Tag Silas

The Five A’s in Acts 17:5–15

• Author: Luke continues his orderly account of the gospel’s movement from Jerusalem toward Rome (Luke 1:1–4; Acts 1:8). He repeatedly shows that persecution may relocate Christ’s witnesses (Acts 8:1-3), but it cannot restrain Christ’s Word (Acts 8:4).
• Audience: The Acts of the Apostles or Acts is addressed to a particular Theophilus (Acts 1:1). Nevertheless, the comprehensive character of the narrative and its sustained attention to the church’s message, mission, suffering, leadership, and expansion suggest that Luke anticipated a wider Christian readership. In the passage that we are considering, the beloved physician shows believers how the apostolic mission advanced and how different audiences responded to the same message.
• Atmosphere: Paul and Silas leave Thessalonica at night facing clear and present danger from envious religious adversaries, a mob manipulated and mobilized to attack them, and city leaders wanting to quell any uprising that might bring them unwanted attention (Acts 17:10). Berea initially offers a more receptive environment (Acts 17:11-12), but the peace is soon shattered by Thessalonian opponents who travel from Thessalonica to Berea to start trouble (Acts 17:13).
• Architecture: Luke deliberately contrasts two synagogue responses. In Thessalonica, jealous leaders reject the message and recruit a mob (Acts 17:5). In Berea, hearers receive the message and investigate the Scriptures (Acts 17:11). The repeated word immediately (εὐθέως | eutheōs) in verses 10 and 14 gives the narrative a striding pace and urgency.
• Aim: Luke shows that the Word advances through faithful preaching, thoughtful examination, courageous believers, and a team of workers who continue even when a leading missionary must leave.

Acts 17:5-15

⁵ But the Jews who were not persuaded, becoming envious, took some of the evil men from the marketplace, and gathering a mob, set all the city in an uproar and attacked the house of Jason, and sought to bring them out to the people. ⁶ But when they did not find them, they dragged Jason and some brethren to the rulers of the city, crying out, “These who have turned the world upside down have come here too. ⁷ Jason has harbored them, and these are all acting contrary to the decrees of Caesar, saying there is another king—Jesus.” ⁸ And they troubled the crowd and the rulers of the city when they heard these things. ⁹ So when they had taken security from Jason and the rest, they let them go.

¹⁰ Then the brethren immediately sent Paul and Silas away by night to Berea. When they arrived, they went into the synagogue of the Jews. ¹¹ These were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so. ¹² Therefore many of them believed, and also not a few of the Greeks, prominent women as well as men. ¹³ But when the Jews from Thessalonica learned that the word of God was preached by Paul at Berea, they came there also and stirred up the crowds. ¹⁴ Then immediately the brethren sent Paul away, to go to the sea; but both Silas and Timothy remained there. ¹⁵ So those who conducted Paul brought him to Athens; and receiving a command for Silas and Timothy to come to him with all speed, they departed.

Acts 17:5-9 The Continuing Ministry of Jesus Through Paul

This passage shows that the opposition to Paul and Silas was more than a spontaneous disagreement over doctrine. But the Jews who were not persuaded, becoming envious (Acts 17:5) responded to the success of the gospel by recruiting some of the evil men from the marketplace, gathering a mob, and setting the city in an uproar. Unable to find Paul and Silas, they dragged Jason and other believers before the rulers of the city and accused the missionaries of turning the world upside down and acting contrary to Caesar by proclaiming another king—Jesus (Acts 17:6–7). Their envy moved from inward resentment to public opposition, organized agitation, accusations before civil authorities, and ultimately an attempt to suppress the messengers and their message.

This response was not new. The ministry of Jesus had already revealed the pattern, and Jesus had warned His disciples that they should expect to experience it themselves. What Paul encounters in Thessalonica follows a path already visible in the Gospels and earlier in Acts.

Acts 17 contains a final irony. Paul’s opponents accuse the missionaries: These who have turned the world upside down have come here too (Acts 17:6), yet Luke has just told the reader who actually caused the public disorder: Paul’s opponents gathering a mob, set all the city in an uproar (Acts 17:5). The missionaries preached peace through Christ; their opponents organized the riot.

The experience of Paul and Silas therefore bears the marks of the ministry of their Master. Jesus proclaimed the kingdom, drew people to Himself, provoked the envy of threatened leaders, was contradicted and slandered, and finally faced organized religious and political opposition. He warned His disciples that the servant should expect the treatment received by his master. In Thessalonica, that prediction was being fulfilled. The gospel was advancing, people were believing, and those who carried the message of Jesus were beginning to experience the opposition that had first been directed against Jesus Himself.

When opposition, inspired by envy, begins gathering and organizing adversaries to stop a faithful ministry, there is reason to believe that you are on track. The enemies of Jesus are endeavoring to hinder the work of His servant. Why? Because Jesus, working through His people, is waging war successfully against wickedness. The gospel frees slaves, restores dignity, brings the forgiven into the family of God, and sends the redeemed into the mission of God. For this purpose the Son of God was manifested, that He might destroy the works of the devil (1 John 3:8). When that work advances, resistance should not surprise us. Jesus said, If they persecuted Me, they will also persecute you (John 15:20).

Acts 17:10: A New Family Protects the Mission

The people persuaded in Thessalonica (Acts 17:4) had done more than accept Paul’s conclusion that Jesus is the Christ. Luke now calls them the brethren (οἱ ἀδελφοί | hoi adelphoi). This family language indicates that some of the people in Thessalonica have been born again and that a new Christian community has come into existence. Former strangers in the Macedonian city of Thessalonica have become brothers and sisters in Christ. Why? Because they have been brought into the family of God through faith in Christ (John 1:12–13; Galatians 3:26). They have been baptized into the body of Christ through the Spirit of Christ (1 Corinthians 12:13). [Were they also water baptized? Water baptism is not explicitly mentioned in the Thessalonian account, so we should not claim more than Luke records. Nevertheless, baptism normally followed faith in the apostolic mission (Acts 2:41; 8:12; 16:33). It is therefore reasonable to recognize baptism as part of the larger apostolic pattern and assume that it took place. At the same time we acknowledge that Acts 17 does not specifically report it.] In the new family relationship there are new family responsibilities. Luke shows the Thessalonians embracing those new responsibilities.

