Saturday, July 24, 2010

THE APOSTLE PAUL AND HIS SECOND MISSIONARY TRIP (AN EXEGESIS)

THE APOSTLE PAUL AND HIS SECOND MISSIONARY TRIP (AN EXEGESIS)
BY KIMBERLY PADILLA, A.A. RELIGIOUS STUDIES

Another one of my last writing assignments, written for edification for the body of Messiah. (Please keep in mind that Facebook messes up the structure of the document, making it appear to be messy, but this is not my writing technique.) Also, this is not a very good exegesis. I was assigned to write 5-8 pages, and ended up with 18, and still it is not thorough, but I feel that it could still edify some.

TABLE OF CONTENTS



INTRODUCTION……………………………………
…………… PAGE 3
ANTIOCH IN SYRIA…………………………………………….. PAGE 3
DERBE AND LYSTRA…………………………………………... PAGE 5
PHRYGIA AND GALATIA……………………………………… PAGE 6
TROAS……………………………………………………………. PAGE 7
PHILIPPI………………………………………………………….. PAGE 8
THESSALONICA AND BEREA………………………………… PAGE 11
ATHENS………………………………………………………….. PAGE 12
CORINTH………………………………………………………… PAGE 14
EPHESUS………………………………………………………… PAGE 17
JERUSALEM…………………………………………………….. PAGE 18
CAESAREA AND ANTIOCH…………………………………… PAGE 18
CONCLUSION…………………………………………………… PAGE 19
BIBLIOGRAPHY………………………………………………… PAGE 21

Introduction

The Apostle Paul was active in spreading the Gospel after he was called by Jesus and converted to Christianity. After that, he was called, along with Barnabas, to travel and spread the word in other places. Paul and Barnabas split as a team, because of contention over Mark, and so on the second missionary trip, Paul chose to travel with Silas. This is the trip, which we will be examining in this paper. The destinations of this journey included Antioch (which was the starting point), Syria and Cililia, Derbe and Lystra, Phrygia and Galatia, Troas, Philippi, Thessalonica and Berea, Athens, Corinth, Ephesus, Jerusalem, and finally, the return to Syria. Events, which happened in the arenas of each of these cities, will be researched, according to several accountable and credible authors, who have studied the subject. An emphasis will be placed on Paul’s speech at the Aeropagus, pertaining to the unknown god.
Antioch in Syria

Paul and Barnabas, along with Judas and Silas, traveled from Jerusalem to Antioch to deliver the letter, which James had written, concerning the matter of what Gentiles should observe in their walk of faith (Acts 15:30). I. Howard Marshall says that it was read aloud.[1] This makes sense; because it was delivered to the congregation, as Acts 15:30 says that they gathered the multitude together. Silas and Judas had accompanied Paul and Barnabas (Acts 15:32). They traveled with Paul and Barnabas to further expound the letter and encourage the congregation with their teaching and prophetic gifts, according to Marshall.[2] And after they had finished, Judas departed, returning to Jerusalem, but Silas was contented to remain there (Acts 15:33-34). Paul and Barnabas remained in Antioch for some time, and then Paul decided it would be good to go and confirm the churches, which they had planted on their first trip (Acts 15:36). Marshall adds that the church at Antioch would be left in good hands in their absence.[3] This seems to be the case, because the church had received extensive teachings from Paul and Barnabas, who had abided there some space of time. Marshall also mentions that it is not noted that they planned on visiting new cities, but that Acts 16:6 suggests that it was in their itinerary the whole time.[4] However, before the two set foot out of Antioch, the two, Paul and Barnabas, have a falling out because of Mark, who had left them earlier in their first missionary journey (Acts 15:37-38). Marshall notes that probably Paul feared that Mark would defect again.[5] For this reason, Paul and Barnabas separated, with Paul taking Silas with him and Barnabas being escorted again by Mark (Acts 15:39-40). Marshall notes that there are some commentators, who believe that Paul did not want Barnabas accompanying him for another reason, as well, and that reason being that if Galatians 2:1-10 had occurred prior, then Paul may not have been comfortable with Barnabas, as it is written in Galatians 2:13 that Barnabas was lead away with the Jews’ hypocrisy.[6] F.F. Bruce agrees with Marshall, saying that besides Mark, there was a graver concern playing in Paul’s mind, and that was the factor of Barnabas joining Peter and others at Antioch, according to Galatians 2:13.[7] This does not seem to be the case, however, because Paul and Barnabas did deliver the epistle together afterward to Antioch, in one accord.

