Macedonia

Macedonia forms the next stage in Paul's campaign. Galatia was but one of a number of provinces in Asia Minor. The westernmost of these was called Asia, and held a number of cities besides its great center, Ephesus. But Luke tells us that Paul on his journey through Asia Minor felt himself under a definite guidance of the Spirit which led him past one district after another upon his way to Macedonia.

Of the journey toward Macedonia we know little. After Paul's return to Antioch from Galatia, he proposed to Barnabas that they start out to revisit the churches they had established. Barnabas was willing but wished to take John Mark along. Paul demurred to this, since Mark had failed them on the previous trip. So they parted company, Luke says, after "a sharp contention." Barnabas and Mark went to Cyprus. Paul started out with Silas. This time he went by land. First they visited the churches of his old field, Syria and Cilicia. From Tarsus they pressed on over the Taurus range to the little communities which he had just founded in Galatia, and which lay not far beyond. At Derbe he secured another companion for his journey, Timothy, a convert of his previous visit, the loyal and affectionate companion and helper of his remaining journeys.

So Paul came at last to Troas and to the Hellespont. Though he had felt himself under compulsion of the Spirit, we need not assume that it was a blind leadership for Paul. He saw that his journey was tending to Europe. Macedonia and Achaia were the Roman provinces into which the Grecian land was divided, and these now lay before him. He was beginning a new period in his life. His labors till then had not led him far afield. Cilicia was the province of his native city Tarsus. Syria lay between Tarsus and Jerusalem, no doubt often traversed by the young man on his way to Jerusalem and back. Cyprus could be seen in clear weather from Antioch. Derbe, in the eastern end of Galatia, was not more than one hundred and fifty miles' journey from Tarsus. He had never gotten far from this little corner of the Mediterranean, near whose angle Tarsus and Antioch lay. Now he was facing not only new provinces but a new continent. He was beginning not only a new epoch in his life but a new epoch for Christianity. Born in the Orient, the new faith was to have its fullest expression in the West. Here it was to shape mighty organizations, to mold new institutions of government and society, and centuries later to start out again from this new center upon a conquest of the world. To-day the cradle of Christianity has little to show. The eastern lands of Syria, Asia Minor, and Egypt, where first she had her strength, now show either the rule of the Moslem or a Christianity of a distinctly inferior type. We cannot but ask the question: What if there had been no Paul with his companions to carry the new faith westward in that early day of its enthusiasm and power?

Paul himself could make no such forecast of history. What did he think of as he looked out for the first time upon the famed Ægean Sea and upon the circle of historic lands that surrounded it? Did he think of Troy, but a few miles distant, immortalized by Homer's song? Or did he recall the time when East and West had met here in one of the crises of history, when Xerxes had marshaled his millions which the nobler, bolder life of the West had driven back again? Or did he think of Socrates and Plato and Aristotle? Deeply as Paul realized the importance of the new step, it was not these thoughts that filled his mind. What he saw was a people whom all their art and philosophy and noble history had not been able to save from superstition and moral degradation. He faced them, as later on toward Rome itself, his heart filled with the courage and enthusiasms of a great message, his spirit burdened with the sense of a high obligation. These lands of light needed exactly what the rude folks of Galatia did, whom he had just left behind. "I am debtor both to Greeks and to Barbarians, both to the wise and the foolish. So much as in me lies I am ready to preach the gospel to you also.... For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek" (Rom 1:14-16).

Such thoughts must have prepared him for the vision that came by night, the man of Macedonia who stood before him saying, "Come over and help us." The vision at least found him ready. At once he sought a ship for Macedonia, sailed from Troas by way of the island of Samothrace, and on the following day landed at Neapolis. It seems likely that Luke joined the little company at Troas, and some have held that he was the "man of Macedonia." In any case, we note that at this period there suddenly begin the so-called "we" portions of the book of Acts (Acts 16:10).

In various ways the Macedonian churches occupied a special place in Paul's work. The people themselves were of a sturdier, simpler life than Paul found in such centers as Corinth and Ephesus. At the same time, though there was full share of hardship and danger, Paul's enemies, the Judaizers, seem largely to have left him alone in this field. There was a solidity about this work, and it grew without great disturbance or crisis. Above all, there was a closeness of personal relation between the churches and the apostle which does not appear elsewhere in such measure. Luke tells us of only three cities where Paul stopped on this tour: Philippi, Thessalonica, and Berea. It was probably on a later occasion that Paul pressed farther north and west to Illyricum.