The brethren do not merely enjoy their new fellowship. They act to protect those through whom they received the gospel. Luke says that they immediately (εὐθέως | eutheōs) sent Paul and Silas away by night. The Greek verb translated sent away is (ἐξέπεμψαν | exepempsan), while by night translates (διὰ νυκτός | dia nyktos). The darkness provided cover for the missionaries’ departure. The immediately (εὐθέως | eutheōs) says that there was urgency and indicates that the danger had not ended with Jason’s posting of a bond and release. But the part that we must see is that the new believers are already accepting personal responsibility for the missionaries; in this way they have also taken personal responsibility for the mission.

Paul and Silas are sent to Berea, a city lying southwest of Thessalonica and away from the Via Egnatia. Their movement toward Berea appears to have been forced by persecution. But the forced detour becomes a missionary opportunity. Hostile people force scattering and departure, but God leverages their leaving for His own glory, the good of the scattered, and the places where they will go (Genesis 50:20; Romans 8:28).

Upon arriving, Paul and Silas enter the synagogue of the Jews (τὴν συναγωγὴν τῶν Ἰουδαίων | tēn synagōgēn tōn Ioudaiōn). Notice that Paul will not stop. He has been beaten in Philippi, opposed in Thessalonica, and hurried out of that town at night. Yet, when he reaches the next city, he goes straight into the synagogue.  He is driven by the grace of God, his great affection for Christ, and the indwelling Spirit to press on in ways that are causing him to lose his life. But instead of quitting, he returns to the work and stays with the commands and conventions of Jesus.

1. Command – When persecution prevents continued ministry in one place, proceed to another. Jesus said, When they persecute you in this city, flee to another (Matthew 10:23; see also Luke 9:5–6). Flight is not necessarily faithlessness. Sometimes leaving one location is how the witness continues.
2. Command – Make disciples among all nations. The Great Commission required Christ’s followers to go, make disciples, baptize them, and teach them to observe Christ’s commands (Matthew 28:18–20). Paul cannot allow mistreatment to cancel the commission.
3. Convention – Begin with those prepared by the Law and the Prophets. Paul’s synagogue-first pattern appears throughout Acts (Acts 13:5, 14–16; 14:1; 17:1–3; 18:4; 19:8). It corresponds with the gospel being for the Jew first and also for the Greek (Romans 1:16; see Acts 13:46). The Jewish people possessed the Scriptures, the covenants, and the promises concerning the Messiah (Romans 3:1–2; 9:4–5). The Law served as a tutor leading people toward Christ (Galatians 3:24), while the Prophets bore witness to the righteousness revealed through faith in Him (Romans 3:21–22).

The synagogue was therefore not merely a familiar meeting place. It was a strategic point of contact with people already acquainted with the vocabulary, promises, and expectations necessary for discussing the Messiah.

When the harvest is plentiful and the laborers are few, the synagogue is the first and best place to go and find people ready to receive redemption and a part in the ministry of reconciliation. Paul has the strength and strategy of Christ in his going to the world with the gospel.

Acts 17:11: Receptive Hearts and Examining Minds

Luke says that the Bereans were more fair-minded (εὐγενέστεροι | eugenesteroi) than those in Thessalonica. The comparative adjective comes from (εὐγενής | eugenēs) and means “noble,” “well-born,” or, in this context, “noble-minded.” Luke is not describing their ancestry or social status. He says their nobility, when compared to the Thessalonians, is a matter of how they responded to the Word. The comparison should not be broadened into a condemnation of everyone in Thessalonica. Some Thessalonians believed and joined Paul and Silas (Acts 17:4). Luke is especially contrasting the Berean synagogue hearers with the jealous and hostile Thessalonian leaders of verses Acts 17:5 and Acts 17:13. Let us take a moment to look more closely at Berean nobility; it had two parts:

1. Attitude: They received the Word with readiness. They received (ἐδέξαντο | edexanto) the message with all readiness (μετὰ πάσης προθυμίας | meta pasēs prothymias).The noun (προθυμία | prothymia) communicates eagerness, willingness, or readiness of mind. They did not begin with a determination to reject Paul. They were willing to hear the argument fairly. Their hearts were open, but their minds were not switched off.
2. Action: They examined the Scriptures daily. Luke describes them as examining (ἀνακρίνοντες | anakrinontes) the Scriptures. The participle comes from (ἀνακρίνω | anakrinō), a word associated with careful investigation, questioning, discernment, or judicial examination. Bereans were just accepting what Paul said and they were not casually glancing at a verse before rubber stamping the statements of the apostle. They were investigating Paul’s claims daily (τὸ καθ᾽ ἡμέραν | to kath’ hēmeran).

Their investigation had a specific purpose: to determine whether these things were so (εἰ ἔχοι ταῦτα οὕτως | ei echoi tauta houtōs). In context, these things reaches back to Paul’s claims in Acts 17:2–3: (1) the Messiah had to suffer, (2) rise from the dead, and (3) be identified as Jesus of Nazareth. The Bereans compared Paul’s explanation with the Law, the Prophets, and the Psalms. They did not reject Paul because his teaching was unfamiliar, nor did they accept it merely because he spoke confidently. They allowed the Scriptures to judge the message.

This resembles good science in its commitment to disciplined examination. In science claims are not accepted merely because of the reputation of the person making them. Evidence is examined, conclusions are tested, and reported results must be of the sort that can be independently verified. They were using the revelation they already recognized as authoritative to evaluate Paul’s interpretation. Their example brings together two qualities that are too often separated:

• Readiness without examination can become gullibility.
• Examination without readiness can become hardened skepticism.
• Readiness joined with examination becomes noble discernment.

This is consistent with Paul’s later command: “Test all things; hold fast what is good” (1 Thessalonians 5:21). Ironically, that instruction was written to believers in Thessalonica. The Berean response has become a beacon to everyone that is wanting to consider the hope of the gospel and be thorough in review of the facts.

Acts 17:12: Examination Leads to Faith

Verse 12 begins with an important connection: Therefore many of them believed. Luke uses the inferential conjunction (οὖν | oun), meaning “therefore,” “then,” or “consequently.” Their faith was not disconnected from their examination. They received the Word, searched the Scriptures, discovered that Paul’s claims were consistent with God’s prior revelation, and consequently believed (ἐπίστευσαν | episteusan).

Investigation does not mechanically produces regeneration. Faith remains the result of God’s gracious work through His Word and Spirit (John 3:5–8; Romans 10:17). But this is a message to everyone who wants to know if Christianity can be questioned. It says emphatically that Christianity does not require people to suppress honest questions or ignore evidence. Paul’s preaching could withstand scrutiny because it was rooted in events that had occurred and Scriptures that had already been given.