This event at Antioch could be applied to modern Christians’ lives, in consideration of the strife, which is seen between Paul and Barnabas. Though both were godly men, they allowed their emotions to interfere between the works, which God had called them to do. Acts 13:2 tells us that the Holy Spirit separated Paul and Barnabas from all the others to evangelize for God. True, it may be that God had no preference who went together on the second and third trip, as it was not specified, but it seems that if God had wanted them to change partners, the Holy Spirit would have guided them through that also. So in learning from Paul and Silas, we must not allow our anger to interfere with God’s purpose and will. Human beings are weak, and often allow flesh to reign over the spirit, but mankind must lay aside human emotions and lusts in order to be obedient to the Spirit.
Derbe and Lystra

Paul and Silas’ first stop is Derbe and Lystra. Marshall mentions that this is in reverse order than was mentioned on Paul’s first missionary trip, because apparently Paul entered on the east side this time.[8] On this part of the trip is where Paul and Silas met Timothy. Marshall considers that Timothy probably lived in Lystra instead of Derbe, because Lystra is the latter named city.[9] Marshall also adds that Timothy had evidently converted on Paul’s first missionary trip.[10] This could be true, because Acts 16:1 only says behold Timothy, instead of specifying that this was the first time they met. However, this seems to be the first attempt that Paul made to circumcise Timothy. Marshall points out that Timothy’s mother did not seem to do her duty in having Timothy circumcised, but notes that maybe because there were no Jewish synagogues listed in Lystra.[11] F. F. Bruce has a problem with this, because he wonders if this could be the same Paul, which had testified in Galatians 5:3 that everyman who becomes circumcised is indebted to carry out every aspect of the law.[12] Marshall also wonders about this, saying that Paul’s actions have caused a great contention.[13] Nevertheless, when Timothy had been circumcised, he joined Paul and Silas on their journey.

We are able to learn from the Derbe and Lystra section of the journey that sometimes it is better to adhere to the Old Testament Laws in order to win Jews over than to not. Paul recommended that Timothy be circumcised to blend in with the Jews. Paul himself said in 1 Corinthians 9:20 that when he is with the Jews he becomes a Jew, and in Acts 21:23 he took a Nazarite vow upon himself to appease the Jews zealous for the law. It is nearly impossible, if not definitely impossible to witness to a Jew from the perspective of the New Testament, because they do not believe in it to start with. When one approaches a Jew, he or she must do so from the prophecies found in the Old Testament, which were written pertaining to the Messiah and so that seems to be Paul’s understanding, and from this author’s experience of witnessing to Jews it is hers too.

Phrygia and Galatia

As Paul and Silas traveled through Phyrgia, the Holy Spirit forbade them from preaching there or any part of Asia, including Mysia and Bithynia, according to Acts 16:6. Marshall mentions that Luke does not go into detail of Paul’s itinerary, or even if he had one.[14] It seems that he did not, as he was being given directions by God along his way. He adds that it seems Paul was trying to make it to Ephesus on the east coast.[15] However, he concludes that God directed this trip, because the missionaries sought new areas, in which to labor.[16] He further states that it is not known how the Holy Spirit prevented them from preaching in Asia, but contributes it to some internal impulse, such as one of the party having a moment of prophecy.[17] This idea seems very likely; because it is recognized God spoke to prophets, directing their ways, such as the way, in which he directed Moses in the wilderness, and also, God directed their way by giving Paul a dream. Marshall further expounds that Phrygia was partially in the region of Asia and partially in Galatia, and he also adds that there is no evidence that Paul and Silas entered Galatia at this time.[18] Instead, they journeyed to Troas.

