Paul’s experiences and work in Ephesus.

Acts 19:1-20.

¶“ 1 While Apollos was at Corinth, Paul had gone through the upper country. So he came to Ephesus, and found a group of disciples. 2 Paul asked them, 'Did you receive the Holy Spirit when you believed?' 3 They replied, 'No, we haven't even heard whether the Holy Spirit has been given.' Paul asked, 'Into what were you baptized then?' They answered, 'Into John’s baptism.' 4 Paul said, 'John indeed baptized with the baptism of repentance, and he told the people that they should believe in the one who would come after him —who is Jesus.' 5 When they heard this, they were baptized in the name of the Lord Jesus. 6 Paul laid his hands on them, and the Holy Spirit came upon them; they spoke with other languages and prophesied. 7 There were about twelve men in all.” (Acts 19:1-7).

¶“ 8 Paul went into the synagogue, and spoke boldly for a period of three months. He reasoned with persuasion about the Kingdom of God. 9 But some became hardened and rebellious. They spoke evil of the Way before the multitude. So Paul withdrew from them, and took the disciples to the school of Tyrannus where he reasoned daily. 10 This continued for two years, so that all who lived in Asia heard the word of the Lord Jesus, both Jews and Greeks.” (Acts 19:8-10).

¶“ 11 In Ephesus, God worked special miracles by the hands of Paul, 12 so that even handkerchiefs or aprons were carried away from his body to the sick, and the diseases left them, and the evil spirits went out. 13 But some Jewish exorcists, who went from place to place, took it upon themselves to invoke the name of the Lord Jesus over those who had the evil spirits. They were saying, 'We adjure you by Jesus whom Paul preaches...' 14 Among those who did this were seven sons of a man named Sceva, a Jewish chief priest. 15 The evil spirit answered them, 'Jesus I know, and Paul I know, but who are you?' 16 The man who had the evil spirit in him leaped on them, and overpowered them. He attacked them such that they fled out of that house naked and wounded.” (Acts 19:11-16).

¶“ 17 This became known to all who lived at Ephesus, both Jews and Greeks. Fear fell on them all, and the name of the Lord Jesus was magnified. 18 Also, many of those who had believed came, confessing, and disclosing their practices. 19 Many of those who had been practitioners of magical arts brought their books together and burned them in the sight of all. They counted their price, and found it to be fifty thousand pieces of silver.” (Acts 19:17-19).

¶“ 20 So the word of the Lord was growing and gaining great power.” (Acts 19:20).

1 Paul Returns to Ephesus —Helps Untaught Disciples

¶ "While Apollos was at Corinth, Paul had gone through the upper country. So he came to Ephesus, and found a group of disciples. Paul asked them, “Did you receive the Holy Spirit when you believed?” They replied, “No, we haven't even heard whether the Holy Spirit has been given.” Paul asked, “Into what were you baptized then?” They answered, “Into John’s baptism.” Paul said, “John indeed baptized with the baptism of repentance, and he told the people that they should believe in the one who would come after him —who is Jesus. ” When they heard this, they were baptized in the name of the Lord Jesus. Paul laid his hands on them, and the Holy Spirit came upon them; they spoke with other languages and prophesied. There were about twelve men in all." (Acts 19:1-7).

• Came to Ephesus. On his second missionary journey, Paul had visited Ephesus briefly as he was going from Corinth to Syrian Antioch. Members of the Jewish synagogue in Ephesus had wanted Paul to stay, but he said that he would return another time if God willed (Acts 18:18-21). Now the record of Paul’s third missionary journey, which starts at Acts 18:22-23, tells us that he came by land to Ephesus ready to stay and work there at length (Acts 19:1).
• Found some disciples. Before going to the synagogue that he'd previously visited, Paul found a dozen or so disciples who were believers in Jesus. How he found them, we don't know, but by some means God led him to them. Priscilla and Aquila had come to Ephesus with Paul on his voyage from Corinth to Syria, and he'd left them in Ephesus (Acts 18:18-19). But they didn't find these disciples. Apollos was preaching in Ephesus, but he hadn't found them, otherwise, before he went to Achaia, he'd have gone to these disciples in Ephesus to tell them that he'd learned the way of the Lord more perfectly (Acts 18:24-28). So the origin of these disciples is unclear —although this incident shows that knowledge of Jesus was spreading apart from the work of the apostles and preachers associated with them.
• Paul’s first question. Paul did not seem to know these disciples, and he enquired whether they received the Holy Spirit when they believed. Paul apparently had in mind miraculous powers received through the laying on of an apostles’ hands (cf Acts 8:17-18). Since Paul recognized these people as disciples and believers , he would not question whether they had received the gift of the Holy Spirit which all believers receive when their sins are forgiven at baptism (Acts 2:38). Rather, he would question whether any spiritual gifts had been imparted to them.
• Paul’s second question. The reply to Paul’s first question was unexpected: "No, we have not heard that the Holy Spirit has been given*." (Acts 19:2). This immediately made Paul question their baptism because the gospel when preached correctly will include the promise of the Holy Spirit (Acts 2:38). So Paul asks, "Into what were you baptized then?" (Acts 19:3).
• Note: Some translations render the reply to Paul’s first question as: “No, we have not even heard whether there is a Holy Spirit”. This is incorrect, just as in John 7:39 it would be incorrect to translate “The Spirit was not” without supplying the implied word “given” . The reply should be rendered, “No, we have not even heard whether the Holy Spirit has been given .” (Acts 19:2).
• John’s baptism. The reply to Paul’s second question was, "Into John’s baptism" (Acts 19:3). This made Paul understand the problem. He explained that the baptism of John the Baptizer was preliminary, and should be followed by baptism in the name of Jesus (Acts 19:4-5). On the day of Pentecost, Peter said, "Repent and be baptized every one of you in the name of Jesus Christ..." (Acts 2:38). He made no exception of those who had been baptized with John’s baptism.
• The Holy Spirit. John the Baptist was the herald of Jesus Christ. He preached and baptized, and his baptism was "a baptism of repentance for the remission of sins". (Mark 1:4). However his baptism lacked the promise of the gift of the Holy Spirit (John 7:39). The baptism of John was to give way to baptism in the name of Christ in order to receive the gift of the Holy Spirit (Acts 2:38-39).

2 Paul Teaches in Ephesus —at Synagogue and School

Verses 8-10.

¶ "Paul went into the synagogue, and spoke boldly for a period of three months. He reasoned with persuasion about the Kingdom of God. But some became hardened and rebellious. They spoke evil of the Way before the multitude. So Paul withdrew from them, and took the disciples to the school of Tyrannus where he reasoned daily. This continued for two years, so that all who lived in Asia heard the word of the Lord Jesus, both Jews and Greeks." (Acts 19:8-10).

• Into the synagogue. Paul also worked in the synagogue. This time he taught there for three months. This shows that he was still welcome there as he was previously when he'd been asked to stay longer (Acts 18:19-21).
• Kingdom of God. One of the umbrella phrases for the Way of Christ is “the kingdom of God” or “the kingdom of Heaven”. Jesus himself used that phrase when he told parables, and his own preaching is said to be "preaching the kingdom of God" (Luke 8:1, Luke 16:16). A kingdom has a king; laws; subjects or citizens; a culture; an economy; an army; and territory. Of course these aspects of a kingdom will be of a different nature in kingdom of God compared to a kingdom of this world. We remember that Jesus said, "My kingdom is not of this world" (John 18:36).
• Hardened and rebellious. It took longer in Ephesus, but eventually the Jews who were against the Way of Jesus Christ started to agitate as they had in most of Paul’s experiences preaching Christ. And, as happened in other places, he had to leave the synagogue and find somewhere else to encourage the new disciples and persuade others to become disciples of Jesus (Acts 19:9-10).
• School of Tyrannus. Paul moved his work to the school of Tyrannus. If this was a school as we understand the word, then Tyrannus would possibly be the headmaster, but we hope he was not a tyrant as his name might suggest! Probably the word “school” here (Acts 19:9) means a place where people met for discussions and debates. This would suit Paul’s purpose very well and be more open for Gentiles to learn the gospel from him. He did not have the opposition here as he had in the synagogue where he lasted three months. In the school of Tyrannus, he carried on his ministry for two years with an excellent outreach into Asia Minor without having to travel around (Acts 19:10).

3 Miracles Take Ephesus by Storm

Verses 11-16.

¶ "In Ephesus, God worked special miracles by the hands of Paul, so that even handkerchiefs or aprons were carried away from his body to the sick, and the diseases left them, and the evil spirits went out. But some Jewish exorcists, who went from place to place, took it upon themselves to invoke the name of the Lord Jesus over those who had the evil spirits. They were saying, “We adjure you by Jesus whom Paul preaches.” Among those who did this were seven sons of a man named Sceva, a Jewish chief priest. The evil spirit answered them, “Jesus I know, and Paul I know, but who are you?” The man who had the evil spirit in him leaped on them, and overpowered them. He attacked them such that they fled out of that house naked and wounded." (Acts 19:11-16).

