Bible Study

Wednesday - 10:00 a.m.

Check here for Part 2 of the Sunday studies.

The Legacy Standard Bible

Beginning on Sunday, December 8, 2024, our Pastor began using the LSB version of the Bible in all of his teaching and preaching. This is the newly updated version of the NASB, which he has been using for a number of years. Here is some information on the LSB for those who would like to learn more. It also explains why Pastor Alan is now using this version of the English Bible.

The Legacy Standard Bible has been produced with the conviction that the words of Scripture as originally penned in Hebrew, Aramaic, and Greek are the eternal Word of God. The Holy Scriptures speak with authority to each generation, giving wisdom that leads to salvation, that people may serve Christ to the glory of God. Because it is God-breathed (2 Tim. 3:16), every word of it is inspired, every word is true, and every word must be conveyed to every nation, tribe, people, and tongue (Rev. 7:9), so that every word can be taught and obeyed (Josh. 23:14; Mt. 28:20; Jn. 17:17).

THE FOURFOLD AIM OF THE LOCKMAN FOUNDATION

1. These publications shall be true to the original Hebrew, Aramaic, and Greek.

2. They shall be grammatically correct.

3. They shall be understandable.

4. They shall give the Lord Jesus Christ His proper place, the place which the Word gives Him; therefore, no work will ever be personalized.

PREFACE TO THE LEGACY STANDARD BIBLE
In the history of the English Bible translations, the King James Version is the most well-known. This time-honored version of 1611, itself a revision of the Bishops’ Bible of 1568, became the basis for the English Revised Version, which appeared in 1881 (New Testament) and 1885 (Old Testament). Its American counterpart, a product of both British and American scholarship, was published in 1901. Recognizing the values of the American Standard Version, The Lockman Foundation felt an urgency to preserve the ASV while incorporating recent discoveries of Hebrew and Greek textual sources and rendering it into more current English. This resulted in the New American Standard Bible, a translation based upon the time-honored principles of translation of the ASV and KJV, along with other linguistic tools and biblical scholarship.

The Legacy Standard Bible reflects another iteration of such preservation and refinement. Worked on by a core translation team in conjunction with pastors and educators from different countries, it is designed to honor, maintain, and advance the tradition represented by the NASB.

PRINCIPLES OF TRANSLATION
Key Principles: The Legacy Standard Bible has worked to uphold the style and translational choices of the NASB as much as possible. Even more, it has endeavored to follow through on the NASB’s stated intent to be true to the original Hebrew, Aramaic, and Greek. While the interpreter, teacher, and pastor have the goal of understanding what the text means, the translator is to provide them with what the text says. Consistently, the goal of this translation is to be a window into the original text. Within that goal, this revision has focused upon accuracy and consistency. It has checked that words and grammar have been carried over properly. It also established rules for the consistent translation of terms within their various nuances. This allows the reader to more easily reconstruct what the original texts said. It also helps the reader more easily trace the flow of argument within a text, identify when the same word is used in another passage, and make connections between texts.

There are limits to the application of this philosophy. In this edition, a word might not be translated consistently in order to maintain a highly familiar rendering of a text or to preserve a wordplay in the text that advances the inspired author’s message. Moreover, because Scripture is a literary masterpiece, some linguistic features could not be transferred to this translation, not even by a note. Nevertheless, ensuring that the original languages are precisely rendered paves the way for careful readers to discover these insights for themselves.

In this way, the LSB upholds the philosophy that a translation does not replace pastors or teachers but rather depends upon faithful believers and the church to study and live out what has been written (Acts 8:30-31). Translation is a tool for the church and must be done in that context so that each word of Scripture may be taught and lived.

Modern English Usage: The attempt has been made to render the grammar and terminology in contemporary English. When word-for-word literalness was determined unacceptable to the modern reader; a change was made in the direction of a more current English idiom. In the instances where this has been done, the more literal rendering has been indicated in the notes. There are a few exceptions to this procedure. Of note, while an effort has been made to incorporate conjunctions as much as possible, the conjunction “and” is occasionally not translated at the beginning of sentences because of differences in style between ancient and modern writing. Punctuation is a relatively modern invention, and ancient writers often linked most of their sentences with “and” or other connectives.

Alternate Readings: In addition to the more literal renderings, notations have been made to include readings of variant manuscripts, explanatory equivalents of the text, and alternate translations that may bring out a play on words difficult to maintain in the text. These notations have been used specifically to assist the reader in comprehending the terms used by the original author.

THE COMMITMENTS OF THE LEGACY STANDARD BIBLE

The Legacy Standard Bible aspires to be a legacy preserved – to uphold the work and tradition that is found in translations from the KJV, ASV, to NASB.

The Legacy Standard Bible aspires to be a legacy performed – to advance the commitments of past translations by bringing forth features of the original text relative to accuracy and consistency.

The Legacy Standard Bible aspires to be a legacy passed on – to equip generations to study Scripture and continue the philosophy of being a window.
~ The Lockman Foundation

For additional information we recommend you contact The Lockman Foundation -- https://www.lockman.org/legacy-standard-bible-l

PAUL’S PRISON EPISTLES (Put off the old self, put on the new.)

PAUL’S PRISON EPISTLES
(Put off the old self, put on the new.)

Text: Selected Scriptures (LSB)

Introduction: Let’s review what we’ve been learning for a few minutes.

While Paul was under house arrest in Rome, he had many freedoms and privileges. He was free to have visitors and to send messages, and he made full use of this allowance. For two years, he welcomed all who could come to him, proclaiming the gospel of Jesus Christ to them (Acts 28:31). But another benefit of this arrangement was that he continued to hear reports of the churches around Asia and Macedonia and could continue to encourage and exhort them through his letters.

A common theme in Paul’s letters is the contrast between death and life. In his letter to the Ephesians, he explained that they had been dead in their trespasses, following the world and influence of Satan. In living according to passions and worldly desires, they were children of wrath (Eph. 2:1-3). But God graciously saved them, making them alive with Christ (Eph. 2:4-5).