The application of what can be learned in the Phrygia and Galatia section of the journey seems to be to listen to God. We are told in Proverbs 3:6 that if we hearken to Him He will direct our paths. It seems God has a plan for everyone. Some may not listen when called for the purpose, which God has called them, but it appears that He has a will for everyone’s life. One must just close off the world, spend time in prayer, reading the Word and meditating on the Word to hear His will for him or her. It took this author about 3 years to hear her the direction of her calling, but now she knows and anyone else can hear also.
Troas

When Paul and Silas entered Troas, Paul had a vision of a man in Macedonia, calling for help. Marshall says that dreams were counted as ways of heavenly messages at that time.[19] This seems to be the case, because Job also mentions this in Job 33:15-17. Paul interpreted this dream to mean that the Lord wanted the man to hear the gospel (Acts 16:9-10). Marshall allows that Paul would have presumed that the man was from Macedonia, because of what he said.[20] No one knows if the man was naturally born in Macedonia or not, because it is not recorded, so Marshall is correct in noting this, however, it does seem likely that he is a Macedonian. Paul and Silas left Troas for Macedonia, following God’s divine instructions.

Troas has the same application that Phrygia and Galatia does. If one hearkens to God, He will lead all his or her paths.

Philippi

After arriving at Philippi, which is in Macedonia, Paul and his company went to the river, wherein people would go to pray, there on the next Sabbath, finding a party of women, as published in Acts 16:12-13. Marshall reports that Philippi was a Roman colony, and that this stop paved Paul’s way to future dealings with the Romans, preparing him to deal with further Roman situations.[21] Gosque agrees, saying that Philippi was like a miniature Rome.[22] When Paul and Silas arrived at the river and found the women, named Lydia, who worshipped God, was there and listened to all that Paul and his companions had to say, and she and her household then were saved. Marshall says that her and her family’s conversion occurred because the Lord opened her heart, and that this event pleased the Lord very much, due to the missionaries’ obedience in going to Philippi to witness to Lydia.[23] He goes on to say that it is the Lord, who opens the heart of those, whom he will and he also quotes Paul, wherein he says that men’s hearts are darkened by the god of this world, in 2 Corinthians 4:4.[24] This seems reasonable that God opens the heart of those of whom He wills, because we know from the Book of Exodus that God hardened the Pharaoh’s heart. Marshall makes it clear, however, that because it is God, whom does the work of changing the heart, this does not diminish the labor of the missionary.[25]

In order to be saved, Lydia and her household also experienced baptism. Marshall says that the Book of Acts doesn’t specify if the baptism was immediate or not, but cites there could not have been a long interval, as she would have wanted to make an outer declaration of her inward faith.[26] Marshall becomes controversial in exegeting, pertaining to the household baptism. He says that those who are proponents of infant baptism use this event to prove their point, however, Marshall points out that since Lydia was a businesswoman, selling purple dye, it seems likely she would have been single.[27] Marshall seems to be out of place here, however. Since she did have a household, it seems likely that she would have been married, and because she was a businesswoman doesn’t make her necessarily single. Priscilla, though maybe not a businesswoman, did have a vocation and at the same time maintained a husband (Acts 18:2-3).

The application here is that everyone needs to obey God. Everyone needs to witness as much as he or she can, but they mustn’t become upset if the person does not accept Christ right away. As the paragraph above says, it is God whom works on a person’s heart. Man cannot. Humans can pray that God will tug at that person’s spirit, but that is all that we can do, aside from planting seeds. However, if it isn’t time that God opens the person’s heart, then we must not become discouraged from doing our job of witnessing to others.

As Paul and Silas went to pray, a certain woman, who was demon possessed followed them crying, “These men are servants of the Most High God, which show unto us the way of salvation” (Acts 16:17). Marshall says that the slave girl could have been a ventriloquist, as someone who could throw their voice, and especially tell fortunes, were considered to be possessed by a spirit.[28] After she had followed them many days, Paul became weary and cast the demon out. Marshall notes that the Book of Acts does not make a note of whether the girl converted or not.[29]