Philippi was Paul's first stopping place. Apparently, he arrived the first part of the week, and so was there some days before the Sabbath. The Jews, because they were few in number, had no synagogue here but only a place of prayer, whose location at the riverside was for convenience in the matter of the ceremonial washings. Here the disciples met a number of women and opened conversation with them, and here Paul's first convert in Europe was won—Lydia, a seller of purple. Under the compulsion of her generous hospitality, Paul broke his rule, gave up his lodging and his work, and was entertained with his party in Lydia's house. So began the relation of special friendship which sets Philippi apart from Paul's other churches. This was the only church from which Paul took gifts. So sure was he of their friendship that he knew there would be no misunderstanding. They sent him gifts more than once during his stay at Thessalonica which followed; and a little later at Corinth they helped him again (Phil 4:15, 16; 2 Cor 11:8, 9). One of the last pictures that we have of Paul shows him a prisoner at Rome receiving Epaphroditus, a member of the Philippian church, who brings him again their love and their bounty; and the letter which he writes them in acknowledgment is one of the most attractive of his epistles. There is little additional that we know of the Philippian church. Paul visited it later on several occasions. We know the names of some of its members. Lydia must have been a woman of some means to be able to entertain the disciples as well as have meetings of the church in her house. Besides her we know Epaphroditus, who brought the gifts to Rome; Synzygus, whose name is translated "yokefellow," but whom Paul is probably addressing as his "true Synzygos" with a play upon the name; two women, Euodia and Syntyche; and Clement (Phil 2:25; 4:1-13).

To establish such close relations there must have been a stay of some months. Luke, according to his custom, tells only of the beginning of the work and of the way in which it was brought to a close. The latter was not due to trouble from the Jews, but to a conflict with superstition and greed. There was a young woman in the city, a servant or slave, who had the power of ventriloquism. This, as we learn from Plutarch, was what was meant by calling a person a python, which is the Greek word used here. The people thought that the girl was demon-possessed and had the power of soothsaying. The girl herself was probably unbalanced and thought the same. At any rate, her masters used her misfortune to make money. When Paul by his commanding word healed her, her masters found their source of profit gone and in revenge brought charges against the disciples.

The charge was that of bringing in new and unlawful customs, and probably referred to their teaching a religion that was not allowed. Philippi was a Roman colony with consequent special privileges, and was exceedingly proud of the fact. On such a serious charge Paul and Silas were sent by the inferior judges to the highest magistrates, who in a Roman colony were the prætors. These, without process of trial, and probably without even giving Paul the chance to assert his Roman citizenship, caused them to be beaten and flung into jail. Luke does not seem to have been with them at this time, the "we" portions ending just before this. He gives us, however, the graphic story of how the earthquake shook the prison and loosed the stocks in which Paul and Silas had been held, opening the prison doors, and of the jailor's attempted suicide and subsequent conversion.

Meanwhile the prætors had had time to reflect upon their summary and illegal action, and in the morning they sent the lictors to the jailor with word to let the prisoners go. But Paul knew too well what his right of citizenship involved. The prætors had committed a double illegality: first, in proceeding without a trial; second, in beating a Roman citizen, who by special law would be exempt from such dishonoring punishment in any case. Rome had a long arm and a regard for law, as these officials well knew. So there was nothing for the proud prætors to do but themselves to come to the prison, upon Paul's demand, in person to lead out the prisoners, and to beseech the scorned Jews, whom they had but yesterday treated so contemptuously, to leave the city. And so the disciples left; not in haste, however, for they first went to the home of Lydia, where a farewell meeting of the little church was arranged.

From Philippi Paul goes to Thessalonica, passing by, for some reason not known to us, the cities of Amphipolis and Apollonia. Here there was a synagogue, and for three weeks Paul was permitted to speak each Sabbath to the Jews gathered there. After that he probably worked some time longer in the city among the Gentiles. His converts numbered only a few Jews, but included a large number of proselytes, "devout Greeks," as Luke calls them, and a number of "chief women." The mission was a notable triumph. Here again it was Judaism that prepared the soil for Paul, and we need not wonder that the Jews who did not believe were stirred to anger against him. He was winning away the Greeks who gathered about them, and so they resorted to active measures. Not wishing to appear alone, they succeeded in stirring up a rabble which proceeded to the house of one Jason, where Paul and Silas lodged. Not finding these, they took Jason and some other disciples before the magistrates. Their charge was that the Christians proclaimed Jesus as king, which showed disloyalty to Cæsar. The charge was dismissed, the magistrates simply requiring Jason to give bond; but the disciples felt that the danger was not past and so sent Paul and Silas away by night.