Now that they were saved by the grace of God through faith in the Lord Jesus Christ, they were made alive with Him and were to live for Him. As Paul explained to the Colossians, we have been buried with Christ and raised to life with Him (Col. 2:12). Our old selves have been crucified with Christ and no longer live, but the life we now live should be lived for Christ (Gal. 2:20). In this way, sin no longer enslaves the believer.

Paul went on to exhort the Ephesians and Colossians to be transformed and renewed by the Holy Spirit (Eph. 4:23) through the effort of sanctification. He warned them not to walk in the ways of the Gentiles as they once did, but to put off the old self with all its deceitful desires (Eph. 4:22). Instead, they were to put on the new self, reflecting the righteousness and holiness of God (Eph. 4:24) and to seek the things above (Col. 3:1).

Although the believer is a new creation (2 Cor. 5:17), Christians still struggle with sin in this life. But we are called to struggle against it, claim victory over it, and strive toward righteousness. Paul gave the saints in these two churches some practical instruction toward that end. Paul challenged them to put off the old ways and replace them with new ways, and he gave some specific examples. The liar should speak truth, the angry should let go of their grudge, the thief should share his own belongings with those in need, and the one who speaks corruptly should speak graciously to build up fellow believers (Eph. 4:25-29).

I. OFF & ON
It is hard to stop doing something that is a habit or that you enjoy, even when you know it’s bad for you. If all you think about is not doing the things you shouldn’t be doing, you are bound to fail. It is when you find a positive redirection for that focus that it becomes easier to succeed. It’s easier to avoid eating that cookie when you have some delicious fruit to eat instead.

On Sunday, we were learning about the put off/put on principle. We’re going to take a few minutes now to match put off items with put on items.

[READ Col. 3:5-11]

5 Therefore, consider the members of your earthly body as dead to sexual immorality, impurity, passion, evil desire, and greed, which is idolatry. 6 On account of these things, the wrath of God is coming upon the sons of disobedience, 7 and in them you also once walked, when you were living in them. 8 But now you also, lay them all aside: wrath, anger, malice, slander, and abusive speech from your mouth. 9 Do not lie to one another, since you put off the old man with its evil practices, 10 and have put on the new man who is being renewed to a full knowledge according to the image of the One who created him -- 11 a renewal in which there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, and freeman, but Christ is all and in all.

According to this passage, what are the things we should put off with the old self?

Col. 3:5-9
5 Therefore, consider the members of your earthly body as dead to sexual immorality, impurity, passion, evil desire, and greed, which is idolatry. 6 On account of these things, the wrath of God is coming upon the sons of disobedience, 7 and in them you also once walked, when you were living in them. 8 But now you also, lay them all aside: wrath, anger, malice, slander, and abusive speech from your mouth. 9 Do not lie to one another, since you put off the old man with its evil practices,

Things to put off: Verse 5 -- sexual immorality, impurity, passion, evil desire, greed, idolatry; Verse 8 -- wrath, anger, malice, slander, abusive speech (obscenities), and Verse 9 -- lying.

[READ Gal. 5:19-21]

19 Now the deeds of the flesh are evident, which are: sexual immorality, impurity, sensuality, 20 idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, selfish ambition, dissensions, factions, 21 envying, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God.

According to this passage, what are the additional works of the flesh we are to put off?

Things to put off: Verse 20 – sorcery, enmities, strife, angry ranting, selfish ambition, dissensions, factions; Verse 21 – envy, drunkenness, and carousing.

[READ Eph. 5:25-32]

25 Therefore, laying aside falsehood, speak truth each one of you with his neighbor, for we are members of one another. 26 Be angry, and yet do not sin; do not let the sun go down on your anger, 27 and do not give the devil an opportunity. 28 He who steals must steal no longer, but rather he must labor, performing with his own hands what is good, so that he will have something to share with one who has need. 29 Let no unwholesome word proceed from your mouth, but only such a word as is good for building up what is needed, so that it will give grace to those who hear. 30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. 31 Let all bitterness and anger and wrath and shouting and slander be put away from you, along with all malice. 32 Instead, be kind to one another, tender-hearted, graciously forgiving each other, just as God in Christ also has graciously forgiven you. Eph. 4:25-28

For each item Paul said to put off, what did he offer as the alternative put-on item?

Instead of falsehood, speak the truth. Be angry, but do not sin or let the sun go down on your wrath. Rather than steal, work to provide for yourself and be generous with what you have.

Eph. 4:29-32
29 Let no unwholesome word proceed from your mouth, but only such a word as is good for building up what is needed, so that it will give grace to those who hear. 30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. 31 Let all bitterness and anger and wrath and shouting and slander be put away from you, along with all malice. 32 Instead, be kind to one another, tender-hearted, graciously forgiving each other, just as God in Christ also has graciously forgiven you.

Don’t speak corruptly but use your speech to build up others. Put off bitterness, wrath, anger, shouting, slander, and malice and instead be kind, tenderhearted, and forgiving.

[READ Col. 3:12-17]

12 So, as the elect of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness, and patience; 13 bearing with one another, and graciously forgiving each other, whoever has a complaint against anyone, just as the Lord graciously forgave you, so also should you. 14 Above all these things put on love, which is the perfect bond of unity. 15 And let the peace of Christ rule in your hearts, to which indeed you were called in one body, and be thankful. 16 Let the word of Christ dwell in you richly, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with gratefulness in your hearts to God. 17 And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.

Col. 3:12-15
12 So, as the elect of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness, and patience; 13 bearing with one another, and graciously forgiving each other, whoever has a complaint against anyone, just as the Lord graciously forgave you, so also should you. 14 Above all these things put on love, which is the perfect bond of unity. 15 And let the peace of Christ rule in your hearts, to which indeed you were called in one body, and be thankful.

According to these verses what should we put on?

We should put on compassion, kindness, humility, meekness, patience, forgiveness, love, peace, and thankfulness.

[READ Gal. 5:22-23]

22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, self-control. Against such things there is no law.

While there is a lot of overlap between these two passages, in the Galatians passage we find the entire list of the fruit of the Spirit, which adds joy, goodness, faithfulness, and self-control.