When her masters notice that she is no longer profitable for them, they become upset and take Paul and Silas to the leaders of the city, in order that their complaints might be heard. There were two accusations brought up against the missionary team. The allegations, which were made, were causing a public commotion and lecturing against Roman practices. Marshall says that Romans were allowed to participate in other religions or cults, so long as the other religion or cult was not seen as anti-Roman.[30] The whole multitude sided with the slave girl’s masters against Paul and Silas (Acts 16:22). Marshall notes that they must have been moved by an emotional speech, which the masters must have given.[31] Paul and Silas were then arrested and beaten, and later imprisoned (Acts 16:22-23). Marshall reports that it was probably ordered that they remain imprisoned, because of the supernatural powers they displayed.[32] However, God saw another purpose for them and set them free by means of an earthquake (Acts 16:26). This is significant, because Marshall makes note that they were in the most secure part of the prison, and Acts 16:24 records that their feet were placed in stocks.[33] Even the most secure place cannot bind anyone, if it is against the will of God.

Once seeing that Paul and Silas had escaped the jailer meant to kill himself, but he did not, because Paul told him that they were actually still there in the building (Acts 16:27-28). Marshall notes that he wonders, as well as other scholars, how Paul knew that the jailer was about to commit suicide, when the jailer had to ask for a light to see in Acts 16:29.[34] The jailer did come and fall at Paul and Silas’ feet, seeing that by supernatural power they were loosened, and he too wanted to become saved, and Paul says to believe in the Lord Jesus Christ, which he does (Acts 16:31.)

The next morning, they were released and stopped by Lydia’s house, before departing (Acts 16:35-40). Acts records that Paul demanded that they be released in the eye of the public, instead of privately, as the Roman officials wished, however, Paul and Silas opposed that (Acts 16:35-36). Marshall notes here that if they had been released privately, this could have instituted a treacherous standard for future missionaries going to Philippi, and could have left Christians open to capricious handling by the judges.[35] He also notes that they had been punished without even regard to if the charges were true, and had not noticed that Paul and Silas were Roman citizens, because when they found out they were very fearful.[36] It was for these reasons that Paul demanded an admission of guilt in the public domain be made.[37]

This section teaches us that, as Christians, when we teach or witness, the world will always look at us as opposing to their customs, to breaking up the peace in the way that they normally live. Today, when Christians preach against homosexual activity or abortion, it is called hatred. The world doesn’t understand that the Christian loves them and seeks to save their soul. The world just sees the preaching as bigotry and hate.

Thessalonica and Berea

When the party reached Thessalonica, Paul spent three Sabbaths teaching the citizens thereof, exhorting them to accept and believe on Jesus Christ, who was raised from the dead, and many did; however, this made the Jews in Thessalonica very jealous and so Jason, one of Paul’s companions was taken before the magistrates of that city (Acts 17:1-3). Gosque notes that Thessalonica, unlike Philippi, was a free city, and was not a Roman colony, and so the magistrates there were independent magistrates and not those under Roman rule.[38] When Jason has been secured, Paul, Timothy and Silas were sent to Berea; however the violent Jews from Thessalonica followed them there and so Paul was bade to depart to Athens, while Silas and Timothy remained in Thessalonica (Acts 17:9-14). Marshall cites Haenchan and says that it doesn’t appear that it is totally Jews, who are inciting violence, but also anti-Christian Gentiles, as well.[39] He states also that 1 Thessalonians 2:14-15 refer to both opponents of the Jewish and Gentile realm.[40] This seems right, because Thessalonians 2:14 says, “For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews.”[41] It seems obvious, by wherein it says that they suffered things of their own countrymen that the Gentiles from their own land were also persecuting them.

This section teaches that to fulfill the command of the Great Commission, one must be ready to meet opposition and to suffer, including physical violence or imprisonment. Most Christians do not see that, especially those born in the United States, so this application mostly fits missionaries or Christians in other parts of the world, where their own people, who are devoted to a false religion, persecute them.