• Extraordinary miracles. A miracle by definition is extraordinary, but those which Paul did in Ephesus were especially so. These miracles drew attention to Paul and the Jesus he preached; these miracles gave proof that he was preaching truth and the kingdom of God was real and powerful; these miracles also blessed the city greatly and showed that Paul’s God was a God of grace, mercy, and love.
• Evil spirit. The account of the seven sons of Sceva speaks for itself. You don't invoke the name of Jesus unless you are dedicated to him. Jesus doesn't jump just because you call his name. He didn't jump in this case. We are not told what happened to the demon possessed man, but no doubt Paul would not leave him in that condition.

Verses 17-19

¶ "This became known to all who lived at Ephesus, both Jews and Greeks. Fear fell on them all, and the name of the Lord Jesus was magnified. Also, many of those who had believed came, confessing, and disclosing their practices. Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted their price, and found it to be fifty thousand pieces of silver." (Acts 19:17-19).

4 Burning of the Books on Magical Arts —Expensive Bonfire

The city of Ephesus was very religious, being devoted to magic and occult arts. As far as we know, these arts included divining the palm of the hand or reading signs in a great many other ways. They included talking to spirits of various kinds. They included drawing magical power from numbers, mixtures, amulets, and other objects .

Religions commonly employ similar arts today, and this is encouraged in our society. Isn't this religious genre as good as any other? Paul did not think so. When he showed Ephesus the superior power and the truth of his religion, numbers of people burned their religious books (Acts 19:11-20) .

The value of the burned books was 50,000 pieces of silver . It is thought that the silver pieces were drachmas —each worth about a day's wages. When they burned these rare and hand-written books, a huge fortune went up in flames .

The people who burned those books made a very strong statement. They demonstrated how well Paul had convinced them that it matters what religion you practice, and only one religion will do .

¶ "So the word of the Lord was growing and gaining great power." (Acts 19:20).

END OF THE FIFTH SECTION OF ACTS

With this progress report (Acts 19:20). Luke concludes his description of the spread of Christianity into Asia, Macedonia, and Greece. Paul has completed his second missionary journey and has set out on his third. He has spent more than two years in Ephesus. In the sixth section of Acts, Paul revisits Macedonia and Greece and then goes to Jerusalem. He is imprisoned in Samaria, and then taken to Rome

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Apostle Paul's First Missionary Journey to His Death Timeline

After Paul's first evangelistic journey completes he, and his fellow laborer in the gospel Barnabas, stay in Antioch for almost three years (Acts 14:26 - 28).

49 A.D. The Jerusalem Conference

Paul, Barnabas and several others (Acts 15:2, Galatians 2:1 - 2) travel to Jerusalem to meet with other church leaders regarding the dispute over circumcision and its role in salvation. This unique meeting of the church is known as the Jerusalem conference. The two evangelists have a meeting with a few of the apostles concerning the issue. All those in the meeting agree circumcision is not required for salvation.

Barnabas and apostle Paul then inform the gathering of all the fruits that were generated after his first missionary journey and his success among the Gentiles (Acts 15:12).

The final view regarding the issues discussed at the Jerusalem conference is given by James. The believers gathered agree that circumcision is not necessary for salvation. The conference decides to have some men go with the apostles Paul and Barnabas to help them inform believers in Antioch regarding the decisions reached (Acts 15:30 - 32).

49 A.D. Disagreement and Separation

In Antioch Paul and Barnabas have a heated discussion over the inclusion of John Mark in their missionary journey. Barnabas, the uncle of Mark (Colossians 4:10), wants to take him on the trip while Paul does not. Their disagreement is so sharp that they separate (Acts 15:36 - 41).

Paul's Second Missionary Journey

Paul begins his second evangelistic journey by taking Silas with him to Tarsus. They go to the cities of Derbe and Lystra where Paul meets Timothy for the first time (1Timothy 1:2, 4:14).

While journeying northwest of Pisidian Antioch Paul decides to preach in the western part of Asia. The holy spirit, however, does not allow him to travel in that direction (Acts 16:6). He eventually ends up in Troas.

God gives Paul, while he is staying Troas deciding what to do next, a vision conveying what he wants him to do next (Acts 16:8 - 9)! The group soon leaves the city for Neapolis then Philippi (verses10 - 15).

Paul, in Philippi, casts a demon out of a slave. The slave's owners, who were making money off of her demonic powers, have the apostle and Silas thrown in prison. They are only set free when a miraculous earthquake occurs and loosens their bonds (Acts 16:16 - 24).

After Philippi the evangelistic team travel to Thessalonica. Although many in the city believe and accept the gospel, a riot forms that causes Paul and company to flee to Berea (Acts 17:1 - 8). The Bereans not only listen to what is preached but also verify it against the Bible (Acts 17:11 - 12).

Apostle Paul is forced to leave Berea for Athens after unbelieving Jews visit the city and start to cause trouble for him (Acts 17:13 - 15). In Athens, he is given a chance to explain the basics of the gospel on the city's well-known Areopagus (verses 16 - 19).

50 to 52 Gospel Preached in Corinth, Ephesus

Paul leaves Athens for Corinth, where he meets Silas and Timothy (Acts 18:1 - 5). The apostle preaches in the local synagogue until it eventually splits. He stays in the city for around 18 months.

Paul, in late 51, is brought before Gallio (Acts 18:12 - 18) but is soon released. In early 52 he goes to Cenchrea where he takes a vow and has his head shaved. He, Priscilla and Aquila then travel to Ephesus by ship. In a short time he leaves them in order, if possible, to be in Jerusalem for the Feast (Acts 18:18 - 21).

52 to 53 Peter is Rebuked

During the Spring Holy Day season Peter visits the city of Antioch. He does not mind eating or talking with uncircumcised Gentile converts until brethren from Jerusalem, who still believe in circumcision, arrive. When they come Peter and others stop eating with the Gentile converts. Paul publicly corrects Peter for his unbiblical behavior (Galatians 2:11 - 20).

53 Paul's Third Missionary Journey

Apostle Paul begins his third missionary journey by revisiting Galatian churches. He then goes to the Phrygia province in order to strengthen believers (Acts 18:23).

54 to 57 Living in Ephesus

Paul travels to Ephesus and live there for a little more than 3 years (Acts 19:1 - 20).

In late 57 A.D., an idol-making silversmith decides something must be done about the Apostle Paul. His income and those of others like him have dropped due to the gospel taught by the apostle. He organizes a meeting of tradesmen concerning the issue of lost idol business. A riot soon breaks out that seeks to find Paul. Though the mob is eventually quelled by a city clerk, he leaves the city for Macedonia.

58 Warnings to Church Leaders

The evangelistic group travels back to Troas (Acts 20:6). Traveling to Assos they set sail for Miletus. From Miletus Paul sends a message asking that the Ephesians elders come see him. When they arrive he warns about false teachings and church splits (Acts 20:26 - 31). He then sails to Patara and then to Tyre (Acts 21:1 - 4).

Paul, after spending a week in Tyre, sails to Caesarea (Acts 21:5 - 6). While in the city he stays in his home of Philip the evangelist for a few days. The apostle then leaves for Jerusalem (Acts 21:10 - 15).

Back in Jerusalem

In the late spring of 58 Paul visits James in Jerusalem. After the visit he goes to the temple with four Jewish converts (Acts 21:18 - 26). His arrival at the temple causes a riot to break out. A mob seizes Paul and begins to savagely beat him after he is dragged outside the temple area. The angry mob of Jews, however, disperses when Roman soldiers appear on the scene.

The Romans arrest Paul and question him. The apostle escapes being scourged when the authorities discover he is a Roman citizen.

Paul is eventually escorted out of Jerusalem under Roman guard. He is taken to Caesarea so that governor Felix can decide what to do with him.

58 to 60 A Prisoner in Caesarea

Governor Felix holds Paul as a prisoner in Caesarea for more than two years. Felix does this because he hopes to be bribed into an early release (Acts 24:26 - 27). When Porcius Festus replaces Felix as governor in 60 A.D. the case against the apostle is repeated.

Paul, refusing the offer to have his trial in Jerusalem, requests his case be heard by Caesar. Festus agrees and soon sends him off to Rome.

60 to 61 Paul's Fourth Missionary Journey

Paul, along with several other prisoners, boards a boat bound for Rome. This is considered the start of his fourth of five missionary journeys. The ship runs into bad weather as it sails to reach the port of Phoenix on the western side of Crete. It is soon driven off course and out to sea.

Unable to be controlled, the ship wanders the Mediterranean for roughly two weeks. It is abandoned by its 276 passengers when it runs aground off the island of Malta (Acts 27:37 - 44).

After a short stay on Malta Paul and the other shipwrecked passengers set sail again and land at the Italian port of Puteoli. He then travels to Rome using the well-known road called the Appian Way (Acts 28:12 - 16).