Here are the answers we came up with: Col. 3 ~ Things to put off: Verse 5 -- sexual immorality, impurity, passion, evil desire, greed, idolatry; Verse 8 -- wrath, anger, malice, slander, abusive speech (obscenities), and Verse 9 -- lying. Gal. 5 ~ Verse 20 – sorcery, enmities, strife, angry ranting, selfish ambition, dissensions, factions; Verse 21 – envy, drunkenness, and carousing.

Put on self-control put off impurity and sexual immorality; put on love put off passion; put on generosity put off covetousness; put on patience put off anger; put on peace put off malice, enmity, or strife; put on forgiveness put off wrath; put on gracious speech put off obscenities; put on unity, peace, and gentleness put off dissentions and divisions; and be filled with the Spirit rather than drunk with alcohol.

The put off/put on principle is evident throughout Scripture, even in passages that do not use this terminology. The Bible clearly teaches that Christians are transformed upon conversion, and we ought to live differently than the world does. Paul gave the Ephesians some very practical examples of how to put off the old self and put on the new self, but this was not a new idea.

Consider that John the Baptist told his hearers to bear fruit in keeping with repentance (Lk. 3:8) and went on to give practical examples to those who asked (Lk. 3:10-14). Jesus also called sinners to repentance (Lk. 5:32) and instructed His followers to seek first His kingdom (Mt. 6:33). Paul lived life with a heavenly focus, and he called his fellow believers to do the same.

As children of God, we are sanctified or set apart. We are called to be different than the world around us, to live according to the hope of God’s promises, striving to honor Him with our thoughts, attitudes, and actions. The put off/put on principle gives us a practical way of thinking about the ongoing sanctification process taking place within each of us.

II. HISTORICAL BACKGROUND & REVIEW

As Paul traveled on his missionary journeys, he established churches in every city he ministered it. Most of his epistles were sent back to these churches. But although Paul gets much credit for establishing and growing their churches, there were many others involved in this spread of the gospel and the spread of the church. We see evidence of this in the letter to the Colossians.

There is no evidence that Paul had visited Colossae before writing the epistle, though he may have visited later (Philemon 22). Colossae was a city in Asia about 10 miles from Laodicea, where Paul visited during his third missionary journey. Although Colossae had once been a major city on the east-west trade route from Ephesus to Syria, the city declined drastically after the main road was moved to the prosperous Laodicea. During the time of Paul, Colossae would have been a small agrarian town.

The church at Colossae was likely founded during Paul’s extended stay in Ephesus during his third missionary journey. Epaphras may have been instrumental in establishing the church in Colossae (Col. 1:7). Epaphras was a Colossian believer who brought a report of the church to Paul (Col. 1:8). While with Paul, Epaphras was fervently prayerful for the saints in Colossae, Laodicea, and Hierapolis, another nearby city.

Paul instructed the Colossians to pass the epistle to the church in Laodicea when they were finished reading it, and to read the letter from Laodicea. The letter to Laodicea was not preserved or included in the canon of Scripture. We would not consider this a missing letter, however, because we know God was faithful to preserve His Word. Paul likely wrote many letters to the churches in many cities, dealing with specific issues in that context or repeating the same truths that God preserved for us in the canonical epistles.

Paul also sent Onesimus back to Colossae (Col. 4:9); Philemon 12), where he was once a bondservant to Philemon. Onesimus had run away from Philemon but had come to know Christ. Paul sent a letter to Philemon encouraging him to accept Onesimus as a brother in Christ, not punishing him as a runaway slave, but forgiving his debt. Paul even offered to pay for any charge against Onesimus (Philemon 18).

Paul continued to instruct, exhort, and encourage even while imprisoned far from home. He may not have been free to travel as he had done for years, but God sovereignly brought him to a place where he could minister to those in Rome while also penning epistles that have challenged believers for millennia. Just as Paul wrote to the churches in Ephesus and Colossae to strengthen their faith and encourage them in their sanctification, so we can be strengthened by the Spirit as we put off the old self and put on the new self.

PAUL’S PRISON EPISTLES - Study Guide

PAUL’S PRISON EPISTLES

Answers (Lesson 171) - June 25, 2025 - Supplemental Study

TEXT: Selected Scriptures (NASB)

INTRODUCTION: While Paul was under house arrest in Rome, he had many freedoms and privileges. He was free to have visitors and to send messages, and he made full use of this allowance. For two years, he welcomed all who could come to him, proclaiming the gospel of Jesus Christ to them (Acts 28:31). But another benefit of this arrangement was that he continued to hear reports of the churches around Asia and Macedonia and could continue to encourage and exhort them through his letters.

Although Paul is known for proclaiming the gospel, he also taught the believers many things about how they ought to live as children of God. For example, justification is not the end of the gospel; the gospel results in life, victory, and ultimately glorification. He often wrote about these topics to the churches.
A common theme in Paul’s letters is the contrast between death and life. In his letter to the Ephesians, he explained that they had been dead in their trespasses, following the world and influence of Satan. In living according to passions and worldly desires, they were children of wrath (Eph. 2:1-3). But God graciously saved them, making them alive with Christ (Eph. 2:4-5).

I. OFF & ON

It is hard to stop doing something that is a habit or that you enjoy, even when you know it’s bad for you. If all you think about is not doing the things you shouldn’t be doing, you are bound to fail. It is when you find a positive redirection for that focus that it becomes easier to succeed. It’s easier to avoid eating that cookie when you have some delicious fruit to eat instead.

On Sunday, we were learning about the put off/put on principle. We’re going to take a few minutes now to match put off items with put on items.

Colossians 3:5-11

According to this passage, what are the things we should put off with the old self? Things to put off: Verse 5 -- sexual immorality, impurity, passion, evil desire, greed, idolatry; Verse 8 -- wrath, anger, malice, slander, abusive speech (obscenities), and Verse 9 -- lying.

Galatians 5:19-21

According to this passage, what are the additional works of the flesh we are to put off? Things to put off: Verse 20 – sorcery, enmities, strife, angry ranting, selfish ambition, dissensions, factions; Verse 21 – envy, drunkenness, and carousing.

Ephesians 5:25-32

For each item Paul said to put off, what did he offer as the alternative put-on item? Instead of falsehood, speak the truth. Be angry, but do not sin or let the sun go down on your wrath. Rather than steal, work to provide for yourself and be generous with what you have. Don’t speak corruptly but use your speech to build up others. Put off bitterness, wrath, anger, shouting, slander, and malice and instead be kind, tenderhearted, and forgiving.

