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Paul’s 3^rd Missionary Journey (Part 2)

Last week was the end of Paul’s 2^nd Missionary Journey, and the beginning of his 3^rd. Paul sails from Corinth to Ephesus . . . probably to establish a Christian ministry in one of the largest and most important commercial centers of the Roman Empire. Like Corinth, Ephesus was a logical hub from which to spread the gospel. Archaeologists have uncovered a marvelously preserved city at Ephesus; the harbor silted up long ago, and the city was abandoned. The pictures on the web site are only a small sample. Paul leaves Priscilla and Aquila in charge of the mission, and sails to Jerusalem, then to Antioch

Apollos, a Hellenized Jewish Christian from Alexandria, came to Ephesus while Paul was in Antioch. He already knew about Jesus—most likely from the accounts of other Alexandrian Jews or his own visits to Jerusalem for Jewish feasts—and Apollos "taught about (Him) accurately" . . . even though he had only received John’s baptism of repentance. Pricilla and Aquila gave Apollos additional instructions about Jesus; then he went to Corinth, where he apparently became "chief Christian evangelist," and brilliantly debated Messianic prophesy with the Jews.

Meanwhile, Paul was fighting a renewed legalist challenge in Jerusalem and Antioch—or at least that’s the presumption, based on his letter to the Galatians written about this time. Then he traveled overland to Ephesus and personally took charge of the ministry.

Apollos was gone when Paul arrived. He found a church meeting at the home of Priscilla and Aquila, and he found more disciples who had only received John’s baptism of repentance—and knew nothing about the Holy Spirit. What’s going on? Why don’t Apollos and the other disciples know about the Holy Spirit and baptism in Jesus’ name? And why is Paul still fighting legalism, 4 years after the Council of Jerusalem?

First, let’s talk about baptism. From the Jewish point of view, it was done as part of purification rites—including the rite of Gentile conversion to Judaism—and to indicate a commitment to be a follower of a particular rabbi. Jews with the baptism of John had been baptized by John—or one of his followers—and had committed to follow John’s preaching . . . which was . . . from Matt 3: "I baptize with water for repentance. But after me will come one who is more powerful than I . . . (who) will baptize with the Holy Spirit" (Matt 3: 11). Water-baptism in the name of Jesus was implicit in Jewish tradition, and baptism by the Holy Spirit was part of John’s preaching . . . and both of these topics were addressed at the Council of Jerusalem. So why didn’t Apollos and these other disciples know about them?

There’s an old military saying: "There’s always 10% who didn’t get the word" . . . but there’s more. Let’s remember: the people we encounter in Acts aren’t following the Bible . . . they are living it, under the guidance of the Holy Spirit. They are to the New Testament what bible characters from Adam to Moses were to the Old Testament: God’s law wasn’t written in a scroll; God’s law was instructions in real time directly from God.

The time is about 53 AD. The gospels of Matthew or Mark may have been written—but no written gospel has been distributed to the churches. Neither has the decision of the Council of Jerusalem—except in a letter to the church of Antioch. Paul has written only his letters to the Galatians and the Thessalonians. Yet over the last 25 years, Jews and god-fearing Gentiles have come to Jerusalem—or otherwise encountered Christians—and have learned the story of Jesus in bits and pieces. The Jerusalem church can’t exercise control, and there is no Christian standard of faith and practice. Paul’s 1^st letter to the church in Corinth—written while he is in Ephesus—states this concern:

Not only is legalism still a problem in the church . . . not only are some Christians unaware of baptism in the name of Jesus and of the Holy Spirit . . . believers are breaking into groups who follow a particular evangelist. Rather than one family following a risen Lord Jesus, the Christians in Corinth are like Jews following different rabbis!

This makes clear why it was essential that the New Testament be written, so we might have a uniform understanding of the words and message of Jesus . . . and that we might also have—here in Acts and in the letters—some case studies and authorative opinions about human interaction under the New Covenant of Jesus. And we can so clearly see the Holy Spirit as Paul emphasizes his humility, rather than his leadership.