61 to 63 Living in Rome

While in the city of Rome the apostle Paul is allowed to live by himself with only one soldier to guard him. He is allowed a great deal of freedom and continues preaching the Gospel.

63 Acquittal and Freedom

Paul's charges are dropped in Rome and he is set free.

63 to 67 Paul's Final Missionary Journey

After his acquittal Paul begins his final missionary journey by sailing to Crete (Titus 1:5). From Create he travels to Nicopolis (Titus 3:12) then likely leaves to fulfill his goal of preaching the gospel in Spain (Romans 15:22 - 28), possibly Great Britain, and other areas.

68 (January or February) Back in Prison

Paul is again a prisoner in Rome. The Bible is silent regarding the circumstances and location of his arrest. From his Roman cell he writes to his closest friend Timothy (the book of 2Timothy).

68 (May or June) Martyr for the Gospel

Paul's death, at the hands of the Romans, occurs around May or early June in 68 A.D.

See Part 1 of Timeline!

OpenBible.info Geocoding Topical  Bible Labs Blog

Calculating the Time and Cost of Paul’s Missionary Journeys

Stanford University recently unveiled ORBIS , a site that lets you calculate the time and cost required to travel by road or ship around the Roman world in A.D. 200. It takes into account a lot of factors—my favorite is that it models ancient sea routes based on historical sources and wave height.

The apostle Paul went on three missionary journeys from A.D. 46 to 57, traveling around much of Asia Minor and Greece. In 60, he was also taken to Rome. ORBIS allows us to calculate how long these journeys would have taken in pure travel time (excluding time spent at each destination) and how much they would have cost.

* Ship travel only. According to Wikipedia, the denarius from 200, used here, is roughly 22% weaker than a denarius from the mid-first-century.

I conclude a few things from this exercise:

• The journeys get progressively costlier as more of each journey happens by ship. Sailing is fast but expensive—of course, Paul and his companions may not have had to pay the full fare.
• I like to imagine that Paul’s overnight escape from Thessalonica to Berea was partially by riverboat (though the costs above assume it was by road).
• Not much of the route of Paul’s journey is in doubt—Luke describes the trips pretty precisely in Acts. About the only question is whether Paul traveled from Berea to Athens by ship or by road. The above costs follow the ESV Study Bible and assume it was by ship.

For more about Paul’s missionary journeys , Dale Bargmann has written a good walkthrough with maps and photos.

Download the raw data (Excel).

This entry was posted on Thursday, July 5th, 2012 at 8:48 pm and is filed under Geo . You can follow any responses to this entry through the RSS 2.0 feed. Both comments and pings are currently closed.

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[…] blog post by OpenBible.Info called “Calculating the Time and Cost of Paul’s Missionary Journeys” gives further information about the tool. The model is really intense as “it models […]

Unless otherwise indicated, all content is licensed under a Creative Commons Attribution License . All Scripture quotations, unless otherwise indicated, are taken from The Holy Bible, English Standard Version. Copyright ©2001 by Crossway Bibles , a publishing ministry of Good News Publishers. Contact me: openbibleinfo (at) gmail.com.

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A Summary of Paul’s Life

Before conversion.

Paul, the “Apostle of the Gentiles,” was born in Tarsus, capital city of the Roman province of Cilicia, in southeast Asia Minor. A strict Pharisee who was educated at the feet of Gamaliel, we first find him in Jerusalem, where he was present at and consented to the death of the Christian martyr Stephen. He then began a vicious campaign of persecution against Christians.

As Paul – who was also known as Saul – was on the road to Damascus to extend his ravages, he suddenly saw a blinding light and fell to the ground, hearing Jesus speak to him. He was then led by hand, blind, to Damascus, where a Christian named Ananias met him. Paul was cured of his blindness, believed on Jesus, and was baptized.

First Years

Immediately following his conversion, Paul departed to Arabia, eventually returning to Damascus. Fleeing an assassination plot in that city, he headed to Jerusalem, where two events of great importance for his future life occurred. First, he met a Fellow-Christian and future companion, Barnabas. He also saw a vision in the temple that commanded him to take the gospel to the gentiles. Another assassination plot sent him fleeing to Caesarea, then back to Tarsus. Eventually, ending up in Syrian Antioch, he partnered with Barnabas and took a short journey down to Jerusalem to bring relief to that church, after which time he returned to Antioch.

First Missionary Journey

While in Antioch, both Paul and Barnabas were clearly called to the Lord’s service. They soon set sail for Cyprus, where they met two men. Paul preached to Sergius Paulus, a Roman deputy who believed the gospel, despite the efforts of Barjesus, who was blinded for trying to hinder Paul. Setting sail, the evangelists continued on to Perga, Pisidian Antioch (where Paul delivered his first evangelistic sermon to the Jews), Iconium, and Lystra – all cities of Asia Minor. While in Lystra Paul healed a cripple, which almost caused the city to worship him; when Jews arrived, the citizens changed their mind and stoned him, leaving him for dead. After recovering, Paul and Barnabas returned to Syrian Antioch.

Second Missionary Journey

Third missionary journey.

Paul’s intention after leaving Jerusalem was to strengthen the churches of Galatia and Phrygia in Anatolia. Weaving his way over the roads of Asia Minor, he eventually came to the bustling coast city of Ephesus, where he lived for some time. As the church grew, the new Christians burned their occult books, but trouble was in the air. Demetrius, a silversmith who made idols, stirred up the whole city into an uproar, forcing Paul to leave Ephesus.

The apostle headed to Greece, where he stayed three months, then returned through Macedonia. Sailing along the coast of Anatolia toward Jerusalem, he revived a young man named Eutychus at a stop in Troas. At Miletus he met with the Ephesian elders and exhorted them in their noble work. He remained firm in his decision to visit Jerusalem even as he received a prophecy from Agabus about his imminent arrest.

Journey to Rome

After visiting with James in Jerusalem, Paul headed to the heart of the city, the temple. He was quickly surrounded by a murderous mob who believed he had defiled the sacred space, yet the commander of the Roman garrison rescued him, only to threaten him with scourging. With Roman security, Paul was given permission to address the mob twice, only to require further Roman rescue.

Soon, the Jews began plotting even more elaborately, and the Romans were forced to evacuate their prisoner to the safety of Caesarea, the Roman provincial capital. Here the apostle defended himself before Felix and Festus, finally appealing to Caesar as a Roman citizen. After another eloquent defense before King Agrippa, Paul was put on a ship for Rome.

During a routine stop at Crete, Paul advised the sailors to winter in the secure harbor; when they ignored his warning, the ship wrecked off the coast of Malta. Paul eventually made it to Rome where he lived for two years, preaching the kingdom of God. The Biblical account ends here, though there is speculation that Paul was freed for further years of ministry, until he again ended up in a Roman jail and was beheaded by the Roman tyrant Nero.

37 Responses

Do we know what Paul did in Arabia?…not speculation but from other scripture or contemporary writings.

Hi David, unfortunately we don’t have any other record of Paul’s journey into Arabia beside his mention of it from Galatians 1:17. But it’s an interesting question!

thanks alot for all your effort to show us the real true of apostle paul

pls how can i chat you

Hi, you can contact me through the ‘contact’ link at the top of the page!

Thanks this helped so much! Really appreciate it!

Thank you. I truly admire Paul’s ministry

This was a clear and easy read. Thanks for this summary on the life of Paul.

Well I think Paul was one tough dude to put up with all that Go through it with his head held high still write the Bible That’s one bad dude And I thank God for Paul

Wow! This actually really helpful. As a student in st pAul we must know the life of our Patron Saint. Rally Nice and Thnks for the effort by the way!

What is the summary of Pauls Preaching in Rome?

Hi Jacinta, We don’t have a lot of information about Paul’s time in Rome, but you can read about it in Acts 28:16-31. There we are given an address that Paul delivered to the Jews who lived in Rome. In that speech, Paul emphasizes that the salvation of God has been sent to the Gentiles, the non-Jews. His preaching in Rome is summarized by saying that he was, “proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance.” Hope this helps!

Thank you very much . This is so enlightening . I can now understand Apostle Paul better .

This is really interesting and I now understand Saul’s conversion a lot more. Was Saul Paul’s Hebrew name and did he change it when he was converted?

Hi Imi, Sorry for the slow response. You are correct that ‘Saul’ was his Hebrew name, and ‘Paul’ was his gentile/non-Hebrew name. However, we do not know why or when this change happened. Some people think that he had both names and used them based on the context that he was in; others think that he took the name of ‘Paul’ after his conversion. Unfortunately, we just don’t know. But it’s an intriguing question! Daniel

Thank you very much.This was helpful

Who had the most influences on Paul? Whom did he influence the most?

Good questions. Paul was influenced heavily by his Jewish upbringing and his Greco-Roman cultural learning. However, theologically speaking, Paul asserted that he was not significantly influenced by the other Christian leaders of his day. In his letter to the Galatians, Paul claims that he learned “through a revelation of Jesus Christ.”