Colossians 3:12-17

According to these verses what should we put on? We should put on compassion, kindness, humility, meekness, patience, forgiveness, love, peace, and thankfulness.

Galatians 5:22-23

While there is a lot of overlap between these two passages, in the Galatians passage we find the entire list of the fruit of the Spirit, which adds joy, goodness, faithfulness, and self-control.

Going back to the first two questions I asked, first, about the old self that should be put off in Colossians 3:5-11, and second, the works of the flesh we need to be rid of in Galatians 5:19-21, what are some alternate actions and attitudes could we use? We should put on self-control put off impurity and sexual immorality; put on love put off passion; put on generosity put off covetousness; put on patience put off anger; put on peace put off malice, enmity, or strife; put on forgiveness put off wrath; put on gracious speech put off obscenities; put on unity, peace, and gentleness put off dissentions and divisions; and be filled with the Spirit rather than drunk with alcohol.

As children of God, we are sanctified or set apart. We are called to be different than the world around us, to live according to the hope of God’s promises, striving to honor Him with our thoughts, attitudes, and actions. The put
off/put on principle gives us a practical way of thinking about the ongoing sanctification process taking place within each of us.

II. HISTORICAL BACKGROUND & REVIEW

Paul instructed the Colossians to pass the epistle to the church in Laodicea when they were finished reading it, and to read the letter from Laodicea. The letter to Laodicea was
not preserved or included in the canon of Scripture. We would not consider this a missing letter, however, because we know God was faithful to preserve His Word. Paul likely wrote many letters to the churches in many cities, dealing with specific issues in that context or repeating the same truths that God preserved for us in the canonical epistles.

PAUL’S JOURNEY TO ROME (God protects Paul so the gospel can spread.)

PAUL’S JOURNEY TO ROME
(God protects Paul so the gospel can spread.)

\Text: Selected Scriptures (LSB)

Introduction: As we have seen in our study of the book of Acts, Paul had desired to go to Rome for a long time (19:21). In fact, it was the Lord Himself who assured Paul that just as he had testified for Jesus in Jerusalem, he would also bear witness at Rome (23:11). And by the amazing providence of God, he would soon be on his way. Of course, the journey to Rome was not an easy one for Paul, and the amazing providence of God was clearly displayed in the way the events unfolded. Paul endured arrests, beatings, murder plots, trials, and imprisonment before leaving the shores of Syria.

I. GOD’S SOVEREIGNTY / MAN’S RESPONSIBILITY

Speaking of God’s providence, have you ever thought about what would have happened if Adam had not sinned or if Noah had refused to build the ark? Those are the kinds of thought experiments we can do to help us explore some tough theological ideas, but these kinds of questions can’t really be answered since they didn’t happen.

While Paul was on the ship journeying to Rome, he faced some pretty amazing obstacles. In the face of these hardships, Paul also knew the promise Jesus had given to him – that he would testify of Jesus in Rome. This was confirmed by the angel who appeared to him on the ship. But how did Paul respond when it seemed like God’s promise would not be fulfilled?

I want you to take a few minutes to look over the scripture passages and questions asked in today’s study guide, which wrestle with the idea of God’s sovereign plans coming to pass and man’s responsibility to act within those plans. We will discuss your answers in a few minutes.

[READ Acts 27:31]

31 Then Paul said to the centurion and the soldiers, “Unless these men stay with the ship, you cannot be saved.”

What action did Paul take, and was this a necessary thing for him to do?

Paul stopped the sailors from escaping. Had he not acted, the men would have died, even though it had been revealed to Paul that no harm would come to them. We must accept this question as a paradox. There may have been another way for this to come about, but Paul took the responsibility of action to bring God’s plan to pass.

[READ Acts 27:42-43]

42 The soldiers planned to kill the prisoners to prevent any of them from swimming away and escaping. 43 But the centurion wanted to spare Paul’s life and kept them from carrying out their plan.

What action did the centurion take, and was this a necessary thing for him to do?

The centurion stopped the soldiers from killing the prisoners. This was necessary since Paul’s life had to be spared for him to appear before Caesar, and the men of the ship had to arrive ashore without a hair on their heads being harmed to fulfill God’s promises.

[READ Acts 9:17-19]

17 So Ananias departed and entered the house. And he laid his hands on him and said, “Brother Saul, the Lord sent me -that is Jesus who appeared to you on the road by which you were coming -- so that you may regain your sight and be filled with the Holy Spirit.” 18 And immediately there fell from his eyes something like scales, and he regained his sight, and he rose up and was baptized; 19 and he took food and was strengthened.

What action did Ananias take? Would Saul have received his sight if Ananias had not gone and prayed for him?

Ananias went to Saul and prayed for him to receive his sight. Against, to answer the question is to deny what God had ordained to take place. In some sense, Ananias “could have” disobeyed God’s command, but God would have brought his plans for Saul to pass regardless of Ananias’ actions.

[READ Rom. 10:9-15]

9 … That if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; 10 for with the heart a person believes, leading to righteousness, and with the mouth he confesses, leading to salvation. 11 For the Scripture says, “Whoever believes upon Him will not be put to shame.” 12 For there is no distinction between Jew and Greek, for the same Lord is Lord of all, abounding in riches for all who call on Him, 13 for “Whoever calls on the name of the Lord will be saved.”
14 How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? 15 And how will they preach unless they are sent? Just as it is written, “How beautiful are the feet of those who proclaim good news of good things!”

What is the connection between the sovereignty of God and the responsibility of man in sharing the gospel?

God has ordained that many would come to know Him through the truth of the gospel, but He has also ordained that the main way that will happen is through believers preaching the gospel to others. Man has a responsibility to preach the gospel to bring about God’s plan to save people of every tribe, tongue, people, and nation.

Write a one-sentence summary describing the connection between God bringing about His sovereign plans and man participating in those plans.

Discuss class’s summary statements.

“God uses people to accomplish His purposes on the earth,” is a good, broad description of how God generally works in the world, especially to reconcile sinners to Himself and build the kingdom of God.