But just as the Holy Spirit was operating in what Paul said, Satan was operating in those in Corinth who were splitting the church apart. And it’s the same today . . . even though we have a written New Testament scripture. Some people love to "parse" the words of scripture to spin its meaning. Throughout the years, only the names have changed in what Paul said from Ephesus. Now it might be: "One of you says, ‘I am Methodist’; another, ‘I am Catholic"; another, ‘I am Baptist.’" There’s nothing inherently wrong with that . . . the problem is when we get wrapped up in fine points of doctrine and look down on others who follow a different plan of salvation. And that, unfortunately, happens a lot; some people don’t think I’m saved. Yet, if such a thought ever crosses our mind, we should remember what Paul said from Ephesus: "Is Christ divided?" We should recall that after multiple failures with both Jews and Gentiles and a failure of logical arguments in Athens, Paul determined in Corinth he would preach the gospel simply . . . and it made all the difference.

I often enjoy theological arguments, and I’m glad that some people really get into them. But it’s not necessary for everyone to understand millennial viewpoints or theological concepts described with $2.00 words. All we really need to know is the simple fact that Jesus died to take the punishment for our sins, and if we believe in Him, we will inherit eternal life (John 3:16), and that following Him requires us to love one another (John 13:34) and to do to others as we would have them do to us (Matt 7:12).

Paul likely follows this same pattern in Ephesus. Branching out from the church at the home of Priscilla and Aquila, Paul goes into the synagogue and argues for 3 months. But when the non-believers begin to publicly malign his message, he walks out of the synagogue and takes his teaching elsewhere, as he had done in Corinth. He has attracted a large following—so large he couldn’t meet in someone’s home; so he set up in the lecture hall of one of the leading pagan philosopher-teachers of Ephesus. (Presumably he used it in off hours, just like new churches today often meet in public schools on Sunday.)

Although it seems obscure, verse 10, illustrates Paul’s strategy for evangelism: "(Paul’s teaching in the lecture hall) went on for two years, so that all the Jews and Greeks who lived in the province of Asia heard the word of the Lord" (Acts 19:10). Inspired by the Holy Spirit, Paul has set up a "seminary" in a major commercial center, and uses it as a "hub" to train people in the gospel of Jesus, and send them out to spread the word. Epaphras, who started the churches in Colossae, Laodicea, and Hierapolis is an example (Col 4:13). Paul uses this technique so effectively that in two years, the good news of Jesus is made known to everyone in the cities surrounding Ephesus.

God reinforces Paul’s ministry with extensive miracles . . . curing physical and spiritual disorders; faith in Jesus through Paul allows cures even when Paul is absent, such as handkerchiefs touched by Paul used to heal the sick. This is remarkable power!

Jesus became widely accepted in Ephesus—even by the Jews, as illustrated by the story about the 7 sons of Sceva (Acts 19:13-16). Sceva is referred to as a Jewish priest . . . but since priests were not this far from the temple in Jerusalem, and since Sceva and his sons are involved in exorcism—perhaps exorcism for hire—its more likely he is like Simon, the Samaritan sorcerer in Acts 8. The 7 sons tried to drive out an evil spirit in the name of Jesus, but the evil spirit turned gave them a brutal beating; this probably confirms the 7 sons have some "other agenda," since Jesus encouraged anyone to drive out demons in His name (Luke 9:49-50). Nevertheless, when this story spreads, Jews and Gentiles are awed by the power of Jesus . . . and "seized with fear" of their fate if they continue in evil practices . . . so they confess and repent. Sorcerers burned secret magic books of huge value: a year’s wages for 200 people. "In this way the word of the Lord spread widely and grew in power" (Acts 19:20).

Paul’s 2-plus years in Ephesus are the height of his ministry. He is more successful here than anywhere else bringing both Jews and Gentiles to Jesus. Why? We mentioned earlier: it’s partly his decision to preach the gospel simply. It’s also his persistence . . . he kept right on preaching, despite being abused and run out of many towns. Mostly it’s the power of God and the Holy Spirit . . . because in the 9 years since Paul and Barnabas first went to Cyprus, the gospel has also spread in a variety of other ways when God prepared people’s hearts—as with Apollos and the other disciples who knew only John’s baptism.

This comes to an end when a silversmith named Demetrius witnesses the huge financial losses sustained by the sorcerers due to widespread acceptance of Jesus. He "connects the dots" and figures out what could happen in his profession. But first a little background.

The focus of pagan worship in what is now Western Turkey was Artemis—also known by her Roman name Diana. Ephesus was the center of Artemis-worship—the temple to Artemis was three times the size of the Parthenon in Athens, and one of the 7 wonders of the ancient world. Although Artemis is normally depicted with a bow-and-arrow as a huntress—somewhat like Xena, Warrior Princess—in Ephesus she was the Mother Goddess of a fertility cult. This contrast is illustrated by the photos on the web site: the one in Ephesus emphasizes breasts—lots of breasts! Many craftsmen in Ephesus earn their income making and selling Artemis "cult objects" to locals and travellers.