The Christian faith is not a house of cards that collapses when touched by a sincere question. It is a house founded upon rock (Matthew 7:24–25). Its doors are open to those willing to come and see the truth contained therein (John 1:46). The gospel does not fear investigation; it calls people to investigate with intellectual honesty, moral humility, and a willingness to obey the truth they discover (John 7:17).

Luke also emphasizes the breadth of the response. Many Jews believed, along with prominent Greek women and men. The word translated prominent is the Greek adjective (εὐσχήμων | euschēmōn). In verse 12 it appears in the plural genitive form (εὐσχημόνων | euschēmonōn). The word can describe people who are honorable, respected, influential, or of high social standing. As in Thessalonica, the gospel is reaching Jews and Greeks, women and men, and people with influence in the city (Acts 17:4). Notice the contrast:

• In Thessalonica, influential opponents use their position to stir up disorder.
• In Berea, influential hearers submit their conclusions to Scripture and believe.

Status does not determine response. The disposition of the heart toward truth does.

Acts 17:13: Opposition Travels Too

When the Thessalonian detractors learn that the word of God (ὁ λόγος τοῦ θεοῦ | ho logos tou theou) had been proclaimed in Berea by Paul, they head there to stop his work. Notice the description of the message. Luke does not call it Paul’s philosophy, religious opinion, or personal interpretation. It is the Word of God. Paul is the preacher, but God is the source of the message. Luke uses the verb (κατηγγέλη | katēngelē), meaning “was proclaimed” or “was announced.” The verb is passive. The Word of God was being proclaimed by Paul (ὑπὸ τοῦ Παύλου | hypo tou Paulou). Paul is the human agent through whom the divine message is being made known.

The opponents travel to Berea and begin stirring up and troubling the crowds. Luke uses two vivid participles:

• The participle stirring up (σαλεύοντες | saleuontes), from (σαλεύω | saleuō), means shaking, agitating, or causing instability.
• The participle troubling (ταράσσοντες | tarassontes), from (ταράσσω | tarassō), means disturbing, unsettling, confusing, or throwing into disorder.

Do not miss the irony. In Thessalonica they accuse Paul and Silas of turning the world upside down. However, they are the ones coming in and causing tumults both in Thessalonica and now in Berea. And realizing they cannot defeat Paul’s argument from Scripture, they attempt to destabilize the audience. In Thessalonica they recruited wicked men from the marketplace and created a mob (Acts 17:5). In Berea they again agitate the crowds. Their strategy is not careful rebuttal but manufactured disorder.

Their persistence reflects the character and activity of Satan. I want to state this part with special care. Luke is not condemning the Jewish people as an ethnic group. Paul, Silas, Timothy, and many Berean believers were themselves Jews. The issue is not ethnicity but spiritual allegiance. Anyone who adopts the devil’s methods of deception, destruction, and murderous opposition begins to resemble the devil morally.

Jesus told hostile leaders that they were imitating the devil, who was a murderer from the beginning and a liar and the father of it (John 8:44). He described the devil as one who snatches away the Word before it can produce fruit (Matthew 13:19), while the tares are sown by the enemy, who is the devil (Matthew 13:38–39). The thief comes to steal, and to kill, and to destroy (John 10:10). Paul would later say explicitly, Satan hindered us (1 Thessalonians 2:18).

The pattern began in Eden. The devil entered a place made good by God, contradicted God’s Word, and sought to destroy innocent beings made in God’s image (Genesis 3:1–5). That same pattern continues whenever people:

• enter a place where God’s Word is bearing fruit,
• contradict or distort what God has said,
• agitate people against God’s messengers,
• and attempt to prevent reconciliation of rebels to God and one another through faith in Christ.

The gospel seeks restoration between God and humanity and reconciliation among people (2 Corinthians 5:18–20; Ephesians 2:14–18). Satan opposes that work by promoting blindness, confusion, accusation, and division (2 Corinthians 4:4; Revelation 12:9–10). His human agents do not rest merely because the gospel workers have relocated. When they hear that the Word is flourishing elsewhere, they follow in order to stop the advance of the kingdom.

The Thessalonian opponents travel roughly fifty miles to stop the gospel. Paul travels wherever necessary to preach the gospel. That contrast should make some supposed Jesus followers uncomfortable.

Acts 17:14: Remove Paul, and the Mission Continues

The opposition focuses particularly on Paul. Verse 13 says that the Word had been proclaimed in Berea by Paul, and verse 14 says that the brethren immediately sent Paul away. The brethren acted decisively to remove Paul from immediate danger.

The opponents appear to assume that removing the principal preacher will disable the ministry. Their strategy misunderstands the architecture of Christ’s church. The ministry is not built around one indispensable personality. Paul is prominent, but he is part of a missionary team, and the gospel is the power of God, not the power of Paul (Romans 1:16; 1 Corinthians 3:5–7). Silas and Timothy remained there. Luke uses (ὑπέμειναν | hypemeinan), from (ὑπομένω | hypomenō), meaning to remain, stay behind, endure, or continue in a place.

Silas and Timothy did not remain in Berea to twiddle their thumbs, stare sadly toward the sea, and wonder when the world’s most interesting man might return. Luke does not specify their exact activities, so we should avoid inventing a detailed itinerary. Nevertheless, their previous work and later assignments make the likely purpose clear. They remained to strengthen, instruct, and stabilize the new believers.

This was consistent with Paul’s established pattern. He and Barnabas returned to young churches, strengthening the souls of the disciples, and appointed elders (Acts 14:21–23). Paul later sent Timothy to Thessalonica to establish you and encourage you concerning your faith (1 Thessalonians 3:1–3). Silas was himself a prophet and respected leader who strengthened believers through exhortation (Acts 15:22, 32). Paul’s departure therefore demonstrates successful discipleship.

A ministry that collapses whenever its principal leader leaves has gathered an audience but has not advanced their abilities of enough for the mission. Paul could leave because others had been equipped to continue.

There is also an understated detail in verse 14: the brethren (οἱ ἀδελφοί | hoi adelphoi) again act to protect Paul. The gospel has produced more people who will now assume personal risk and inconvenience for the sake of its messenger. Conversion is creating not merely listeners, but participants in the mission.

Acts 17:15: The Body Conducts and Coordinates the Mission

Those escorting Paul brought him all the way to Athens. Luke describes them with the phrase (οἱ καθιστάνοντες τὸν Παῦλον | hoi kathistanontes ton Paulon), literally “those conducting Paul” or “those escorting Paul.” The participle (καθιστάνοντες | kathistanontes) comes from (καθιστάνω | kathistanō), a form related to (καθίστημι | kathistēmi). In this context, it carries the idea of conducting, accompanying, or bringing someone safely to a destination. Luke does not explicitly identify every escort as a recent Berean convert, but the context strongly suggests that members or associates of the new Christian community were involved.