It’s important for us to remember that there is a degree of tension as we seek to understand the mind of God. His thoughts and ways are higher than ours.

[READ Isa. 55:8-9]

8 “For My thoughts are not your thoughts,
Nor are your ways My ways,” declares Yahweh.
9 “For as the heavens are higher than the earth,
So are My ways higher than your ways
And My thoughts than your thoughts.

The plans and decrees of God generally come to fruition through the actions of people who acknowledge their responsibility to act to bring about those plans. It should humble us to think that the all-powerful God chooses to use weak creatures to bring His plans to pass.

[READ 2 Cor. 4:7]

7 But we have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves;
The fact that God works through jars of clay shows that the power is of God and not of ourselves.

II. HISTORICAL BACKGROUND & REVIEW

Writing to the Corinthian church, Paul summed up his own contribution to the faith, perhaps better than anyone else could.

[READ 1 Cor. 15:9-10]

9 For I am the least of the apostles, and not worthy to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me.

Wherever Paul carried the gospel, despite the intense opposition he faced, the church put down deep roots.

Paul was ideally equipped for the role God gave him. As a Roman citizen, Paul understood and had entry to the entire Roman world. Steeped in Greek culture, he could relate and communicate to these people throughout the area. And as a strict Pharisee, he was an expert in Mosaic law and, no doubt, had important contacts in the synagogues of the empire. Paul’s fourth journey brought him to Rome as a prisoner at the beginning of AD 61. And since his confinement in Rome continued only two years (Acts 28:30), he must have been freed in the early part of AD 63. Nero had not yet instigated his infamous persecution of the church; the burning of Rome took place in the summer of AD 64.

While we don’t know for sure what happened after Paul’s release from prison, it is probable that he accomplished his wish of visiting Spain (Rom. 15:28). In all likelihood, he again headed toward Jerusalem by way of Corinth, Philippi, and Troas, where he left his cloak with Carpus (2 Tim. 4:13). Passing from there to Colossae, he may have visited Antioch in Pisidia and other cities of Asia Minor, where he had ministered previously. Paul must have headed to Rome by sea, leaving Trophimus sick at Miletus (2 Tim. 4:20).

Upon his return to Italy around the year AD 66, Paul seems to have been immediately imprisoned again. This time he was deserted by his friends and treated as a criminal. Although he narrowly escaped martyrdom (2 Tim. 4:16-17), he had no hope of ultimate escape. In anticipation of his condemnation, he wrote these words:

[READ 2 Tim. 4:6-8]

6 For I am already being poured out as a drink offering, and the time of my departure has come. 7 I have fought the good fight, I have finished the course, I have kept the faith. 8 In the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day, and not only to me, but also to all who have loved His appearing.

According to church tradition, Paul was beheaded with a sword in Rome sometime between AD 65 and 68. We don’t know the exact date of his death, but we do know that this great apostle gave his life for the faith he had once persecuted.

III. APPLICATION

How does your confidence in the plans of God compare to Paul’s confidence even in the midst of a violent storm at sea? Why is there a difference? Paul had received direct revelation from Jeus and an angel about his safe arrival in Rome. We also have many promises written in Scripture. These are the words breathed out by God (2 Tim. 3:16), and we should trust them and act on them in the same way we would if God gave us a direct revelation. Our confidence is in the perfect character of God.

Have you ever heard someone say something like, “We’d better proclaim the gospel while we still have the freedom to do so”? How might we respond to such a claim in light of Paul’s example for us? We always have freedom to proclaim the gospel because our right to do so has nothing to do with the statutes or commands of men but the responsibility we have been given by God to proclaim his truths. There may be man-made consequences for proclaiming the gospel, but we can never be stopped from proclaiming it unless those persecuting us cut out our tongues or lop off our fingers. Even if we are imprisoned, beaten, and tortured, we can still proclaim the truth in chains.

PAUL’S JOURNEY TO ROME - Study Guide

PAUL’S JOURNEY TO ROME

Answers (Lesson 170) - June 18, 2025 - Supplemental Study

TEXT: Selected Scriptures (NASB)

INTRODUCTION: The journey to Rome was not an easy one for Paul, and the amazing providence of God was clearly displayed in the way the events unfolded. Paul endured arrests, beatings, murder plots, trials, and imprisonment before leaving the shores of Syria.

I. GOD’S SOVEREIGNTY/MAN’S RESPONSIBILITY

Take a few minutes to look over the scripture passages and questions in your study guide. They wrestle with the idea of God’s sovereign plans coming to pass and man’s responsibility to act within those plans. We will discuss your answers in a few minutes.

Acts 27:31 -- What action did Paul take, and was this a necessary thing for him to do?

Acts 23:42-43 -- What action did the centurion take, and was this a necessary thing for him to do?

Acts 9:17-19 -- What action did Ananias take? Would Saul have received his sight if Ananias had not gone and prayed for him?

Rom. 10:9-15 -- What is the connection between the sovereignty of God and the responsibility of man in sharing the gospel?

Write a one-sentence summary describing the connection between God bringing about His sovereign plans and man participating in those plans.

It’s important for us to remember that there is a degree of tension as we seek to understand the mind of God. His thoughts and ways are higher than ours (see Isa. 55:8-9).

The fact that God works through jars of clay shows that the power is of God and not of ourselves.

II. HISTORICAL & APOLOGETICS BACKGROUND

Writing to the Corinthian church, Paul summed up his own contribution to the faith, perhaps better than anyone else could.

1 Corinthians 15:9-10

Paul’s fourth journey brought him to Rome as a prisoner at the beginning of AD 61. And since his confinement in Rome continued only two years (Acts 28:30), he must have been freed in the early part of AD 63. Nero had not yet instigated his infamous persecution of the church; the burning of Rome took place in the summer of AD 64.

2 Timothy 4:6-8

III. APPLICATION
How does your confidence in the plans of God compare to Paul’s confidence even in the midst of a violent storm at sea? Why is there a difference?

Have you ever heard someone say something like, “We’d better proclaim the gospel while we still have the freedom to do so”?

PAUL IS ARRESTED - Part 3

PAUL IS ARRESTED
(Who was Claudius Lysias?)