In terms of his influence, Paul had a significant influence on Luke the Physician, who wrote both the ‘Gospel of Luke’ and the ‘Acts of the Apostles,’ which second book contains a detailed narrative of Paul’s missionary journeys. Paul’s influence on the Christian church in general was huge, especially on the Gentile wing of the church. Later on in church history, the Protestant Reformation sprang from a renewed understanding of ‘justification by faith alone’ which was a cornerstone of Paul’s theology.

Hope this helps. Blessings, Daniel

How long was Paul in prison and who helped him get released? Was Paul in prison more than once?

We don’t know how long Paul was in prison. It appears that he was in prison for at least several years. The Bible does not record what happened at his trial, or any of the end of his life. It seems that he was brought before the Roman Emperor, defended himself, and was released. He probably travelled around the Roman Empire, preaching, and was arrested a second time, taken again to Rome, and executed for preaching Christ. Paul also had other minor imprisonments, but these were the two major imprisonments in his life. I hope this helps.

Blessings, Daniel

What were some conflict or dissent he experienced from the community he visited?

Hi, this is a great question. Paul experienced significant conflict from a group known as the ‘Judaizers’ who taught that one is saved if they believe on Jesus AND they keep the Law of Moses. These Judaizers taught that men must be circumcised if they were not from a Jewish background. Paul strongly disagreed with these people, and one of his letters (Galatians) is written to a church that had accepted the Judaizers. In addition to this, Paul experienced a great deal of conflict from many different people – for example, the church at Corinth was receptive to teachers who blamed Paul for being insufficiently ‘wise.’ Hopefully this answers your question!

I appreciated your article though I find it problematic that you seem to want to have a name change for Paul and relate it to his conversion. Being the Hebrew and Greek forms of the same name, Saul and Paul, both were used after his conversion, while, yes, eventually we only read of the Greek form being used. This is attested to in scripture. Please see Acts 9:22, 24, 27, 28; 11:25, 26, 30; 12:25; 13:1, 2, 7 and the crowning verse of Acts 13:9 “Then Saul, who was also called Paul, filled with the Holy Spirit, looked straight at Elymas and said, ………..”. This is well after his conversion and clearly while ‘doing ministry’. It’s not a bit deal other than making a statement for which there is no Biblical support. Again, thanks for your precise summary of Paul’s life and ministry.

Thank you Keith, it was not a subject that I had looked into in great detail. However, I see the value of what you have mentioned and want to be precise (so that this article can be most helpful). I’ve updated the summary to reflect that.

Thank you for this story it make me understand the conversation of paul

Thanks for your efforts for giving brief note of Apostle Paul. May God continue to bless

Sir I am Daniel, from India. I want to clarify many things abt. Paul and his epistle. How can I start to read his epistle. Even if I read I have not understand yet. May I request u to help me to understand his epistels sir.

Hi Daniel, and thanks for the comment.

I recommend that you begin by actually reading the epistles themselves. This is the best way to learn.

You could also check out some courses found here, which cover each book of the Bible: https://www.thegospelcoalition.org/courses/#new-testament

thank you for this summary of Paul’s life. Going to use his life for school assignment.

Even though Paul was doing everything he could do to be against God including killing his followers Jesus still Saved him and used him! Perfect answer for the Devil when he says we can’t be saved, the Devil is a lie!! If Jesus will save Paul he will definitely save you!!! Thank you Jesus!!!!!!

When a question says ,Appraise the ministry of Paul ,how do you go about?

Hi, thanks for the comment. I’m not sure that I understand what you are asking – could you explain further?

Thank you for the great summary of the Apostle Paul`s life. Now my question is in regards to the two visits that Paul had to Jerusalem mentioned in Gal. 1: 18 & 2: 1)

In Galatians we see that Paul said he went up to Jerusalem after 3 years and just had time with Peter. (Gal. 1: 18) Then he went(back) into Syria.

Later, he went back to Jerusalem after 14 years and this time with Barnabas.

So it seems that Barnabas didn`t mentor Paul until much later.

Can you shed some light on this, thank you.

Hi Marilyn, Thanks for bringing this up. It’s an interesting question. Unfortunately, it is also somewhat complicated. However, here is the short answer, from the research that I’ve done: Paul’s reference to going to Jerusalem after 3 years (in Gal. 1:18) probably refers to his time after the visit recorded in Acts 9:26-30. It was during these three years, then, that he was associated with Barnabas. Later, he would return to Jerusalem (Gal. 2:1 / Acts 15) with Barnabas as a co-laborer. We should note that Paul does not describe himself as being ‘mentored’ by Barnabas, because he is at pains in Galatians 1 to remind his audience that the gospel that he preaches was taught to him by the Lord, rather than by a human being. However, we can see that his relationship with Barnabas changed during these years, from Barnabas being a more mature ‘older brother’ in the faith, to being a co-laborer (whom Paul would go on to disagree with in at least one significant matter, Acts 15:39). Blessings, Daniel

Why was Paul arrested for preaching the gospel and did anything significant happen after his execution.

Paul was arrested because the Jews thought that he was bringing a gentile into the strictly Jewish area of the Temple (although he was not). The Romans took custody of him to prevent a riot. The execution of Paul is not recorded in the Bible, so we don’t know for sure what happened then.

Please what exactly did Paul do in Athens

You can read about it in Acts 17:16-34!