Athens

Paul arrived in Athens, and his heart was burdened when he saw all the idols, which surrounded the city and so he debated with the Greeks in the synagogues and market places each day (Acts 17:16-17). Marshall notes that even though Paul did debate so hard and frequently with the Greeks, that it is recorded in 1 Corinthians 1:22-24 that to the Greeks the Gospel is foolishness.[42] Perhaps, it was this experience that inspired Paul to make that statement. Certain philosophers, the Epicureans and the Stoics, called upon him to see what he had been teaching and they took him to Areopagus seeking to find his doctrine (Acts 17:18-21). Marshall defines the doctrine of the Epicureans and the Stoics, saying the Epicureans attacked superstition and believe in gods, while the Stoics believed in unity between mankind and God, along with ethical obligations of mankind to maintain the unity.[43] He also notes that Paul intended to share the vision of each belief, in its own rationality; however, he planned on extending their doctrine, showing them that their calculations had not reached a broad enough level to understand everything spiritual fully.[44] Gosque notes that while there was much religious devotion to idols in the city, so was there religious skepticism.[45]

Paul began his speech, giving an identity to the unknown god, for which they had an idol of, saying that He is the Creator of all things and cannot be worshipped in any material object (Acts 17:22-25). Marshall notes that Paul appealed to their religious sense, but says that Luke portrays it in a derogatory manner.[46] Bruce notes that Paul tried not to set the Greeks against him, but at the same time gave them notice that idolatry was not pardonable in the eyes of the true God, the Creator, which he pointed out.[47] Wenham points out that after Paul has attempted to convict the Greeks of their wicked adultery, though through ignorance, he exhorts them to repent, because now they have been shown the difference between idols and the true God and Creator of all things, which will one day judge the world.[48] Paul then returns to His previous teaching about the resurrection (Acts 17:31). Marshall says that Paul used the resurrection to prove that Jesus is the judge and would judge the world.[49] Not only did Paul teach that Jesus was judge; however, as Bruce points out that the death and resurrection of Jesus is an eschatological blessing, which believers enjoy through coming together with Christ by means of sacraments.[50] However, most of the audience did not believe Paul, but mocked him. Marshall points out that although the Greeks believed in high ethical and moral behavior, the idea of being resurrected seemed outrageous to them, because they were of a notion to believe that the material body is wicked and evil.[51] So Paul departed, while the Greeks continued to believe in Dionysus the Areopagite, Damaris (Acts 17:33-34). Marshall notes that Dionysus was later names first Bishop of Athens, while we still know nothing of Damaris.[52]

This section teaches that Paul tried to out-philosophy the philosophers with their own rhetoric. It did not work. Instead of plainly teaching that Christ died and rose again to cleanse all men from their sins, Paul preached in his own way, in a way, which seemed “cool” to Him. Instead, he was scoffed at. When we approach others, we must not do so in a way, which seems right to us. God says in Isaiah 55:9 that His ways are not mans’ ways

Corinth

When Paul had departed from Athens he directed his travel toward Corinth, where he met Aquila and Priscilla, and he abode with them, because they all shared the same vocation as tentmakers (Acts 18:1-3). Marshall notes that Corinth was the capital city of the Roman province Achaia.[53] He also notes that meeting Aquila and Priscilla, husband and wife, and Jews of the Diaspora, encouraged Paul.[54] Paul taught in the synagogue in Corinth that Jesus was the Messiah, especially when Silas and Timothy joined him and encouraged him; however, the Jews refused his teaching and Paul declared that from then on out that he would turn to teaching the Gentiles and placed the blood of the Jews upon their own heads, freeing himself from blame of not teaching them and showing them the way (Acts 18:4-6). Marshall notes that when Silas and Timothy arrived Paul stopped preaching only on the Sabbath and began a fulltime ministry.[55] He also states that Silas and Paul have probably brought monetary donations with them, to free Paul from his labor of tent making.[56] This seems unlikely, however, in light of Acts 20:34, wherein Paul says he labored with his hands to obtain all things he needed. Marshall also says, regarding the Jews who blasphemed and refused Paul’s teaching that Paul shook his raiment at them to show that they are no better than the Gentiles and are also cut off from Israel, the true people of God, and he compares this to Paul’s shaking the dust off his shoes at Antioch in Pisidia in Acts 13:51.[57] Bruce notes that it was necessary for Paul to first preach to the Jews, however, because it is written to the Jew first then to the Greek.[58]