Text: Selected Scriptures (LSB)

Introduction: Over this last two weeks, we’ve been learning about Paul’s arrest when he visited Jerusalem after his third missionary journey. It would be over two more years before Paul made his way to Rome (Acts 24:27) during which time God allowed him to have liberty to see his friends and all who would come to visit him (Acts 24:23). Of course, Paul continued to boldly preach the gospel of Jesus Christ of which he was not ashamed.

In today’s study we are going to look more closely at a man who unknowingly and without intention helped Paul move forward in his goal to proclaim the gospel in Rome.

I. HISTORICAL BACKGROUND & REVIEW
God used Paul to preach the gospel to three influential leaders on his way to Rome. At the same time, God used the rulers to protect Paul and to direct his path toward Rome. When the tribune Claudius Lysias, the commander of a thousand troops in Judea, saw that Paul was in danger, he sent him to Caesarea, which was the seat of Roman power in the region.

Felix was appointed as governor, or procurator, of Judea from AD 52-60. Since Paul was kept in custody for two years before Felix was recalled, we can place his arrest around AD 58. Felix was generally cruel and oppressive in his rule. Tacitus, a Roman historian, wrote that “with savagery and lust he exercised the powers of a king with the disposition of a slave” (Histories 5:9). Felix had three wives, one being Drusilla, who left her husband to marry Felix. Felix’s disregard for justice is clear in his dealings with Paul. He kept Paul in custody for two years, despite the evidence that he was falsely accused, hoping for a bribe. Then, upon leaving office, he left Paul in prison to gain favor with the Jews. When Paul spoke to him about faith in Christ, and specifically about righteousness, self-control, and the coming judgment, Felix was alarmed (Acts 24:25). He recognized that his behavior was unrighteous and he lacked self-control, but he was not willing to repent.

After Emperor Claudius died, Nero came to power and replaced Felix with Festus. According to Josephus, Festus ruled wisely and justly, though he could not entirely reverse the damage done during the preceding governors. The Jews approached him with the case against Paul, so he returned to Caesarea and allowed Paul to make his defense. When Festus suggested a trial be held in Jerusalem, Paul appealed to Caesar, which would transfer his case from the local jurisdiction to the supreme tribunal in Rome. Festus had little knowledge of Jewish customs and beliefs, so when King Agrippa arrived, he asked for help in understanding what to write to Caesar when he sent Paul to Rome. Agrippa II, the great grandson of Herod the Great, became king of Judea and most of Herod’s old kingdom. Like Herod, he ruled on behalf of Rome but had some claim of Jewish lineage and knowledge of Jewish customs. He was brother to Felix’s wife Drusilla, and he married his other sister, Bernice.

Paul was given the opportunity to speak before Festus, Agrippa,
Bernice, and many who were with them. So, Paul shared the gospel. Festus, who knew little about the Jews, thought that Paul was out of his mind (Acts 26:24), but Agrippa understood the message Paul delivered. He asked Paul if he was trying to persuade him to be a Christian in such a short amount of time (Acts 26:28). Paul responded that he wished everyone would come to know the truth as he knew it (Acts 26:29). Festus and Agrippa agreed that Paul did not deserve to be imprisoned or put to death. But he had appealed to Caesar, a right of any Roman citizen, and so to Caesar he would go.

II. THE TRIBUNE CLAUDIUS LYSIAS

Now, let’s go back to the beginning of these events. You will recall a riot broke out in Jerusalem, and the angry Jews were beating Paul with the full intention of killing him as soon as they removed him from the temple grounds. During this uprising, Paul was swiftly arrested by the commanding officer of the Jerusalem garrison, a man named Claudius Lysias. This police action saved Paul’s life.

Claudius Lysias’ complete description as found in the book of Acts is “the tribune of the cohort” in Jerusalem, which resided in nearby “barracks” (Acts 21:34, 37; 22:24, 23:10, 16, 32). Okay … so what does this mean? Well, it takes ten cohorts to make up a legion, and each legion had six tribunes each with a thousand men (soldiers and centurions, Acts 21:32). Consequently, Claudius Lysias was part of a larger military force. The exact numbers in his cohort may never be known, however he had sufficient men to spare two centurions, two hundred soldiers, seventy horsemen, and two hundred spearmen to accompany Paul to Caesarea (Acts 23:23-24). Furthermore, when the security detail arrived in Antipatris (Acts 23:31), Lysias’ centurions dismissed most of his soldiers to return to Jerusalem, but ordered the seventy horsemen to go on with them and Paul to Caesarea, where the headquarters of the Procurator Felix was located (Acts 23:32-35).

The “barracks” referenced in Acts (21:34, 37; 22:24; 23:10, 16, 32), in connection to Claudius Lysias and his cohort were located in the Tower of Antonia, which Herod the Great rebuilt from a previous structure and named it after Marc Antony. The Antonia was added on to the NW side of the Temple facilities, “from which stairs descended into the outer court of the temple” (Acts 21:32, 35, 22:30). For this reason, the Roman soldiers could both see and hear the commotion caused by the confusing riot over Paul’s presence in the Temple and respond with speed to quell the riot (Acts 21:27-32).

Tribune Claudius Lysias enters the New Testament narrative when he protects the Apostle Paul from a hostile Jewish mob on the outside of the Temple grounds in Jerusalem (Acts 21:30-32). The Acts text does not explicitly state why the tribune arrested Paul aside from him asking “who he was and what he had done” (Acts 21:33); consequently, it appears Paul is detained for questioning as reflected later in Paul’s interrogation in the Antonian barracks since he was the cause of instigation among the Jews. (Acts 22:23-24).

Claudius Lysias was surprised when Paul spoke to him in Greek asking permission to speak to the shouting Jewish mob (Acts 21:37). Paul, as a controversial Greek-speaking Hebrew, apparently met some of the criteria for Lysias to conclude he was a Jewish revolutionary. It appears that Lysias suspected Paul of being “the Egyptian” who “stirred up a revolt and led four thousand men of the Assassins out into the wilderness” (Acts 21:38). This individual operated around AD 53, and his revolution amounted to amassing those four thousand men, who positioned themselves upon the Mount of Olives outside of Jerusalem. The Egyptian believed the walls of Jerusalem would collapse at his command. However, the Romans attacked, and the Egyptian lost six hundred of his men in battle and fled into the wilderness where he disappeared waiting for further revelation from his god. Evidently, the Egyptian was still on the run and was wanted by the Roman military. The tribune was trying to discern if Paul was this anarchist.