Two letters written to the Thessalonians have been preserved for us. They are of greatest interest because they are probably the oldest writings that we possess from Paul's hand, as well as the oldest Christian writings of any kind. At this time the letter to the Galatians had not yet been penned, and the earliest of our Gospels was not written till at least fifteen years later. The first letter is so intimate, so personal, so direct and practical, that it gives us a fine insight into the apostle's own spirit and the method of his work. All the circumstances add to the interest. Paul had left the Thessalonians suddenly, without even the chance for farewell as at Philippi. His stay with them had not been long. He had not had much time to instruct them in the new faith, and most of them were Gentiles. Moreover, they were even then facing persecution. And so these questions filled Paul's soul: Would they stand fast? Would they hold to the simple truth? Would they lead the life that belonged to the Christian faith? He had tried to return for a visit but failed. When he reached Athens he could endure it no longer, and sent Timothy back to them. He himself pushed on to Corinth, and to Corinth Timothy came at last. His news filled Paul's heart with joy. True, there were problems; they could hardly be wanting in a church like this. But the church was standing fast. Paul writes his letter at once, a letter full of joy, of tenderness as of a mother toward her children, and of appreciation of their faith and love and loyalty. Not all the narratives of Acts can give us the insight into Paul's heart that a single chapter here affords.

More than half of the letter is taken up with personal reminiscence and suggestion, which is the more remarkable when we realize how anxious Paul was "to perfect that which was lacking in their faith." The opening words show the fine tact and courtesy which this man of deep passion and stern will could show. "I always thank God for you in my prayer," he begins, "remembering your faith and love and patience. The other churches in Macedonia and Achaia have all heard of how the gospel came to you in power, of how you turned from idols to the living God, and how you have stood faithful. And you know what my life was with you. There was no flattery, no greed for money or honor. We came not to assert authority, but to love and serve. We were like a nurse with her babes, like a father with his children, loving you, working day and night, that we might not burden you, faithful in our teaching, unblameable in our lives. And you took our word not as man's word, but as God's word. And you proved your faith by suffering, just as your brethren in Judæa" (1 Thess 1:1 to 2:16).

"We were deeply bereaved in leaving you, and I Paul tried more than once to come to you again. So we finally sent Timothy from Athens to encourage you. You remember that we had forewarned you of such trials. But when Timothy came just now with the good news, we were comforted by your faith. For now we live, if you stand fast. You are our glory and our joy. How can we thank God for all the joy that we have in you? May God bring us to you again. May he make your hearts abound in love, and may he establish you in holiness until our Lord Jesus shall appear with the saints" (2:17 to 3:13).

The second part of the letter, chs. 4 and 5, Paul devotes to instruction and practical direction. He speaks first of the sin of social impurity, which the Greeks took so lightly: "God called us not in uncleanness, but in sanctification." Then he takes up the question of the second coming. This teaching had evidently stirred up great interest. Some were inclined to neglect their work: What need of toil if the end be so near? Paul admonishes these to be quiet, and attend to their business, and to work with their hands, that they may thus commend the new faith to those without. Others were concerned about their friends who might die in the interval before the end. Would they not be excluded from the Kingdom when Jesus came? Paul said no, for the dead in Christ were to rise first. Others were eagerly discussing the time of his coming. To these Paul says: "The time no one knows. It is enough for us to watch and be sober, trusting in him 'who died for us, that, whether we wake or sleep, we should live together with him.'" And then in short, strong words he crowds together the many things he would say to them: "Be at peace, admonish the disorderly, encourage the faint-hearted, support the weak, render to no one evil for evil, follow after that which is good, rejoice always, pray without ceasing, in everything give thanks."

It is not hard to see why such a faith should spread. Here was the dynamic of a great enthusiasm, a spirit of faith, devotion, and brotherhood. And joined to this was a sober, earnest life with the noblest moral ideals. And these two things the Roman world needed—a living faith and moral power. What Paul did here he did everywhere: he showed that these were inseparable in the Christian faith. The second letter to the Thessalonians must have followed after a very brief interval, as it shows substantially the same situation.

Berea, to which Paul went directly from Thessalonica, is the only other Macedonian church of which we know. Berea was a much smaller place, and it is likely that Paul stopped there in order to be near to Thessalonica, hoping to be able to return. Paul's stay could not have been very long, for the Thessalonian Jews could easily follow him. Here at Berea he had a larger success with the Jews. They were more open minded, and tested Paul's teaching of Jesus as the promised Messiah by a study of their Scriptures. As usual, Paul won converts from among the proselytes, both men and women. In all such cases it must be remembered that these were not necessarily close adherents, but that under this term we include many who were but loosely attached, though their minds had been prepared by some knowledge of the purer Jewish faith.

Directions for Reading and Study

Read Acts 15:36 to 17:15.

Read First Thessalonians.

Note upon the map Paul's fields of labor up to this time and their location relative to Tarsus.

Trace the route of Paul's journey to Macedonia; note the provinces in Asia Minor which he passed by; locate Philippi, Thessalonica, and Berea.

Write a synopsis of First Thessalonians, summing up each paragraph of the letter in a sentence or two.