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• Jacob cheats Esau and flees to Mesopotamia
• Jacob returns to Canaan and meets Esau
• God blesses Jacob at Bethel
• Joseph is sold into slavery in Egypt
• Joseph becomes Vizier of Egypt
• Jacob's family joins Joseph in Egypt
• The Israelites in Egypt
• Prince Moses escapes to Midian
• Moses is called by God at Mt Sinai
• Egypt suffers ten plagues
• The Israelites flee from Egypt
• The Israelites cross the Sea of Reeds
• Moses receives the Ten Commandments
• Moses constructs the Ark of the Covenant
• The Israelites rebel against God
• The Israelites are counted
• Hardships encountered in the desert
• Moses sends spies into Canaan
• Korah leads a rebellion against Moses
• The Israelites remain at Kadesh Barnea
• The Israelites attempt to enter Canaan
• The Israelites journey north to Moab
• The Israelites defeat King Sihon and King Og
• Balaam blesses the Israelites
• The Israelites defeat the kings of Midian
• The boundaries of Canaan are agreed
• More laws and religious practices
• Moses dies at Mount Nebo
• The Israelites cross the River Jordan
• The Israelites conquer Jericho and Ai
• Joshua builds an altar at Mt Ebal
• Joshua is deceived by the Hivites
• Joshua conquers the Southern Cities
• Joshua embarks on the Northern Campaign
• Canaan is divided among the twelve tribes
• Six Cities of Refuge are set up
• Joshua says farewell
• The Israelites fight the remaining Canaanites
• God appoints inspirational leaders
• Israel under the 'judges': Othniel and Ehud
• Deborah and Barak defeat Sisera
• Gideon defeats the Midianites
• Abimelech becomes king
• Jephthah defeats the Ammonites
• Samson challenges the Philistines
• The conquest of Laish
• Gibeah is destroyed & the Benjamites punished
• Job is faced with adversity
• Ruth's journey to Bethlehem
• Samuel is taken to Shiloh
• The Ark of the Covenant is captured at Aphek
• The Ark is taken to Ashdod
• The Ark is moved to Ekron
• The Ark is returned to the Israelites
• Samuel administers justice from Ramah
• Saul's Journey to Kingship
• Jonathan demolishes the Philistine pillar at Geba
• Samuel condemns Saul at Gilgal
• David defeats Goliath of Gath
• Saul becomes jealous of David
• Samuel dies and is buried at Ramah
• David marries Abigail
• Saul is killed by the Philistines at Mt Gilboa
• David becomes King of Judah and Israel
• David captures Jerusalem
• The Ark of the Covenant is brought to Jerusalem
• David's victories over Israel's neighbours
• David's affair with Bathsheba
• Absalom's flight & his rebellion against David
• Further events during David's reign
• Solomon succeeds his father David
• Solomon's alliance with Egypt
• Solomon builds the Temple in Jerusalem
• Solomon builds a palace and furnishes the Temple
• The Ark of the Covenant is installed in the Temple
• Solomon rebuilds the cities of Israel
• Solomon's overseas trading expeditions
• The Queen of Sheba travels to Jerusalem
• Solomon builds a network of chariot cities
• Solomon turns away from God
• Solomon dies and the kingdom is divided
• Jeroboam builds temples to worship Baal
• Israel and Judah fight each other
• Israel descends into civil war
• Jezebel kills the prophets & Elijah escapes
• Elijah challenges the prophets of Baal
• Elijah organises the opposition to King Ahab
• King Ahab seizes Naboth's vineyard
• Elijah is taken up to heaven
• Elisha performs miracles and healings
• Elisha displays spiritual gifts
• Jehu races to Jezreel to depose King Joram
• King Joash repairs the Temple in Jerusalem
• Pharaoh Shoshenk I rescues Israel
• Jeroboam II restores the boundaries of Israel
• Tiglath-Pileser of Assyria invades Israel
• Israel falls & the exiles are led to Assyria
• Assyrians settle in Samaria
• King Hezekiah of Judah rebels against Assyria
• Sennacherib attacks and destroys Lachish
• Isaiah prophesies the destruction of Judah
• King Josiah ushers in religious reforms
• Assyria is conquered by the Babylonians
• King Nebuchadnezzar of Babylon invades Judah
• Jerusalem falls and the exile in Babylon begins
• Biblical sources relating to Judah in exile
• The middle years of exile (586-539BC)
• Daniel interprets dreams and riddles
• Daniel's vision of the 'Son of Man'
• Daniel's vision of the 'end times'
• The later years of exile & the return to Judah
• The completion of the Second Temple in Jerusalem
• A third group of exiles returns with Ezra
• A fourth group of exiles returns with Nehemiah
• Nehemiah becomes Governor of Judah
• The people renew their covenant with God
• Jerusalem's new walls are dedicated
• Esther becomes Queen of Persia
• Mordecai uncovers a plot to kill the king
• The origin of the Jewish festival of Purim
• What are the Psalms?
• Some psalms of King David
• Songs of Praise and Despair
• Later psalms ... and the earliest
• Some Memorable Sayings
• The wisdom of Solomon's words
• The Ways of the LORD
• Quarrelling, drinking & gossiping
• The Philosopher
• More wise words from the Philosopher
• More from the Lovers
• Love is as strong as death
• The Mourner
• The LORD's love and mercy continue
• Introduction to the Old Testament Prophets
• Introduction to the Book of Amos
• Amos denounces social injustice in Israel
• Introduction to Hosea's prophesy
• Hosea laments the unfaithfulness of Israel
• The Lord promises to punish Israel
• Introduction to Micah's prophesy
• Micah decries social injustice in Israel and Judah
• Introduction to the Book of Isaiah
• Prophecies written before the fall of Jerusalem
• Isaiah predicts a future golden age
• Isaiah reassures King Ahaz of God's support
• Troubled times and a glorious future kingdom
• Isaiah foresees the return of the exiles
• Isaiah warns of six catastrophes
• The final years before the fall of Judah
• Words of comfort after the fall of Jerusalem
• The LORD will help Israel
• God chooses Cyrus to save his people
• The suffering servant of the LORD
• Encouragement for those in exile
• Those returning are encouraged to follow the LORD
• The LORD's blessing will rest on Jerusalem
• Introduction to the Book of Jonah
• Jonah is thrown overboard to appease the gods
• Jonah arrives at Nineveh
• Introduction to the Book of Nahum
• Nahum predicts the fall of Nineveh
• Introduction to the Book of Jeremiah
• Jeremiah says idolatry will bring Judah's fall
• Jeremiah prophesies the destruction of Jerusalem
• Jeremiah calls for repentance
• Plots are hatched against Jeremiah
• Jeremiah is beaten and arrested
• Jeremiah is charged with treason
• Words of hope and consolation
• Miscellaneous flashbacks to earlier times
• Jeremiah attempts to leave Jerusalem
• Jerusalem falls to the Babylonians
• Gedeliah is murdered & Jeremiah goes to Egypt
• Jeremiah sees disaster in Egypt
• Messages to the surrounding nations