Paul then departed and went to Crispus,’ the chief ruler of the synagogue, and to Justus whom were baptized and believed in the Lord, Jesus Christ (Acts 18:7-8). Marshall says that Justus was a Gentile and that Paul abode with him.[59] While staying at Justus’ home, the Lord was faithful to give Paul a dream, saying to fear no man in the town, for He was with Him and there were also many brothers and sisters there in the city, as well, so Paul remained in Corinth for another one and one half years teaching and exhorting (Acts 18:9-11). Marshall quotes Haenchen in saying that Paul would have probably departed quickly, had it not been for God guiding him, but he goes on to say that this idea is probably false, as Paul had stayed lengthy sojourns at other places without God’s intervention.[60] It seems Paul was really upset at Corinth, however, because the Jews had blasphemed so. Perhaps, he was ready to leave, and that is why God did direct him with such a night vision. Marshall notes that the language, spoken by God to Paul, more closely resembles that of the Old Testament, showing that Jesus, who gave him the vision, is equal to God.[61] Marshall continues to say that by the Lord’s promise that no one would hurt him, Paul was secure enough to go on teaching and as a result, probably many were added to the church at Corinth.[62]

However, as secure as Paul was, Gallio, a Jew and the deputy of Achaia, brought Paul to be judged, with the charge that Paul taught contrary to the Mosaic Law (Acts 18:12-13). Bruce says that Gallio’s reign as proconsul would have begun in 51 A.D., and helps one to figure out the areas of the lifetime of Paul.[63] Bruce also mentions that the judgment bench of Gallio is now positioned, but the identification of it is not positive.[64] Marshall states that it is unclear whether Paul went to trial on his own free will or whether authorities had to drag him to Gallio’s judgment seat.[65] Marshall reiterates what Acts 18:13 says – that Paul is teaching the Christians to worship contrary to the law and has several suggestions, but the most notable one is that he believes that the Jews may have been placing a plea to Claudius, giving them permission to take pleasure in their own traditions and that perhaps Paul was interfering with their right to do so.[66] This could be the case. The Greek word for law here is nomos, and usually does mean the Mosaic Law, but it could mean any law, but it seems more like it is pertaining to the Mosaic Law, because in Acts 18:14-15 Gallio states that he will not judge according to the Jewish law and dismisses the Jews from the judgment seat area. Marshall says that Gallio felt that he was asked to give a verdict on Paul outside the regular penal system of their government.[67] He notes that Gallio drove them away, acknowledging that he did not wish to hear further complaints from them, however, it is not noted if they were drive out by force or if they left quietly.[68] After remaining a short time longer in Corinth, Paul left and went through Syria to Ephesus.

It seems that the lesson, which may be applied from Corinth, is that when the tough gets going, God strengthens. This is also seen with Elijah. When Elijah became afraid of Jezebel he went to the cave and hid, and God had to encourage him. All believers have times of difficulty, especially if they are in ministry. Perhaps their church doesn’t grow or there is some staleness about their congregation and the pastor becomes downtrodden, but when we become like that God is always there to pick us up and set us back on the path.

Ephesus

Paul departed from Corinth with Aquila and Priscilla, leaving them at Syria, and he traveled on to Ephesus, rationalized with the Jews there, and they implored him to remain with them longer, but Paul refused, because he wanted to keep the Feast at Jerusalem. Marshall says that Ephesus was the capital of a Roman province in Asia, and it was a city at liberty with its own government.[69] Marshall also notes that if the Feast were Passover, Paul would have to have hurried, because traveling after the winter was brief.[70] It seems worth mentioning that Bruce notes that Paul sailed past Ephesus without stopping on this third journey, so Paul did not spend much time in this Roman province, it seems.[71]

Jerusalem

Little is said about Jerusalem in Acts 18, but Marshall notices that each of Paul’s trips begin and end at Jerusalem.[72] This paper does not begin it’s account with Jerusalem, but truly the trip does begin there, as the letters, which Paul and Silas are delivering, came from Jerusalem, wherein James had decided what Laws Gentiles must follow. Marshall says that after each trip, it seems plausible to see that the missionaries end it at Jerusalem in order to give an account of the wonderful things, which God had done.[73]

There is little information regarding Jerusalem or the Feast, as well, but Luke jumps straight back to Caesarea and Antioch.