Paul was able to persuade Claudius Lysias that he was not an agitator by providing him with his credentials as being from Tarsus, in the province of Cilicia (Acts 21.39). This was not an “obscure city” suggesting that his identity and citizenship could be easily authenticated. Paul’s point was clear, he was not the Egyptian; so, the tribune accepts Paul’s defense and grants him an opportunity to speak to the Jews from the steps that adjoined the Antonian fortress to the outer court of the temple (Acts 21:39-40).

The Jews did not respond peaceably to Paul’s speech requiring Lysias to save Paul again. He then decided to take Paul into the barracks of Antonia and “examine” him through the process of flogging him (Acts 22:22-24). Upon receiving the report that Paul was indeed a Roman citizen as well as making a personal inquiry, Lysias was afraid of having violated the rights of a Roman by having him bound.

Claudius Lysias wanted to arrive at the truth concerning the Jews case against Paul, so he commanded the Sanhedrin to assemble. Dissension among the Sanhedrin towards Paul arose once more, and Lysias ordered his men to take Paul back to the safety of the Antonian barracks (Acts 22:30 - 23:10).

Upon learning of a murder plot against Paul, Claudius Lysias summoned two of his army officers (centurions) and commanded them to make ready 200 soldiers, 70 horsemen, and 200 spearmen to leave for Caesarea Maritima. In compliance with Roman law, he also sent a statement of the case to the Roman procurator Antonius Felix. Let’s look at the content of his letter.

[READ Acts 23:23-30]

26 “Claudius Lysias, to the most excellent governor Felix, greetings.
27 “When this man was arrested by the Jews and was about to be slain by them, I came up to them with the troops and rescued him, having learned that he was a Roman.
28 And wanting to ascertain the charge for which they were accusing him, I brought him down to their Sanhedrin;
29 and I found him to be accused over questions about their Law, but under no accusation deserving death or imprisonment.
30 “And when I was informed that there would be a plot against the man, I sent him to you at once, also instructing his accusers to speak against him before you.”

While an interesting specimen of Roman military correspondence, the letter was not altogether factual. Although he acknowledges Paul’s innocence, Claudius Lysias gives the impression that he had rescued Paul from the mob because he learned that the apostle was a Roman citizen (v. 27).

Acts 23:27
27 “When this man was arrested by the Jews and was about to be slain by them, I came up to them with the troops and rescued him, having learned that he was a Roman.
The truth is Lysias had violated Paul’s citizenship rights by having him bound, and by ordering that he be examined under scourging, although he did not proceed with it once he learned Paul was a Roman citizen.

[READ Acts 23:30-32]

30 “And when I was informed that there would be a plot against the man, I sent him to you at once, also instructing his accusers to speak against him before you.”
31 So the soldiers, according to their orders, took Paul and brought him by night to Antipatris. 32 But the next day, leaving the horsemen to go on with him, they returned to the barracks.
According to verse 30, Claudius Lysias was planning to inform the Jews that they must go to Caesarea and state their charges against Paul before Governor Felix.

Verses 31-32 inform us that the soldiers did as they were commanded, taking Paul out of Jerusalem by night, traveling until they reached the city of Antipatris, located 40 miles northwest of Jerusalem and 2 miles inland from the Mediterranean Sea.

Considering verse 32, why did most of the soldiers return to Jerusalem once they reached Antipatris? The real danger for an ambush was along the meandering road through the rough terrain from Jerusalem down to the coastal plains. However, a Roman road connected Antipatris to Caesarea, which was a straight shot along the coast. Here the possibility of an ambush was greatly diminished, and the infantry would only slow down the horsemen (v. 32), who could get there much faster without the foot soldiers.

[READ Acts 23:33-35]

33 When these had come to Caesarea and delivered the letter to the governor, they also presented Paul to him. 34 And when he had read it, he asked from what province he was, and when he learned that he was from Cilicia, 35 he said, “I will give you a hearing after your accusers arrive also,” giving orders for him to be kept in Herod’s Praetorium.

When the soldiers arrived in Caesarea, they delivered Lysias’ letter to the governor and presented Paul to him (v. 33). In verse 34, we learn that when Felix had read Lysias’ letter, he asked Paul what province he was from. When he understood that Paul was from Cilicia, in verse 35 he said, “I will give you a hearing after your accusers have arrived.” Then Felix commanded his officers to keep Paul in Herod’s Praetorium.

So, why did the governor ask Paul “what province he was from” (Acts 23:34)? Some, but not all, Roman provinces required their accused natives to be repatriated (returned) so they could be tried locally. Cilicia wasn’t one of the provinces with a repatriation requirement, so Felix agreed to hold a trial when Paul’s accusers arrived in Caesarea (Acts 23:35).

What was Herod’s Praetorium in Acts 23:35? Herod the Great had built several massive palaces. The one he built in Caesarea had been turned into a praetorium, or the official residence of the Roman governor.

Speaking of great, whatever happened to those Jews who swore the “great oath that we will eat nothing until we have killed Paul” (Acts 23:14)? Since Paul stayed alive for a few more years, I guess they either starved to death, or had to eat their own words and begin to eat food again.

III. APPLICATION

It would be over two years before Paul made his way to Rome (24:27) during which time God allowed Paul to have liberty to see his friends and all who would come to visit him (24:23). Of course, Paul continued to boldly preach the gospel of Jesus Christ of which he was not ashamed!

As we’ve studied these passages from Acts over the past two weeks, what have you found encouraging?

I also want to mention how Paul’s approach to sharing the gospel informs our own evangelism practices. We can emulate Paul’s desire to proclaim the gospel in any circumstance. Even when defending himself against false claims, he bridged to the gospel. We can also look at his method of connecting the OT law to the good news of Jesus, who came to fulfill the Law and the Prophets.