This was no casual trip to the edge of town. Athens lay a considerable distance from Berea. Whether the entire journey was by sea or included an overland portion is not stated. Luke’s concern is not the transportation schedule but the devotion shown by those who conducted Paul safely to his destination.

They went out of their way to ensure through personal escort the welfare of their brother and apostle. How are we caring for our spiritual leadership and people who are called to promote the gospel?

Athens was a renowned center of religion, philosophy, art, and public discussion. Yet Paul did not arrive there as an impressive philosopher accompanied by an academic delegation. He arrived as a persecuted missionary escorted by ordinary believers. God was bringing His witness to one of the great intellectual centers of the ancient world through the loving service of the body of Christ.

Before the escorts departed, they received a command for Silas and Timothy to come to him with all speed. The word translated command is (ἐντολήν | entolēn), and with all speed translates (ὡς τάχιστα | hōs tachista). The expression means “as quickly as possible” or “with all possible speed.”

Paul valued his coworkers and did not view himself as a self-sufficient spiritual celebrity. His urgency shows both the demands of the mission and his dependence upon the team Christ had assembled. The escorts then departed, presumably carrying Paul’s instructions back to Berea. Thus, the believers serve as more than bodyguards. They become part of the mission’s communication network. The work advances because some preach, some teach, some remain, some travel, some protect, and some carry instructions.

Opposition separated Paul from Silas and Timothy temporarily, but it did not destroy their coordination. The enemy could disrupt the team’s location, but he could not dissolve their fellowship or terminate their work.

Practical Application of the Passage

Find your place and move the mission forward.

Old Testament Material That Illuminates the Passage

1. Ezra 7:10: The Berean Pattern Before Berea

Ezra prepared his heart to seek the Law of the LORD, and to do it, and to teach statutes and ordinances in Israel.

This verse brings together the essential elements seen in Berea:

1. a heart prepared to receive,
2. a determination to search,
3. submission to what is discovered,
4. and readiness to communicate it to others.

The Bereans were not searching merely to win an argument. Their examination was connected to believing and obeying.

2. Isaiah 8:20: Revelation Tests Religious Claims

To the law and to the testimony! If they do not speak according to this word, it is because there is no light in them.

Isaiah establishes the principle that new religious claims must be tested by God’s existing revelation. The Bereans did not evaluate Paul according to novelty, popularity, or eloquence. They asked whether his teaching agreed with what God had already spoken.

3. Deuteronomy 13:1–5: Even Impressive Claims Must Be Tested

Moses warned Israel that even signs and wonders did not excuse them from testing a teacher’s message according to prior revelation. A spectacular ministry was not sufficient evidence of faithfulness. This explains why examining an apostle was not disrespectful. The Bereans were obeying a principle already embedded in the Law. Paul’s authority did not require unquestioning credulity.

4. Deuteronomy 18:15–22: The Coming Prophet and the Testing of Speech

This passage promises a prophet like Moses whom God’s people must hear, while also providing standards for evaluating prophetic claims. It therefore supports both parts of the Berean response: readiness to hear God’s promised messenger and care in determining whether a message truly comes from God. It may also have formed part of Paul’s argument that Jesus was the promised prophet and Messiah (Acts 3:22–26).

5. Proverbs 18:13, 17: Hear Fully and Examine Carefully

He who answers a matter before he hears it, it is folly and shame to him (Proverbs 18:13).

The first one to plead his cause seems right, until his neighbor comes and examines him (Proverbs 18:17).

These proverbs describe the intellectual fairness lacking among the Thessalonian opponents and present among the Bereans. The Bereans heard Paul’s case and then examined it. They were neither prematurely dismissive nor carelessly accepting.

6. Psalm 1:1–3 and Joshua 1:8: Daily Attention to Scripture

The Bereans examined the Scriptures daily (τὸ καθ᾽ ἡμέραν | to kath’ hēmeran). Psalm 1 describes the blessed person meditating in God’s law day and night, while Joshua 1:8-9 commands continual meditation upon the Book of the Law.

Daily examination was therefore more than academic curiosity. It reflected the Old Testament portrait of the faithful person whose life is continually shaped by God’s Word.

7. The Messianic Texts They May Have Examined

Because these things (ταῦτα | tauta) refers back to Paul’s claims in Acts 17:2–3, the Bereans were likely examining passages related to the Messiah’s suffering, resurrection, reign, and identity. Luke does not list the exact scrolls they opened, but the following passages were central to apostolic preaching:

• Genesis 3:15: The promised offspring is wounded yet defeats the serpent.
• 2 Samuel 7:12–16: The promised Davidic king receives an enduring throne.
• Psalm 2: God establishes His Anointed King despite the nations’ opposition.
• Psalm 16:8–11: God’s Holy One will not be abandoned to the grave. Peter and Paul both apply this passage to Jesus’ resurrection (Acts 2:25–32; 13:35–37).
• Psalm 22: The righteous sufferer is mocked, afflicted, vindicated, and ultimately praised among the nations.
• Psalm 110:1: David’s Lord is exalted to God’s right hand.
• Isaiah 52:13–53:12: The Servant suffers for the sins of others, is cut off, and afterward sees the fruit of His sacrificial work.
• Daniel 7:13–14: The Son of Man receives everlasting dominion.
• Zechariah 12:10: God’s people look upon the one who was pierced and mourn.

Paul’s message was not that Jesus surprisingly became the Messiah after an unfortunate crucifixion. His argument was that the Scriptures had always anticipated a Messiah who would suffer, be vindicated, rise, and reign.

8. Genesis 3:1–15: The Pattern Behind the Opposition

Genesis 3 supplies the theological background for verse 13. The serpent:

1. enters what God has made good,
2. questions and contradicts God’s Word,
3. deceives human beings,
4. attacks those made in God’s image,
5. and opposes God’s purposes.

The Thessalonian agitators reenact this pattern when they enter Berea, disturb people who are receiving God’s Word, and attempt to prevent its life-giving results. Yet Genesis 3:15 also promises the serpent’s defeat. The opposition may wound God’s servants, but it cannot overturn God’s redemptive purpose.

The controlling truth of Acts 17:10–15 is therefore this:

The messengers may be driven from city to city, but the Word keeps arriving and birthing new believers before the opposition can stop it.