• Introduction to the Book of Zephaniah
• Zephaniah warns of the punishment of Judah
• Introduction to the Book of Habakkuk
• Habakkuk asks why the cruel Babylonians succeed
• Introduction to the Book of Ezekiel
• Ezekiel is called to be a prophet
• Ezekiel's vision of idolatry in the Temple
• Ezekiel speaks through prophesies and parables
• Ezekiel's message of impending doom
• Further prophecies & the fall of Jerusalem
• Hope for the future - New life for Israel
• The defeat of Gog and Magog
• Ezekiel's vision of the New Jerusalem
• Ezekiel sees the glory of the LORD
• The restored land of Israel
• Introduction to the prophecy of Obadiah
• Obadiah prophesies the resurgence of Israel
• Introduction to the Book of Haggai
• Haggai urges the exiles to re-build the Temple
• Introduction to the Book of Zechariah
• Zechariah has visions of horses & horns
• The vision of the measuring line
• Further visions about Jerusalem
• The LORD promises to restore Jerusalem
• Prophesies about the coming of the Messiah
• Prophesies about the Last Days
• An Introduction to the Book of Malachi
• Malachi announces the Day of the LORD
• God promises to send Elijah
• Introduction to the Book of Joel
• Joel foresees the Day of the LORD
• The Names of the God of Israel
• Foreign gods
• Pharaohs of the Old Testament
• The Old Testament & the Jewish Tanakh
• Sources of the History of Israel and Judah
• The Dead Sea Scrolls
• Between the Old and the New Testaments
• The Old Covenant & The New Covenant
• Who is my neighbour?
• Seeking revenge or Offering forgiveness?
• The Commandments - Impossible to keep?
• Was Jesus the Jewish Messiah?
• Was Jesus an outspoken rabbi or was he God?
• How to get right with God: Sacrifice or Faith?
• How to get right with God: By water or the Spirit?
• The power of the Holy Spirit - for everyone?
• A new nation? Or eternal life in God's kingdom?
• 1. From Cain & Abel to the Judges
• 2. From the Kingdom of Israel to the Exile
• 3. From the Exile to the Birth of Jesus
• 4. From the Birth to the Death of Jesus
• 5. From Acts of the Apostles to John's Revelation
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• 1 Jan. John 2:1-11
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• 15 Jan. Mark 1:35-42
• 16 Jan. Matthew 4:25 - 5:10
• 17 Jan. Matthew 5:13
• 18 Jan. Matthew 5:14-16
• 19 Jan. Matthew 5:38-48
• 20 Jan. Matthew 6:5-13
• 21 Jan. Matthew 6:19-24
• 22 Jan. Matthew 7:1-5
• 23 Jan. Matthew 7:7-12
• 24 Jan. Matthew 7:13-14
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• 26 Jan. Mark 2:1-6
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• 20 Mar. Luke 19:28,35-40
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• 23 Mar. Mark 11:12-14,20-24
• 24 Mar. Mark 11:15-19
• 25 Mar. Mark 11:27-33
• 26 Mar. Matthew 23:1-28
• 27 Mar. Matthew 25:31-46
• 28 Mar. Mark 12:1-12
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• 17 Apr. Luke 23:1-11
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• 19 Apr. Matthew 27:27-40
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• 27 Apr. 1 Corinthians 15:1-9
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• 29 Apr. Acts 1:1-5
• 30 Apr. Acts 1:15-26
• 1 May. Acts 2:1-4
• 2 May. Acts 2:5-13
• 3 May. Acts 2:14-42
• 4 May. Acts 2:43-47
• 5 May. Acts 3:1-10
• 6 May. Acts 3:11-26
• 7 May. Acts 4:1-31
• 8 May. Acts 4:32-5:11
• 9 May. Acts 5:12-16
• 10 May. Acts 5:17-42
• 11 May. Acts 6:1-7
• 12 May. Acts 6:8-15
• 13 May. Acts 7:1-60
• 14 May. Acts 8:1,11:19-21
• 15 May. Acts 8:5-8
• 16 May. Acts 8:9-13
• 17 May. Acts 8:14-25
• 18 May. Acts 8:26-40
• 19 May. Acts 2:1-2,3:1-2,5:1-3,8:14-17
• 20 May. Acts 9:32-43
• 21 May. Acts 10:1-23
• 22 May. Acts 10:23-48
• 23 May. Acts 11:1-18
• 24 May. Acts 12:1-19
• 25 May. Acts 7:58-8:3,9:1-9
• 26 May. Acts 9:10-19
• 27 May. Galatians 1:11-2:2
• 28 May. Acts 11:19-26
• 29 May. Acts 11:27-13:3
• 30 May. Acts 13:1-5
• 31 May. Acts 13:4-12
• 1 June Acts 13:13
• 2 June. Acts 13:14-52
• 3 June. Acts 14:1-7
• 4 June. Acts 14:8-20
• 5 June. Acts 14:21-28
• 6 June. Acts 15:1-20
• 7 June. Acts 15:22-35
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• 9 June. Acts 16:6-8
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• 12 June. Acts 16:16-24
• 13 June. Acts 16:25-34
• 14 June. Acts 16:35-40
• 15 June. Acts 17:1
• 16 June. Acts 17:1-9
• 17 June. Acts 17:10-15
• 18 June. Acts 17:16-33
• 19 June. Acts 18:1-11
• 20 June. Acts 18:12-17
• 21 June. Acts 18:18-23
• 22 June. Acts 18:24-28
• 23 June. Acts 19:1-7
• 24 June. Acts 19:8-10
• 25 June. Acts 19:11-20
• 26 June. Acts 19:23-20:1
• 27 June. Acts 20:1-3
• 28 June. Acts 20:3-6
• 29 June. Acts 20:7-12
• 30 June. Acts 20:13-38
• 1 July Acts 21:1-7
• 2 July Acts 21:7-15
• 3 July Acts 21:17-26
• 4 July Acts 21:27-40
• 5 July Acts 22:1-29
• 6 July Acts 22:30-23:11
• 7 July Acts 23:12-32
• 8 July Acts 24:1-26
• 9 July Acts 24:27-25:12
• 10 July Acts 25:13-27
• 11 July Acts 26:1-32
• 12 July Acts 27:1-6
• 13 July Acts 27:7-20
• 14 July Acts 27:21-44
• 15 July Acts 28:1-10
• 16 July Acts 28:11-31
• 17 July Colossians 4:2-17
• 18 July 2 Peter 1:1-2,3:1-16
• 19 July Galatians 1:1-24
• 20 July Galatians 2:1-10
• 21 July Galatians 3:1-14
• 22 July Galatians 3:19-29
• 23 July Galatians 4:1-31
• 24 July Galatians 5:16-25,6:1-18
• 25 July 1 Thessalonians 1:1-10
• 26 July 1 Thessalonians 2:1-16
• 27 July 1 Thessalonians 2:17-3:13
• 28 July 1 Thessalonians 4:1-12
• 29 July 1 Thessalonians 4:13-5:11
• 30 July 1 Thessalonians 5:12-28
• 31 July 2 Thessalonians 1:1-12
• 1 Aug. 2 Thessalonians 2:1-15
• 2 Aug. 2 Thessalonians 3:1-18
• 3 Aug. 1 Corinthians 1:1-9
• 4 Aug. 1 Corinthians 1:10-17
• 5 Aug. 1 Corinthians 1:18-31
• 6 Aug. 1 Corinthians 2:1-16
• 7 Aug. 1 Corinthians 3:1-23
• 8 Aug. 1 Corinthians 4:1-17
• 9 Aug. 1 Corinthians 6:1-11
• 10 Aug. 1 Corinthians 7:1-16
• 11 Aug. 1 Corinthians 9:1-27
• 12 Aug. 1 Corinthians 10:16-17,11:20-34
• 13 Aug. 1 Corinthians 12:1-11
• 14 Aug. 1 Corinthians 12:12-31
• 15 Aug. 1 Corinthians 13:1-13
• 16 Aug. 1 Corinthians 14:1-25
• 17 Aug. 1 Corinthians 14:26-40
• 18 Aug. 1 Corinthians 15:1-26
• 19 Aug. 1 Corinthians 15:35-55
• 20 Aug. 1 Corinthians 16:1-24
• 21 Aug. 2 Corinthians 1:1-11
• 22 Aug. 2 Corinthians 2:12-17
• 23 Aug. 2 Corinthians 3:5-18
• 24 Aug. 2 Corinthians 4:1-6
• 25 Aug. 2 Corinthians 4:7-18
• 26 Aug. 2 Corinthians 5:1-10
• 27 Aug. 2 Corinthians 5:14-21
• 28 Aug. 2 Corinthians 6:1-18,7:1
• 29 Aug. 2 Corinthians 8:1-12
• 30 Aug. 2 Corinthians 11:16-33
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• 1 Sept. 2 Corinthians 13:5-14
• 2 Sept. Romans 1:1-7
• 3 Sept. Romans 1:18-32
• 4 Sept. Romans 2:1-11
• 5 Sept. Romans 3:19-31
• 6 Sept. Romans 4:1-16
• 7 Sept. Romans 5:1-11
• 8 Sept. Romans 6:1-14
• 9 Sept. Romans 7:1-6
• 10 Sept. Romans 8:5-17