Caesarea and Antioch

Paul and Silas end their trip by stopping first at Caesarea, greeting the church there and then going back to his headquarters at Antioch (Acts 18:22). Paul and Silas spent some time there before venturing out again (Acts 18:23). Antioch seems to be where the two disciples were assigned to, or that it was there headquarters, so the congregation in Antioch is often mentioned enjoying Paul’s teaching and exhortations.

While Ephesus and Jerusalem’s accounts are too brief to decide upon an application, we learn that in Antioch that home is always where one is strengthened. As the old adage says, “Home is where the heart it” truly, that seems to be where Paul really enjoys teaching and exhorting, edifying and encouraging, and at the same time, the church encourages him and fuels him as well. They pray for him (and Barnabas), they fast for him, and they lay hands on him blessing him. I think this application is mostly for missionaries. While missionaries must be traveling to reach people everywhere, they must come back home for a rest in between to congregate with their brothers and sisters in familiar territory, so that they can be further encouraged and strengthened.

Conclusion

Paul and Silas, along with Timothy and others, covered much area on this journey, and as a result, many people were preached the Gospel to and were saved. Paul wrote in Romans 10:13-17:

For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach, except they be sent? As it is written, how beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? So then faith cometh by hearing, and hearing by the word of God.[74]

Paul certainly did his job to fulfill his writing. The contents contained in this paper are only from the second missionary trip, which Paul completed, and he did two more in addition to this one. His heart was burdened and his feet heavy, obeying the word of the Lord, performing his calling as he met with opposition in all cities.

Obtaining a map or globe and plotting his travels, or finding a map in which the stops are already plotted may assist with further studies on Paul’s second missionary trip. Reading history of the areas is also very helpful, because to fully understand a situation it helps to know the government of the era or the customs of the place.











































Bibliography

Bruce, F.F., Archeology and the New Testament. London: Church Book Room Press, 1947.

Bruce, F.F., “Is the Paul of Acts the Real Paul?” Bulletin of the John Rylands University Library 58 (1976): 282-305.

Bruce, F.F., “The History of the New Testament Study,” I. Howard Marshall, ed., New Testament Interpretation: Essays on Principles and Methods (1979), 21-59.

Gasque, W. Ward, “The Historical Value of the Book of Acts: The Perspective of British Scholarship.” Theologische 28 (1972), 177-196.

Marshall, I. Howard, The Acts of the Apostles, TNTC. Grand Rapids: Inter Varsity Press, 1980.

The Holy Bible; Authorized King James Version. Nashville: Holman Bible Publishers, 1979.

Wenham, David, “The Paulinism of Acts Again: Two Historical Clues in 1 Thessalonians” Themelios 13 (1988): 53-55.













[1] I. Howard Marshall, The Acts of the Apostles, TNTC (Grand Rapids: Inter Varsity Press, 1980), 255.

[2] Ibid 256.

[3] Ibid.

[4] Ibid.

[5] Ibid.

[6] Ibid 257.

[7] F.F. Bruce. “Is the Paul of Acts the Real Paul?” Bulletin of the John Rylands University Library 58 (1976): 282-305.

[8] I. Howard Marshall, The Acts of the Apostles, TNTC (Grand Rapids: Inter Varsity Press, 1980), 259.

[9] Ibid.

[10] Ibid.

[11] Ibid.

[12] F.F. Bruce. “Is the Paul of Acts the Real Paul?” Bulletin of the John Rylands University Library 58 (1976): 282-305.

[13] I. Howard Marshall, The Acts of the Apostles, TNTC (Grand Rapids: Inter Varsity Press, 1980), 259.

[14] Ibid 261.

[15] Ibid.

[16] Ibid.

[17] Ibid 262.

[18] Ibid.

[19] Ibid 263.

[20] Ibid .

[21] Ibid 264.

[22] W. Ward Gasque. “The Historical Value of the Book of Acts: The Perspective of British Scholarship.” Theologische 28 (1972), 177-196.

[23] I. Howard Marshall, The Acts of the Apostles, TNTC (Grand Rapids: Inter Varsity Press, 1980), 267.

[24] Ibid.

[25] Ibid.