^17:1 Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. ² Then Paul, as his custom was, went in to them, and for three Sabbaths reasoned with them from the Scriptures, ³ explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, “This Jesus whom I preach to you is the Christ.” ⁴ And some of them were persuaded; and a great multitude of the devout Greeks, and not a few of the leading women, joined Paul and Silas.

Pressing On (Acts 17:1)

Although Paul and Silas had been shamefully treated in Philippi, their ministry there had been remarkably fruitful. The gospel was preached to a gathering of Gentile women (Acts 16:13); Lydia and her household believed and were baptized (Acts 16:14–15); a demonically oppressed girl was delivered (Acts 16:16–18); prisoners heard prayers and praises offered to God (Acts 16:25); and the Philippian jailer and his household were brought to faith in Christ and baptized (Acts 16:30–34). Before leaving Philippi, Paul and Silas returned to Lydia’s home, encouraged the newly formed fellowship of believers, and departed (Acts 16:40). The Now of Acts 17:1 introduces the next stage of Paul’s second missionary journey.

From Philippi, Paul and Silas pressed onward through Amphipolis and Apollonia until they reached Thessalonica (Acts 17:1). The journey covered approximately one hundred miles along the Via Egnatia. Traveling westward from Philippi along the Via Egnatia, they passed approximately 33 miles through Amphipolis. They may have lodged there, but Luke records no extended ministry. They were traveling through. They continued approximately 28 miles to Apollonia and then another 37 miles to Thessalonica. Altogether, they traveled nearly 100 miles on foot before beginning their next recorded season of ministry.

Their perseverance becomes even more striking when we remember what they had just endured. They had been stripped, severely beaten, confined in the inner prison, and fastened in stocks (Acts 16:22–24). Paul later reminded the Thessalonians that he and Silas had “suffered before and were spitefully treated at Philippi” (1 Thessalonians 2:2). Yet they did not retire from their mission. Although they were still recovering from persecution and may have borne its visible marks, they entered another city and began proclaiming Christ again.

Figure 1 – From Philippi to Thessalonica

We possess advantages Paul did not have: automobiles, airplanes, telephones, livestreams, social media, printed Bibles, electronic libraries, and instant communication. We can carry the gospel farther in hours than Paul could travel in days or weeks. Yet greater convenience is not necessarily accompanied by greater commitment.

Paul did not remember the journey principally as an impressive feat of physical endurance. He remembered that, after suffering in one city, God gave them boldness to preach in the next (1 Thessalonians 2:2). They pressed on!

Their wounds did not silence their witness. Their mistreatment did not diminish their mission. Their disappointment did not determine their direction.

How do we compare? Paul and his companions traveled nearly 100 miles on foot, perhaps while still bearing the wounds of Philippi, to tell strangers that Jesus is the Christ. We often find it burdensome to go next door, to cross the street, to drive across town, to alter an evening’s schedule, or to endure an uncomfortable conversation to speak about Jesus.

The question raised by this journey is not merely, “How far would we walk?” It is:

What inconvenience, discomfort, rejection, or sacrifice are we willing to endure so that someone else may hear that Jesus is the Christ?

Paul’s 100-mile trek makes me see the relative weakness of my own Christianity; it is often the case that it serves only when service is convenient. These missionaries did not wait until they were completely rested, emotionally restored, socially appreciated, and physically comfortable. They went because Christ was worthy, the gospel was true, and Thessalonica needed to hear it.

They had been beaten, but they kept walking. They had been rejected, but they kept their resolve to carry the message of reconciliation where it was needed. They had suffered for Christ in Philippi, and they were still willing to speak for Christ in Thessalonica.

A Strategic Starting Point (Acts 17:2)

Why did they stop in Thessalonica? That is, why did Paul and Silas not stop to preach Christ in Amphipolis or Apollonia? Luke supplies a strategically important detail and deciding factor:

where there was a synagogue of the Jews. (Acts 17:1)

Paul was not wandering aimlessly hoping to meet people with whom he could have dialogue about religious stuff. He was moving purposefully toward population centers in which he had common ground for conversation about the Christ. The synagogue provided people who also knew the Scriptures and would have copies (Luke 4:16-21; Acts 15:21), who also anticipated the Messiah, and who also could understand an argument drawn from Moses and the Prophets. Paul, therefore, was being strategic when he entered the synagogue, and for three Sabbaths reasoned with them from the Scriptures (Acts 17:2). His ultimate goal was to reach everyone with the offer of reconciliation. But the laborers were few (Matthew 9:37-38; Luke 10:2). Paul’s custom of going to the synagogue was two-pronged in purpose. First, it was part of his hope to reach his brethren (Romans 1:16; 9:1-3; Acts 13:46). Second, it was his strategy for getting help in bringing the gospel to the nations (Acts 18:1-4, 24-28). Synagogues gathered God-fearers and Jews already grounded in the Law and the Prophets; the attendees were, again,  the most prepared candidates to receive Christ and immediately assist in carrying the gospel to the surrounding Gentile world.

Explaining and Demonstrating (Acts 17:3)

How did the apostle go about reaching the people in the synagogue with the gospel? In Acts 17:3, Luke uses two vivid, complementary Greek verbs—dianoigō (διανοίγω – explaining) and paratithēmi (παρατίθημι – demonstrating)—to describe how Paul methodically engaged the synagogue in Thessalonica from the Scriptures.

The Outcome – Persuaded People Join the Mission (Acts 17:4)

So, what came out of all that explaining, demonstrating, and reasoning? Luke says that Paul’s reasoning from the Scriptures produced results. The beloved physician says that some of the Jews were persuaded. Luke presents their persuasion as the result of sustained reasoning from the Scriptures. Paul explained the prophetic testimony, placed it alongside the historical facts concerning Jesus, and called his hearers to consider the conclusion. They were convinced by the evidence Paul presented from the Scriptures. The prophecies concerning the suffering and resurrection of the Messiah corresponded with the historical facts concerning Jesus of Nazareth (Acts 17:2–3). Their faith was reasonable because it rested upon revelation and evidence.

But persuasion was not the end of their response. Those who were persuaded joined Paul and Silas. The word translated joined indicates that they associated themselves with the missionaries and became part of the new community being formed around Jesus. They did more than agree with Paul’s interpretation. They publicly aligned themselves with Paul, Silas, and the gospel they preached. In Thessalonica, where opposition would soon become violent, this identification required courage (Acts 17:5–9; 1 Thessalonians 2:14). Genuine faith produces a change in allegiance and association.