• 11 Sept. Romans 8:18-30
• 12 Sept. Romans 8:31-39
• 13 Sept. Romans 10:1-13
• 14 Sept. Romans 12:1-21
• 15 Sept. Romans 13:1-10
• 16 Sept. Romans 14:1-12
• 17 Sept. Romans 15:1-33
• 18 Sept. Romans 16:1-27
• 19 Sept. Ephesians 1:1-10
• 20 Sept. Ephesians 1:11-22
• 21 Sept. Ephesians 2:1-10
• 22 Sept. Ephesians 2:11-22
• 23 Sept. Ephesians 3:1-13
• 24 Sept. Ephesians 3:14-21
• 25 Sept. Ephesians 4:1-16
• 26 Sept. Ephesians 4:17-32
• 27 Sept. Ephesians 5:1-20
• 28 Sept. Ephesians 5:21-33
• 29 Sept. Ephesians 6:1-9
• 30 Sept. Ephesians 6:10-18
• 1 Oct. Ephesians 6:18-24
• 2 Oct. Colossians 1:1-14
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• 4 Oct. Colossians 2:1-15
• 5 Oct. Colossians 2:16-23
• 6 Oct. Colossians 3:1-17
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• 8 Oct. Colossians 4:7-18
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• 12 Oct. Philippians 1:12-26
• 13 Oct. Philippians 2:1-18
• 14 Oct. Philippians 3:1-21
• 15 Oct. Philippians 4:1-23
• 16 Oct. 1 Timothy 1:1-7
• 17 Oct. 1 Timothy 1:12-20
• 18 Oct. 1 Timothy 2:1-15
• 19 Oct. 1 Timothy 3:1-13
• 20 Oct. 1 Timothy 4:1-16
• 21 Oct. 1 Timothy 5:1-22
• 22 Oct. 1 Timothy 6:3-21
• 23 Oct. Titus 1:1-14
• 24 Oct. Titus 2:1-15
• 25 Oct. Titus 3:1-15
• 26 Oct. 2 Timothy 1:1-18
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• 28 Oct. 2 Timothy 3:1-17
• 29 Oct. 2 Timothy 4:6-22
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• 31 Oct. James 2:14-19,4:11-12
• 1 Nov. Jude 1:1-24
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• 4 Nov. 2 Peter 1:1-19
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• 10 Nov. 1 John 2:20-29
• 11 Nov. 1 John 3:11-24
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• 13 Nov. 2 John 1:1-13
• 14 Nov. 3 John 1:1-15
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• 16 Nov. Revelation 2:1-7
• 17 Nov. Revelation 2:8-11
• 18 Nov. Revelation 2:12-17
• 19 Nov. Revelation 2:18-27
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• 21 Nov. Revelation 3:7-13
• 22 Nov. Revelation 3:14-22
• 23 Nov. Revelation 4:1-11
• 24 Nov. Revelation 5:1-14
• 25 Nov. Revelation 6:1-17
• 26 Nov. Revelation 7:1-17
• 27 Nov. Revelation 12:1-9
• 28 Nov. Revelation 17:1-18:19
• 29 Nov. Revelation 20:1-15
• 30 Nov. Revelation 21:1-27
• 1 Dec. Luke 1:5-20
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• 9 Dec. Matthew 11:2-15
• 10 Dec. Luke 1:26-38
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• 12 Dec. Luke 2:6-7
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• 23 Dec. Matthew 2:16-18
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• 25 Dec. John 1:1-14
• 26 Dec. Luke 2:40-43
• 27 Dec. Luke 2:43-52
• 28 Dec. Hebrews 1:1-4
• 29 Dec. Hebrews 3:1-4:1
• 30 Dec. Hebrews 4:14-5:6
• 31 Dec. Hebrews 9:1-5,11-15
• 1 Jan. Genesis 1:1 - 2:3
• 2 Jan. Genesis 2:4-24
• 3 Jan. Genesis 2:8-17
• 4 Jan. Genesis 3:1-23
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• 6 Jan. Genesis 4:17-26
• 7 Jan. Genesis 6:5-22
• 8 Jan. Genesis 7:11-24
• 9 Jan. Genesis 8:1-17
• 10 Jan. Genesis 9:1-16
• 11 Jan. Genesis 10:11-12,32
• 12 Jan. Genesis 11:1-9
• 13 Jan. Genesis 11:27&37,12:1-7
• 14 Jan. Genesis 12:6,8-20
• 15 Jan. Genesis 13:1-18
• 16 Jan. Genesis 14:8-20
• 17 Jan. Genesis 15:1-11,17-21
• 18 Jan. Genesis 16:1-16
• 19 Jan. Genesis 17:1-16
• 20 Jan. Genesis 18:1-16
• 21 Jan. Genesis 19:1-26
• 22 Jan. Genesis 21:1-21
• 23 Jan. Genesis 22:1-18
• 24 Jan. Genesis 23:1-19
• 25 Jan. Genesis 24:1-61
• 26 Jan. Genesis 24:61-67
• 27 Jan. Genesis 25:1-11
• 28 Jan. Genesis 25:19-21,24-34
• 29 Jan. Genesis 26:1-9,12-15,23-25
• 30 Jan. Genesis 27:1-23,30-33,42-45
• 31 Jan. Genesis 28:10-22
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• 3 Feb. Genesis 30:25-43
• 4 Feb. Genesis 31:1-21
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• 8 Feb. Genesis 33:12-20
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• 10 Feb. Genesis 35:9-15
• 11 Feb. Genesis 35:16-21,27-29
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• 13 Feb. Genesis 37:12-24
• 14 Feb. Genesis 37:25-34
• 15 Feb. Genesis 39:1-6
• 16 Feb. Genesis 39:6-22
• 17 Feb. Genesis 40:1-23
• 18 Feb. Genesis 41:1-14
• 19 Feb. Genesis 41:15-37
• 20 Feb. Genesis 41:39-57
• 21 Feb. Genesis 42:1-38
• 22 Feb. Genesis 43:1-33
• 23 Feb. Genesis 45:1-28
• 24 Feb. Genesis 46:1-7,28-30
• 25 Feb. Genesis 47:1-7,11-12,27-31
• 26 Feb. Genesis 50:1-26
• 27 Feb. Exodus 1:1-14
• 28 Feb. Exodus 1:15-22
• 1 Mar. Exodus 2:1-10
• 2 Mar. Exodus 2:11-15
• 3 Mar. Exodus 2:16-22
• 4 Mar. Exodus 3:1-10
• 5 Mar. Exodus 3:11-20
• 6 Mar. Exodus 4:1-17
• 7 Mar. Exodus 4:18-31
• 8 Mar. Exodus 5:1-21
• 9 Mar. Exodus 5:22-6:9
• 10 Mar. Exodus 7:14-21
• 11 Mar. Exodus 11:1-10
• 12 Mar. Exodus 12:1-17
• 13 Mar. Exodus 12:21-30
• 14 Mar. Exodus 12:29-40
• 15 Mar. Exodus 13:17-14:4
• 16 Mar. Exodus 14:5-31
• 17 Mar. Exodus 15:1-27
• 18 Mar. Exodus 16:1-18,31
• 19 Mar. Exodus 17:1-7
• 20 Mar. Exodus 17:8-16
• 21 Mar. Exodus 18:1-27
• 22 Mar. Exodus 19:1-11,14-19
• 23 Mar. Exodus 20:1-20
• 24 Mar. Exodus 21:1-23:17
• 25 Mar. Exodus 24:12-18
• 26 Mar. Exodus 25:1-26,33
• 27 Mar. Exodus 32:1-20
• 28 Mar. Exodus 32:21-35
• 29 Mar. Exodus 34:1-22,27-29
• 30 Mar. Exodus 40:1-21,33-36
• 31 Mar. Leviticus 1;1-14:4
• 1 Apr. Numbers 1:1-2:34
• 2 Apr. Numbers 10:11-11:35
• 3 Apr. Numbers 12:1-16
• 4 Apr. Numbers 13:1-33
• 5 Apr. Numbers 14:1-38
• 6 Apr. Numbers 14:41-45
• 7 Apr. Numbers 16:1-40
• 8 Apr. Numbers 16:41-17:11
• 9 Apr. Numbers 20:1-13
• 10 Apr. Numbers 20:14-21:4
• 11 Apr. Numbers 21:4-9
• 12 Apr. Numbers 21:10-20
• 13 Apr. Numbers 21:21-35
• 14 Apr. Numbers 22:1-24:25
• 15 Apr. Numbers 25:1-18
• 16 Apr. Numbers 26:1-65
• 17 Apr. Numbers 27:12-23
• 18 Apr. Numbers 31:1-16,25-31
• 19 Apr. Numbers 32:1-38
• 20 Apr. Numbers 34:1-18,35:1-12
• 21 Apr. Deuteronomy 8:1-11
• 22 Apr. Deuteronomy 34:1-12
• 23 Apr. Joshua 1:1-18
• 24 Apr. Joshua 2:1-24
• 25 Apr. Joshua 3:1-17
• 26 Apr. Joshua 4:1-24,5:1
• 27 Apr. Joshua 6:1-27
• 28 Apr. Joshua 7:1-26
• 29 Apr. Joshua 8:1-29
• 30 Apr. Joshua 8:30-35
• 1 May. Joshua 9:1-27
• 2 May. Joshua 10:1-28
• 3 May. Joshua 10:29-43
• 4 May. Joshua 11:1-14
• 5 May. Joshua 13:1-8,14:1-4,18:1
• 6 May. Joshua 20:1-9
• 7 May. Joshua 22:1-16,21,28,30-34
• 8 May. Joshua 23:1-16,24:14-16,22-27
• 9 May. Joshua 24:29-33
• 10 May. Judges 1:1-11,17-19
• 11 May. Judges 2:1-5,10-15
• 12 May. Judges 2:16-23
• 13 May. Judges 3:5-11
• 14 May. Judges 3:12-30
• 15 May. Judges 4:1-24,5:31
• 16 May. Judges 6:1-27
• 17 May. Judges 6:33-40
• 18 May. Judges 7:1-25
• 19 May. Judges 8:4-28
• 20 May. Judges 8:29-9:21
• 21 May. Judges 9:22-49
• 22 May. Judges 9:50-57
• 23 May. Judges 10:1-16
• 24 May. Judges 10:17-11:33
• 25 May. Judges 11:30-31,34-40
• 26 May. Judges 12:1-6
• 27 May. Judges 12:7-15,13:1
• 28 May. Judges 13:2-25