[26] Ibid 268.

[27] Ibid.

[28] Ibid.

[29] Ibid 269.

[30] Ibid.

[31] Ibid.

[32] Ibid 271.

[33] Ibid.

[34] Ibid.272.

[35] Ibid 274.

[36] Ibid.

[37] Ibid.

[38] W. Ward Gasque. “The Historical Value of the Book of Acts: The Perspective of British Scholarship.” Theologische 28 (1972), 177-196.

[39] I. Howard Marshall, The Acts of the Apostles, TNTC (Grand Rapids: Inter Varsity Press, 1980), 276.

[40] Ibid.

[41] 1 Thess. 2:14 KJV.

[42] I. Howard Marshall, The Acts of the Apostles, TNTC (Grand Rapids: Inter Varsity Press, 1980), 281.

[43] Ibid 281-282.

[44] Ibid 282.

[45] W. Ward Gasque. “The Historical Value of the Book of Acts: The Perspective of British Scholarship.” Theologische 28 (1972), 177-196.

[46] I. Howard Marshall, The Acts of the Apostles, TNTC (Grand Rapids: Inter Varsity Press, 1980), 285.

[47] F.F. Bruce. “Is the Paul of Acts the Real Paul?” Bulletin of the John Rylands University Library 58 (1976): 282-305.

[48] David Wenham, “The Paulinism of Acts Again: Two Historical Clues in 1 Thessalonians” Themelios 13 (1988): 53-55.

[49] I. Howard Marshall, The Acts of the Apostles, TNTC (Grand Rapids: Inter Varsity Press, 1980), 290.

[50] F.F. Bruce. “The History of the New Testament Study,” I. Howard Marshall, ed., New Testament Interpretation: Essays on Principles and Methods (1979), 21-59.

[51] I. Howard Marshall, The Acts of the Apostles, TNTC (Grand Rapids: Inter Varsity Press, 1980), 291.

[52] Ibid.

[53] Ibid 292.

[54] Ibid.

[55] Ibid 294.

[56] Ibid.

[57] Ibid.

[58] F.F. Bruce. “Is the Paul of Acts the Real Paul?” Bulletin of the John Rylands University Library 58 (1976): 282-305.

[59] I. Howard Marshall, The Acts of the Apostles, TNTC (Grand Rapids: Inter Varsity Press, 1980), 294.

[60] Ibid 295.

[61] Ibid 296.

[62] Ibid.

[63] F.F. Bruce. Archeology and the New Testament, (London: Church Book Room Press, 1947), 24.

[64] Ibid.

[65] I. Howard Marshall, The Acts of the Apostles, TNTC (Grand Rapids: Inter Varsity Press, 1980), 297.

[66] Ibid 298.

[67] Ibid.

[68] Ibid.

[69] Ibid 300.

[70] Ibid 301.

[71] F.F. Bruce. “Is the Paul of Acts the Real Paul?” Bulletin of the John Rylands University Library 58 (1976): 282-305.

[72] I. Howard Marshall, The Acts of the Apostles, TNTC (Grand Rapids: Inter Varsity Press, 1980), 302.

[73] Ibid.

[74] Rom. 10:13-17 KJV.


Bibliography
Bruce, F.F., Archeology and the New Testament. London: Church Book Room Press, 1947.
Bruce, F.F., “Is the Paul of Acts the Real Paul?” Bulletin of the John Rylands University Library 58 (1976): 282-305.
Bruce, F.F., “The History of the New Testament Study,” I. Howard Marshall, ed., New Testament Interpretation: Essays on Principles and Methods (1979), 21-59.
Gasque, W. Ward, “The Historical Value of the Book of Acts: The Perspective of British Scholarship.” Theologische 28 (1972), 177-196.
Marshall, I. Howard, The Acts of the Apostles, TNTC. Grand Rapids: Inter Varsity Press, 1980.
The Holy Bible; Authorized King James Version. Nashville: Holman Bible Publishers, 1979.
Wenham, David, “The Paulinism of Acts Again: Two Historical Clues in 1 Thessalonians” Themelios 13 (1988): 53-55.

©2009 KIMBERLY PADILLA, A.A Religion

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