The response extended beyond the Jewish members of the synagogue. A great multitude of the devout Greeks believed. These were Gentiles who had turned away from pagan religion to worship the God of Israel and had become associated with the synagogue, although they had not necessarily become full Jewish proselytes. Paul’s message showed them that they did not have to become Jews before coming to God. Through faith in Jesus Christ, believing Jews and Gentiles were brought into the same redeemed community (Acts 10:34–35, 43; 15:7–11; Galatians 3:26–29).

Luke also reports that not a few of the leading women joined Paul and Silas. His expression means that a significant number of prominent and influential women believed. Women had already played an important role in the Macedonian mission. In Philippi, Lydia believed the gospel, opened her home to Paul’s company, and helped provide a place from which the new church could grow (Acts 16:14–15, 40). Leading women would also respond to the gospel in Berea (Acts 17:12). Luke refuses to treat these women as incidental or invisible. Their conversion mattered both to the church and to the cities in which they lived.

Acts 17:4 presents a diverse beginning for the Thessalonian church: some Jews, a great multitude of God-fearing Greeks, and a significant number of leading women. The gospel crossed ethnic, cultural, and social boundaries. These people had different backgrounds, but they were brought together by one conviction: Jesus is the Christ. Their shared faith created a new fellowship and gave them a new allegiance. This verse also shows the relationship between explanation, persuasion, and identification. Paul explained and demonstrated the truth from the Scriptures; the hearers were persuaded; and those who were persuaded joined themselves to the people advancing the gospel. Healthy evangelism seeks more than momentary agreement. It calls people to believe in Jesus, identify with His people, and participate in His mission (Matthew 28:19–20; Acts 2:41–42).

In His grip by His grace,
Roderick L. Barnes, Sr.

Questions for Discussion

1. What does Paul and Silas’s decision to continue toward Thessalonica reveal about their understanding of calling, suffering, and perseverance?
2. How does the fruitful ministry in Philippi help us see that hardship is not necessarily evidence that a ministry has failed (Acts 16:13–40)?
3. Paul and Silas traveled approximately one hundred miles after being beaten and imprisoned. What physical, emotional, or spiritual wounds are most likely to cause us to withdraw from serving Christ?
4. Why did Paul begin his ministry in the synagogue? What does his choice reveal about intentional and strategic evangelism?
5. Paul “reasoned,” “explained,” and “demonstrated” from the Scriptures that Jesus is the Christ (Acts 17:2–3). What does each of these activities contribute to an effective presentation of the gospel?
6. How well prepared are we to show someone from Scripture that the Christ had to suffer, die, and rise from the dead?
7. Paul’s message was not merely that a Messiah would come. His conclusion was, “This Jesus whom I preach to you is the Christ.” Why must faithful evangelism bring the conversation specifically to Jesus?

Questions for Prayer

1. Where have disappointment, mistreatment, or exhaustion caused me to lose momentum in serving Christ?
2. What wounds do I need to bring honestly before God so that they do not become reasons for disobedience?
3. Am I asking God only to remove difficulties, or am I also asking Him for strength to remain faithful through them?
4. Do I know the Scriptures well enough to explain clearly why Jesus is the Christ? In what area do I need greater preparation?

Closing Prayer

Lord, give us the courage to press on when obedience is costly. Heal the wounds that tempt us to retreat, and keep hardship from turning into bitterness or fear. Ground us deeply in Your Word so that we can reason clearly, explain faithfully, and demonstrate that Jesus is the Christ. Lead us to people who are ready to hear, and work through the gospel to persuade them. Make us faithful in going, speaking, praying, giving, and supporting others until the work You have entrusted to us is complete. In Jesus’ name, amen.

³⁸ And the officers told these words to the magistrates, and they were afraid when they heard that they were Romans. ³⁹ Then they came and pleaded with them and brought them out, and asked them to depart from the city. The magistrates were likely not expecting much of a report. Perhaps, having taught the Jews a lesson, they were primarily concerned with matters of the day in Philippi. But the officers did have a report: They have beaten us openly, uncondemned Romans, and have thrown us into prison. And now do they put us out secretly? No indeed! Let them come themselves and get us out. (Acts 16:38-39)

The officers told these words to the magistrates. It was not what they thought they would hear and they were taken by fear. Their fear was the kind that has the dreadful expectation that something bad could happen. What caused their reaction? It was hearing that they were Romans. It was in that moment that they knew… they’d messed up. Instead of rushing to get out of jail the prisoners remained in their cells and filed charges against the magistrates.

The situation was ironic. Paul and Silas had been treated as criminals but were innocent. The magistrates who condemned them now found themselves genuine lawbreakers. (Polhill, 1992, p. 357)

There had been no inquiry and no trial. But there had been shaming in public, shutting away in prison, and shackles to cause pain. For the Jesus follower there are a few things to be observed about why Paul did not just go. He was not arrogant or lacking in meekness; it was not about him. “Injustice anywhere is a threat to justice everywhere.” Paul knew that if he had just left the prison and city he would have missed an opportunity to be in conflict on purpose for the good of others. The apostle to the Gentiles was concerned for others:

• Concern for the Community – The magistrates had pandered to the crowd, played along with mob violence, and persecuted men for being Jews. If Paul leaves quietly he will endorse this treatment of his Jewish brethren. He cannot.
• Concern for those Coming After – Preaching the gospel was said to be unlawful. In fact it was not. If Paul had left he would be approving the decision to prohibit preaching Christ. He cannot.
• Concern for the New Christ Followers – New believers like Lydia will still be in the city after Paul leaves. Just as there was angst and injustice against him, there will also be animosity toward the new church. If Paul does not stand up for what is right he will be a partaker and passive promoter of the violence against the new fellowship of Jesus followers. He cannot.

We should avoid conflict when we can. And in some cases we should even allow ourselves to be wronged (1 Corinthians 6:7; Matthew 5:39–40). But there are times when we are called to courageously confront injustice and be in conflict. Our anointing enables us to do for others what is needed in such moment. When it happens our decision to be in conflict will be because we see the broader picture and realize it is not about ourselves. Like Christ, our willingness or eagerness to be in conflict will be rooted in our care and concern for others.

In His grip by His grace,
Roderick L. Barnes, Sr.

Introduction

The call to put our faith in Christ is many things. It is a call to forgiveness (Ephesians 4:32; Colossians 1:13-14; 2:13; 3:13; Romans 5:8). It is a call into the family of God (John 1:12-13). God the Father’s pleading to believe on Jesus is a summons to partake in the divine nature (2 Peter 1:4) and the favor and honor that is the inheritance of the Son of God (Ephesians 2:4-7). It is a call away from the futility of fighting God, away from the wanton wasting of time in wickedness, and into life on purpose.