• 29 May. Judges 14:1-11
• 30 May. Judges 14:12-20
• 31 May. Judges 15:1-8
• 1 June Judges 15:9-20
• 2 June Judges 16:1-3
• 3 June Judges 16:4-15
• 4 June Judges 16:16-31
• 5 June Judges 17:1-13
• 6 June Judges 18:1-31
• 7 June Judges 19:1-30
• 8 June Judges 20:1-48
• 9 June Judges 21:1-23
• 10 June Job 1:1-22
• 11 June Job 2:1-13
• 12 June Job 3:11-13:8
• 13 June Job 38:1-42:17
• 14 June Ruth 1:1-22
• 15 June Ruth 2:1-23
• 16 June Ruth 3:1-18
• 17 June Ruth 4:1-17
• 18 June 1 Samuel 1:1-20
• 19 June 1 Samuel 1:21-2:2
• 20 June 1 Samuel 2:11-12,18-26
• 21 June 1 Samuel 3:1-21
• 22 June 1 Samuel 4:1-18
• 23 June 1 Samuel 5:1-12
• 24 June 1 Samuel 6:1-21,7:1
• 25 June 1 Samuel 7:2-17
• 26 June 1 Samuel 8:1-22
• 27 June 1 Samuel 9:1-27,10:1
• 28 June 1 Samuel 10:1-11
• 29 June 1 Samuel 10:13-25
• 30 June 1 Samuel 11:1-15
• 1 July 1 Samuel 12:1-25
• 2 July 1 Samuel 13:2-7
• 3 July 1 Samuel 13:8-15
• 4 July 1 Samuel 14:1-23
• 5 July 1 Samuel 14:24-46
• 6 July 1 Samuel 14:47-15:9
• 7 July 1 Samuel 15:10-31
• 8 July 1 Samuel 16:1-13
• 9 July 1 Samuel 16:14-23
• 10 July 1 Samuel 17:1-52
• 11 July 1 Samuel 17:57-58,18:1-16
• 12 July 1 Samuel 18:17-29
• 13 July 1 Samuel 19:1-18
• 14 July 1 Samuel 20:1-47
• 15 July 1 Samuel 21:1-9
• 16 July 1 Samuel 21:10-11,22:1-5
• 17 July 1 Samuel 22:6-19
• 18 July 1 Samuel 23:1-13
• 19 July 1 Samuel 24:1-22
• 20 July 1 Samuel 25:1-44
• 21 July 1 Samuel 26:1-25
• 22 July 1 Samuel 27:1-12
• 23 July 1 Samuel 28:1-20
• 24 July 1 Samuel 29:1-11
• 25 July 1 Samuel 30:1-31
• 26 July 1 Samuel 31:1-13
• 27 July 2 Samuel 1:1-16
• 28 July 2 Samuel 2:1-7
• 29 July 2 Samuel 2:8-17
• 30 July 2 Samuel 3:1,6-21
• 31 July 2 Samuel 3:22-32
• 1 Aug. 2 Samuel 4:1-12
• 2 Aug. 2 Samuel 5:1-12
• 3 Aug. 2 Samuel 5:17-25
• 4 Aug. 2 Samuel 6:1-23
• 5 Aug. 2 Samuel 7:1-17
• 6 Aug. 2 Samuel 8:1-14
• 7 Aug. 2 Samuel 9:1-13
• 8 Aug. 2 Samuel 10:1-14
• 9 Aug. 2 Samuel 11:1-17,26-27
• 10 Aug. 2 Samuel 12:1-18
• 11 Aug. 2 Samuel 12:24-31
• 12 Aug. 2 Samuel 13:1-39
• 13 Aug. 2 Samuel 14:21-33
• 14 Aug. 2 Samuel 15:1-12
• 15 Aug. 2 Samuel 15:13-37
• 16 Aug. 2 Samuel 16:1-22
• 17 Aug. 2 Samuel 17:1-29
• 18 Aug. 2 Samuel 18:1-33
• 19 Aug. 2 Samuel 19:1-18
• 20 Aug. 1 Kings 1:5-27
• 21 Aug. 1 Kings 1:28-53
• 22 Aug. 1 Kings 2:1-12
• 23 Aug. 1 Kings 2:13-46
• 24 Aug. 1 Kings 3:1-15
• 25 Aug. 1 Kings 3:16-28
• 26 Aug. 1 Kings 4:7,20-34
• 27 Aug. 1 Kings 5:1-18
• 28 Aug. 1 Kings 6:1-22,38
• 29 Aug. 1 Kings 7:1-12
• 30 Aug. 1 Kings 7:13-30,37-38,45-46
• 31 Aug. 1 Kings 8:1-11
• 1 Sept. 1 Kings 8:22-34,54-57,62-63
• 2 Sept. 1 Kings 9:1-9
• 3 Sept. 1 Kings 10:1-10,13
• 4 Sept. 1 Kings 11:1-13
• 5 Sept. 1 Kings 11:14-40
• 6 Sept. 1 Kings 11:42-12:20
• 7 Sept. 1 Kings 12:25-33
• 8 Sept. 1 Kings 14:1-20
• 9 Sept. 1 Kings 14:21-31
• 10 Sept. 1 Kings 15:1-16
• 11 Sept. 1 Kings 15:25-29,17-24
• 12 Sept. 1 Kings 16:1-22
• 13 Sept. 1 Kings 16:23-28
• 14 Sept. 1 Kings 16:29-33
• 15 Sept. 1 Kings 17:1-16
• 16 Sept. 1 Kings 17:17-24
• 17 Sept. 1 Kings 18:1-9,15-21
• 18 Sept. 1 Kings 18:22-40
• 19 Sept. 1 Kings 18:41-46
• 20 Sept. 1 Kings 19:1-18
• 21 Sept. 1 Kings 19:19-21
• 22 Sept. 1 Kings 20:1-22
• 23 Sept. 1 Kings 21:1-16
• 24 Sept. 1 Kings 21:17-29
• 25 Sept. 1 Kings 22:1-40
• 26 Sept. 2 Kings 1:1-18
• 27 Sept. 2 Kings 2:1-15
• 28 Sept. 2 Kings 3:1-27
• 29 Sept. 2 Kings 2:19-22,4:1-7
• 30 Sept. 2 Kings 4:8-37
• 1 Oct. 2 Kings 4:38-44
• 2 Oct. 2 Kings 5:1-15
• 3 Oct. 2 Kings 6:8-23
• 4 Oct. 2 Kings 8:7-15
• 5 Oct. 2 Kings 9:1-25
• 6 Oct. 2 Kings 9:30-37
• 7 Oct. 2 Kings 12:1-12
• 8 Oct. 2 Kings 13:1-9
• 9 Oct. 2 Kings 13:14-21
• 10 Oct. 2 Kings 14:23-29
• 11 Oct. 2 Kings 15:19-20,16:15-18
• 12 Oct. 2 Kings 17:1-18
• 13 Oct. 2 Kings 17:24-34
• 14 Oct. 2 Kings 18:1-8
• 15 Oct. 2 Kings 18:13-21,28-31,36
• 16 Oct. 2 Kings 19:1-10,19-20,32-36
• 17 Oct. 2 Kings 20:1-11
• 18 Oct. 2 Kings 20:12-21
• 19 Oct. 2 Kings 22:1-13
• 20 Oct. 2 Kings 23:1-4,8-11,21-25
• 21 Oct. 2 Kings 23:29-37
• 22 Oct. 2 Kings 24:1-7
• 23 Oct. 2 Kings 24:8-18
• 24 Oct. 2 Kings 25:1-21
• 25 Oct. Daniel 1:1-17
• 26 Oct. Daniel 3:9-15,19-20,24-30
• 27 Oct. Daniel 5:1-13,16-18,20-31
• 28 Oct. Daniel 6:1-11,16-17,19-23
• 29 Oct. Daniel 7:1-9,11-14,16-18
• 30 Oct. Daniel 11:1-9
• 31 Oct. Daniel 12:1-13
• 1 Nov. Ezra 1:1-11
• 2 Nov. Ezra 2:1-70
• 3 Nov. Ezra 3:1-13
• 4 Nov. Ezra 4:1-13,19-21
• 5 Nov. Ezra 5:1-9,6:1-4.13-22
• 6 Nov. Ezra 7:1-6,11-23,8:31-36
• 7 Nov. Nehemiah 1:1-4,2:1-10
• 8 Nov. Nehemiah 2:11-20
• 9 Nov. Nehemiah 4:1-23
• 10 Nov. Nehemiah 5:1-16,6:1-3,15-16
• 11 Nov. Nehemiah 8:1-12
• 12 Nov. Nehemiah 12:27-43
• 13 Nov. Esther 2:1-18
• 14 Nov. Esther 2:19-23
• 15 Nov. Esther 3:1-13
• 16 Nov. Esther 4:1-16
• 17 Nov. Esther 5:1-14
• 18 Nov. Esther 6:1-14
• 19 Nov. Esther 7:1-10
• 20 Nov. Esther 8:1-14
• 21 Nov. Esther 9:1-17,24-28
• 22 Nov. Amos 1:1-15,2:1-2
• 23 Nov. Amos 5:1-7,10-15
• 24 Nov. Hosea 1:1-11
• 25 Nov. Hosea 9:1-9
• 26 Nov. Micah 1:1-9
• 27 Nov. Micah 4:1-5,5:1-5
• 28 Nov. Isaiah 1:1-7,11-20
• 29 Nov. Isaiah 7:1-17,8:3-4
• 30 Nov. Isaiah 9:1-7
• 1 Dec. Isaiah 10:28-34,11:1-10
• 2 Dec. Isaiah 40:1-11
• 3 Dec. Isaiah 44:1-11
• 4 Dec. Isaiah 45:1-7,13-17
• 5 Dec. Isaiah 52:13-15,53:1-12
• 6 Dec. Isaiah 60:1-14
• 7 Dec. Nahum 2:1-13
• 8 Dec. Jeremiah 6:1-8,13-23
• 9 Dec. Jeremiah 7:1-11
• 10 Dec. Jeremiah 18:1-12
• 11 Dec. Jeremiah 19:1-13
• 12 Dec. Jeremiah 23:1-8
• 13 Dec. Jeremiah 26:1-15
• 14 Dec. Jeremiah 29:1-12
• 15 Dec. Zephaniah 1:1-13
• 16 Dec. Habakkuk 1:1-13
• 17 Dec. Ezekiel 1:1-17,22-28
• 18 Dec. Ezekiel 10:1-19,11:22-24
• 19 Dec. Ezekiel 17:1-10
• 20 Dec. Ezekiel 33:21-26,34:1-24
• 21 Dec. Ezekiel 37:1-14
• 22 Dec. Ezekiel 40:1-31
• 23 Dec. Ezekiel 43:1-12
• 24 Dec. Obadiah 1:1-11
• 25 Dec. Haggai 1:1-15
• 26 Dec. Zechariah 1:1-6
• 27 Dec. Zechariah 9:9-17
• 28 Dec. Zechariah 14:1-11
• 29 Dec. Malachi 3:1-5,4:1-6
• 30 Dec. Joel 2:1-11
• 31 Dec. Joel 2:25-32
• Bible Journey 1
• 1. The World of the New Testament Journeys
• 2. John the Baptist's Journeys
• 3. Jesus's Childhood Journeys
• 4. Jesus's Journeys around Galilee
• 5. Jesus's Journeys beyond Galilee
• 6. Jesus's Last Journey to Jerusalem
• 7. Journeys of Jesus's Followers
• 8. Paul's Journey to Damascus
• 9. Paul's Journey to Cyprus, Pamphylia & Galatia
• 10. Paul's Journey to Phrygia, Macedonia & Archaia

11. Paul's Journey to Ephesus, Philippi & Corinth

• 12. Paul's Journey to Rome
• 13. Paul's Letters to Galatia & Thessalonica
• 14. Paul's Letters to Corinth & Rome
• 15. Paul's Letters to Ephesus, Colossae & Philippi
• 16. Paul's Letters to Timothy & Titus
• 17. The Letter to the Jewish believers in Antioch
• 18. Letters from James, Jude & Peter
• 19. John's Letters to the believers in Asia Minor
• 20. John's Revelation to the 7 Churches of Asia
• 21. The Romano-Jewish world of the New Testament