As Demetrius "connects the dots," he sees Christianity is taking over Ephesus. Miracles by Christians have replaced sorcery—Jewish and pagan. So he calls together his fellow craftsman. "Paul," he says, "has convinced . . . large numbers of people in Ephesus and . . . Asia . . . that man-made gods are no gods at all. There is danger . . . that the temple of the great goddess Artemis will be discredited, and the goddess, . . . worshiped throughout . . . Asia and the world, will be robbed of her divine majesty" (Acts 19:26-27). The craftsmen figure out the rest of the story: the income Artemis generates for them is at risk. This incites them to riot. They grab two of Paul’s companions and gather in the Great Theater (also called the stadium . . . about the size of a large basketball arena).

While this is going on, Paul is on Harbor Road . . . a wide, straight boulevard to the Great Theater. He can see and hear the activity; he wants to go and reason with the people. But his companions—and friendly city officials—convince him this would be foolhardy; the craftsmen in the Great Theater are an unreasoning mob.

The Jews want to disassociate themselves from Paul, so they push a spokesman forward. But when the crown realizes he’s a Jew—who doesn’t worship Artemis either—they won’t let him speak. The crown begins chanting! It’s like Rupp Arena before a big game, but instead of shouting "Go Big Blue," they shout "Great is Artemis of the Ephesians!" . . . over and over . . . for 2 hours! On Harbor Road, Paul can hear them . . . and he may worry where this is going.

But the city authorities are even more worried where this is going. They apparently assemble a 1^st century SWAT team . . . then the city clerk stands up to address the crowd. Like Proconsul Gallio in Corinth—and some postulate Gallio set the legal precedent here—the city clerk tells the assembled craftsmen: "You have given no evidence these Christians have committed a crime. If you have such evidence, take them to court . . . but unless you disband now, we’re going to start arresting people for rioting!"

As we’ve discussed . . . when Jesus allowed demons to go into a herd of pigs in Gaulanitis, and they plunged into the Sea of Galilee and were drowned . . . when Paul cast an evil spirit out of a slave girl in Philppi, and she lost her value as a fortune-teller: when Christians impact the pocketbooks of pagans, the Christians have got to go!

It’s the same with the Artemis craftsmen in Ephesus. Paul had already been planning to visit the churches in Macedonia and Achaia (Acts 19:21); and although he’s not been forced out of Ephesus, he decides this is a good time to leave.

One final point . . . according to Catholic tradition, Jesus’ Mother Mary came to live in Ephesus after Paul left, and her Assumption occurred here. She would have been at least 70 years old by this time. This could be only a legend; there is no hard evidence, and the home venerated as Mary’s house was identified only 100 years ago based on a 19^th century vision (http://www.sacredsites.com/december2001pages/mary_ephesus.htm).

I’ve promised I’ll tell you when I’m stating fact and when I’m giving my opinion . . . and this is opinion. We know that as pagans became Christian, the church "Christianized" many of the old pagan festivals and venerations . . . for example, Christmas on December 25 replaced a pagan festival, and prayers to Christian saints replaced prayers to household gods. It makes me wonder if the veneration of Mary began as a substitute for Artemis-worship . . . replacing one mother-symbol with another; replacing a fertility goddess with a much better role model. Perhaps when Mary came to Ephesus, the "temple" of her body became a substitute for the temple of Artemis . . . or, if her sojourn in Ephesus was only legend, this could—perhaps—be a rationale for the legend. Food for thought . . .

Next week concludes Paul’s 3^rd Missionary Journey. He goes back to Macedonia and Achaia . . . apparently collecting money for the church of Jerusalem. Then, surrounded by many believers from all over Turkey and Greece, he travels to Jerusalem almost in triumph . . . even though he knows bad things will happen. This makes for a framework in which Paul can offer some inspiring last words . . . which will be part of the focus of next week’s presentation. Paul avoids Ephesus because of the riot, but meets the Ephesian elders in Miletus . . . which will give me a chance to post on the web site the magnificient Market Gate from Miletus, which German archaeologists completely disassembled and reassembled in Berlin. Then Paul travels to Caesarea, where he meets some old friends: Philip the evangelist and Agabus the prophet.