But how often are we told that the call to Christ is also a call to conflict and to suffering. We do new believers a great disservice when we elide the cross from the message about following Jesus. The conflict with the world and suffering cannot be separated from faith and following the Savior. This is what Jesus said:

• The Promise of Suffering (Psalm 34:19; Acts 9:16; 2 Timothy 3:12) — Paul was called away from fighting against Christianity to be a leading proponent. His calling and conversion was hard for some people to accept. E.g., Ananias respectfully protested the request to meet with Paul after his encounter with Jesus on the road to Damascus. But Jesus insisted and told Ananias that He would “show him how many things he must suffer for My name’s sake.” (Acts 9:16) The Lord made it clear that the cantankerous Pharisee was no longer going to persecute the church; he would promote it. And that Paul was going to suffer. Further, suffering was not going to be optional for Paul — he must suffer. And so it is with anyone that is endeavoring to follow the Son (2 Timothy 2:12).

• The Privilege of Suffering (Matthew 5:11-12; Acts 5:41; Philippians 1:29) — Suffering is often viewed solely as something to avoid or eschew. Pain, says Self and much of society, is a problem to be avoided. But if we look at life through the lens of the Lord’s teachings we get a different perspective. Some suffering is to be seen as a positive sign. This is what Jesus said in His first sermon (Matthew 5:11-12); it is confirmation of our association with Christ. It is an honor that is bestowed on some as a means of bringing glory to the Son. Paul, the one that formerly persecuted the church put it this way in his letter to the Phlippians: “For to you it has been granted (ἐχαρίσθη) on behalf of Christ, not only to believe in Him, but also to suffer for His sake…” (Philippians 1:29)

χαρίζομαι: to give or grant graciously and generously, with the implication of good will on the part of the giver (Louw, 1996, p. 568)

• The Purpose of Suffering (2 Corinthians 4:11; 1 Peter 3:14; 4:13-14) — In conflict and suffering the Jesus follower is given an opportunity to demonstrate the difference that Christ makes in us (Galatians 2:20). There is an apologetic advanced through our handling of reproach and reviling. In our godly and gracious conduct in the face of unjust treatment we put forth an irrefutable argument for the power of the risen Lord. Peter put it this way: “If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified.” (1 Peter 4:14)

Let us make the most of every opportunity to tell other about the gracious work of God through Christ – the gospel. Anyone willing to turn to the Son of God in faith can have forgiveness, favor, and become part of the family of God. But let us make sure that we tell the whole truth. There is a cross in it. With the decision to follow Christ comes the promise and privilege of suffering for the sake of Jesus. Paul knew this. And he experienced the promise after doing a good work. The good work of delivering a slave girl from the control of a demon.

Selected for Suffering (Acts 16:19-20; 18:2)

¹⁹ But when her masters saw that their hope of profit was gone, they seized Paul and Silas and dragged them into the marketplace to the authorities. ²⁰ And they brought them to the magistrates, and said, “These men, being Jews, exceedingly trouble our city;

What mattered most to her masters was that their slave girl was a means for making money. They had worked in collusion with the demon that possessed her as pimps. (Before you castigate me for such a crass description of the business of the masters of the demon, think about what they were doing to the woman.) She was used and made poor while they made a profit.

But Paul’s prayers and command had set her free. And at some point it became obvious to the masters of the slave girl that something was not right with their property. They could readily see (ἰδόντες δὲ οἱ κύριοι αὐτῆς) that she was changed. There may have been many notable changes after the exorcism. One stood out. From their perspective the essential difference was that she was no longer possessed by a spirit of divination. Her abilities as a fortune teller and as a means to making money had had been cast out by the Jews that had recently come to town. They did not ask for her to be delivered and did not appreciate her emancipation:

The good deed done to the slave girl was not at all to the liking of her owners; when Paul exorcized the spirit that possessed her, he exorcized their means of income: she could no longer tell fortunes. (Bruce, 1988, p. 314)

With the spirit the owners’ prospects for further profit also exited. Luke probably intended the wordplay. He used the same verb (exēlthen) for the demon’s coming out in v. 18 as for the money’s going in v. 19. The latter created the problem. Healing a possessed girl was one thing; but when that involved considerable economic loss, that was a wholly different matter. (Polhill, 1992, p. 351)

Upon realizing what had been done the masters are mad. Paul and Silas are both taken to the authorities to answer for their unsolicited help. But, speaking to those us who are more than a little predisposed to notice differences in the way people are treated, only Paul spoke the words that led to the eviction of the evil spirit. The reaction of the masters raises at least two questions. First, why was Silas taken? He had not said anything. Second, why were Timothy and Luke not arrested? The reasons are rooted in both racism and a religious war started by Jesus.

Timothy is only part Jewish; his father was Greek (Acts 16:1). Luke is a Gentile (Colossians 4:10-11, 14). Paul and Silas, as the text later says, are clearly Jews (Acts 16:20). The selection of Paul and Silas was based on a growing national prejudice against Jews. A few years before this event in A.D. 49 or 50 the emperor Claudius issued an edict commanding all Jews to leave Rome. Philippi is a Roman colony of high regard (Acts 16:12) and it is reasonable to assume that the anti-semitic sentiment in that city is strong.

Luke and Timothy were apparently unmolested: Paul and Silas were not only the leaders of the party but also most obviously Jews (Luke was a Gentile and Timothy a half-Gentile). Anti-Jewish sentiment lay very near the surface in pagan antiquity. (Bruce, 1988, p. 314)

Whom the Son has set free is free indeed. That is part of the story. Here is the other part: Not everyone is elated with the emancipation of slaves. For some life is better when others are in bondage and the disregard of personhood is a necessary part of using others to make a profit.

The Religious Factor (Acts 16:21-22; Matthew 10:32-39; Luke 12:49-53; James 4:4)

(Acts 16:21–22, NKJV) — 21 and they teach customs which are not lawful for us, being Romans, to receive or observe.” 22 Then the multitude rose up together against them; and the magistrates tore off their clothes and commanded them to be beaten with rods.

From the perspective of the slave masters a good life was lost without hope. Why? Because of some meddling Jewish vagabonds with their gospel and Jesus-based powers. Although the slave owners make no specific mention of the work that destroyed their demonic business they have not forgotten the words of the demon through the girl:

“These men are the servants of the Most High God, who proclaim to us the way of salvation.” ¹⁸ And this she did for many days.

The New King James Version. (1982). (Ac 16:17–18). Nashville: Thomas Nelson.

There were three charges made against Paul and Silas:

• Prejudice – First, with the intent of rousing the animosity of the people around their nationalism, was the charge of being the wrong ethnicity: These men, being Jews. But why do they so hate the Jews. The answer is found in the spirit at work in the world (Ephesians 2:2).

The foremost enemy of God is not glad when a Jew becomes the hope of the world, help for those who will admit their need, and the means by which some will gain forgiveness, favor, future blessing and the strength to destroy the works of the devil. It is no surprise, then, that the foremost enemy of God is at work through the world persecuting that Jew by persecuting those that have become part of His body.

• Disturbing the Peace – Second, although not entirely clear, there was the intimation that the magistrates needed to stop the work of these Jews to exceedingly trouble the city.

• Proselytizing – The third and last charge may have been valid: they teach customs which are not lawful for us, being Romans. They were being accused of the illegal act of proselytizing for Judaism. However, Jews were not expressly forbidden to proselytize until the second century.

The charges were bogus. But when the enemies of God are being influenced by base desires and evil spirits, who needs valid charges to justify mistreating Jesus followers. The desired effect was achieved.

None of the charges were valid, but they had their effect. The appeal to anti-Jewish sentiments and to nationalistic Roman pride won over the crowd (v. 22). The insinuation of a threat to civil order evidently won over the magistrates (v. 23). The magistrates had Paul and Silas stripped for scourging, and the lictors applied their rods. (Polhill, 1992, p. 353)

There was no actual attack of the mob as Paul and Silas were in the hands of the officers, but a sudden and violent uprising of the people, the appeal to race and national prejudice having raised a ferment. (Robertson, 1933, Acts 16:22)

Commanded (ἐκελευον [ekeleuon]). Imperfect active, repeatedly ordered. (Robertson, 1933, Acts 16:22)

When people become difficult as you attempt to do right the reason may not be rational. Your fight may be with their feelings of insecurity. That is, behind the hostility you will sometimes find that your endeavor toward God-honoring excellence has threatened their ego, their empire, or their economy.

Christians who dare to bring deliverance to the enslaved and exploited are in congruence with Christ. Yay! Those same Christians are in violent and irreconcilable conflict with a world system that actively and aggressively seeks to sinfully subjugate segments of society for selfish gain.

But what are we to think about this particular development? Are Paul and Silas guilty of disrespecting Roman culture? Should they have tried harder not to offend the natives with their Jesus-is-Lord teachings. Are you and I experiencing difficulties in our day-to-day because we are puritanical zealots that have taken the Jesus thing too far. I mean didn’t Jesus say blessed are the peacemakers (Matthew 5:9)? Paul the Conqueror has come in with his gospel message and begun to turn everything upside down. What would Jesus say about all of this?

Jesus Came to Bring Conflict (Matthew 10:32–39) — 32 “Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven. 33 But whoever denies Me before men, him I will also deny before My Father who is in heaven. 34 “Do not think that I came to bring peace on earth. I did not come to bring peace but a sword. 35 For I have come to ‘set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law’; 36 and ‘a man’s enemies will be those of his own household.’ 37 He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me. 38 And he who does not take his cross and follow after Me is not worthy of Me. 39 He who finds his life will lose it, and he who loses his life for My sake will find it.

Jesus Came to Bring Destruction (1 John 3:8) — ⁸ He who sins is of the devil, for the devil has sinned from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil.

Jesus Came to Bring Division (Luke 12:49–53) — 49 “I came to send fire on the earth, and how I wish it were already kindled! 50 But I have a baptism to be baptized with, and how distressed I am till it is accomplished! 51 Do you suppose that I came to give peace on earth? I tell you, not at all, but rather division. 52 For from now on five in one house will be divided: three against two, and two against three. 53 Father will be divided against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against her mother-in-law.”

The Conflict Cannot be Cut Out of Christianity (James 4:4) — 4 Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God.

What do you do? First, realize that their response is not your problem. Second, when you are dealing with a situation like this, know that the real reasons are spiritual and not natural. You will not argue your adversary into being your advocate. Third, when you can be certain that you are not doing wrong, accept that this is the cross that comes with following Christ and… press on!

The natural consequence of our conversion is conflict. When we walked according to the course of this world we were collaborators in crimes against God, comrades, colleagues, and companions in companies that conspire against the Lord and His anointed, and in fellowship with those who fight His will. We had peace with the world. But now, especially as we walk contrary to the course of this world, we cannot be at peace with it. We now run counter worldly counsel and have become by our very nature the cause of much trouble. We are by nature at odds with our world and cannot get along. So what are we to do when we realize that our Jesus-following has started a war?

Concentrate on Christ (Matthew 14:25-30; Hebrews 12:1-2) — The desire to do right in the face of opposition is real. But the power to do it is from God. The ability to endure and emulate the Son is as simple as keeping our eyes on Him. The more we look at Jesus the more we look like Jesus. The gazer is changed in the gazing and we become like that which occupies our attention.

Congregate with Christ Followers (Hebrews 10:25) — The ideals of self-sufficiency and rugged individualism are great for westerns and over-the-top action movies. In real life we need Jesus and each other; God has so designed the body that the members have need of one another… especially in times of conflict and tribulation. Our resolve to do right even when being reviled is renewed when we gather to encourage one another in psalms, hymns, and spiritual songs. The New Testament knows nothing of the foolishness of a faith that is lived out on couch merely receiving worship and the word at home. Like Jesus we are to leave the comfort of our home to serve others (Hebrews 10:25).

In His grip by His grace,

Roderick L. Barnes, Sr.

Notes

stocks – An instrument that secured the feet (and sometimes the neck and hands) of a prisoner (Job 13:27; Jeremiah 29:26). Stocks were usually constructed of wood with holes to secure the feet. They could also be used as an instrument of torture by stretching the legs apart and causing the prisoner to sit in unnatural positions. The Romans often added chains along with the stocks. Stocks were much used in medieval and later times during persecution of Christians. (Freeman, 1998, p. 528)

References

Bruce, F. F. (1988). The Book of the Acts. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

Freeman, J. M., & Chadwick, H. J. (1998). Manners & customs of the Bible. Bridge-Logos Publishers.

Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1). United Bible Societies.

Robertson, A. T. (1933). Word Pictures in the New Testament. Broadman Press.

Vincent, M. R. (1887). Word studies in the New Testament (Vol. 1). New York: Charles Scribner’s Sons.