How about Paul’s perspective on life and death? Many times, we do not look forward to heaven as much as we ought to because we fear death, because we love temporal things, or because we allow ourselves to get distracted by this life. How can we refocus our lives in light of eternity?

PAUL IS ARRESTED - Pt. 3 - Study Guide

PAUL IS ARRESTED

Answers (Lesson 169) - June 11, 2025 - Character Study

TEXT: Selected Scriptures (NASB)

INTRODUCTION: In today’s study we are going to look more closely at a man who unknowingly and without intention helped Paul move forward in his goal to proclaim the gospel in Rome.

I. HISTORICAL & APOLOGETICS BACKGROUND

God used Paul to preach the gospel to three influential leaders on his way to Rome. At the same time, God used the rulers to protect Paul and to direct his path toward Rome. When the tribune Claudius Lysias, the commander of a thousand troops in Judea, saw that Paul was in danger, he sent him to Caesarea, which was the seat of Roman power in the region.

Paul was given the opportunity to speak before Festus, Agrippa, Bernice, and many who were with them. So, Paul shared the gospel. Festus, who knew little about the Jews, thought that Paul was out of his mind (Acts 26:24), but Agrippa understood the message Paul delivered. He asked Paul if he was trying to persuade him to be a Christian in such a short amount of time (Acts 26:28). Paul responded that he wished everyone would come to know the truth as he knew it (Acts 26:29). Festus and Agrippa agreed that Paul did not deserve to be imprisoned or put to death. But he had appealed to Caesar, a right of any Roman citizen, and so to Caesar he would go.

II. THE TRIBUNE CLAUDIUS LYSIAS

Acts 23:23-30

The truth is Lysias had violated Paul’s citizenship rights by having him bound, and by ordering that he be examined under scourging, although he did not proceed with it once he learned Paul was a Roman citizen.

Acts 23:30-32

According to verse 30, Claudius Lysias was planning to inform the Jews that they must go to Caesarea and state their charges against Paul before Governor Felix.

Acts 23:33-35

III. APPLICATION
It would be over two years before Paul made his way to Rome (24:27) during which time God allowed Paul to have liberty to see his friends and all who would come to visit him (24:23). Of course, Paul continued to boldly preach the gospel of Jesus Christ of which he was not ashamed!
As we’ve studied these passages from Acts over the past two weeks, what have you found encouraging?

CORINTHIANS EPISTLES (Community of Believers, Part 2)

CORINTHIANS EPISTLES
(Community of Believers, Part 2)

Text: Selected Scriptures (LSB)

Introduction: The church at Corinth had many questions and struggles. Paul visited the Corinthians several times and wrote them multiple letters. Some scholars believe that he left the great work he was doing in Ephesus to rush to Corinth at one point. We have two substantial letters he wrote them, and we know that there is at least one other that we do not still have.

I. APOLOGETICS BACKGROUND

Paul didn’t just write to the Corinthians about their disunity and the analogy of the church as a body. He fleshed out that idea by giving the Corinthians many practical instructions for how they should behave as members of the church, both locally and universally. He wanted them to set aside the desires of this worldly body and instead focus on being the body of Christ.

II. BODY OF CHRIST ~ The Practical Side

Today, we will continue surveying 1 and 2 Corinthians to see what kind of practical instructions Paul gave them.

[READ 1 Cor. 1:18-31]

18 For the word of the cross is foolishness to those who are perishing, but to us who are being saved, it is the power of God. 19 For it is written,

“I WILL DESTROY THE WISDOM OF THE WISE,
AND THE CLEVERNESS OF THE CLEVER I WILL SET ASIDE.”

20 Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? 21 For since, in the wisdom of God, the world through its wisdom did not come to know God, God was well-pleased, through the foolishness of the message preached, to save those who believe. 22 For indeed Jews ask for signs and Greeks search for wisdom, 23 but we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness, 24 but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.

26 For consider your calling, brothers, that there were not many wise according to the flesh, not many mighty, not many noble. 27 But God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, 28 and the base things of the world and the despised God has chosen, the things that are not, so that He may abolish the things that are, 29 so that no flesh may boast before God. 30 But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption, 31 so that, just as it is written, “Let him who boasts, boast in the Lord.”

Early in this letter, Paul explains that the wisdom of the world is foolishness. He encouraged the Corinthians to boast not in themselves or any of the worldly standards they had been enticed by, but to boast in the Lord and in the power of the cross.

In summary: Don’t rely on the wisdom of the world; boast only in the Lord.

[READ 1 Cor. 7:1-2, 10-11]

1 Now concerning the things about which you wrote, it is good for a man not to touch a woman. 2 But because of sexual immoralities, each man is to have his own wife, and each woman is to have her own husband …. 10 But to the married I give instructions, not I, but the Lord, that the wife should not leave her husband 11 (but if she does leave, she must remain unmarried, or else be reconciled to her husband), and that the husband should not divorce his wife.

Here, Paul answers the Corinthians questions regarding marriage, correcting the misunderstanding that they should avoid all sexual relationships. Paul explained some basic principles about marriage in verses 1-2, including prohibitions against divorce in verses 10-11. Although Paul encouraged those who could remain single to do so, in order to more freely serve the church, however, he clarified that marriage was not forbidden. In fact, it was preferable for those who struggled to overcome the temptation of their own desires – as long as they followed the biblical design for marriage.

To simplify: Overcome the temptation to sexual immorality through self-control or biblical marriage; and do not divorce.

[READ 1 Cor. 8:8-9]

8 But food will not commend us to God. We neither lack if we do not eat, nor abound if we do eat. 9 But see to it that this authority of yours does not somehow become a stumbling block to the weak.

In verses 9-10, Paul explains that it is not food that commends us to God. It didn’t really matter if the food had been offered to idols or not. However, Paul reframed the issue. It wasn’t about whether it was right or wrong to eat the meat. The question was how it would affect the brothers. Paul exhorted the Corinthians to be considerate of the conscience of others and to avoid becoming a stumbling block to a brother. Paul was prepared to never again eat meat if eating meat would cause another believer to stumble.

In short: It is not wrong to eat food offered to idols, but do not cause a brother to stumble.

[READ 2 Cor. 5:6-10, 14-15]

6 Therefore, being always of good courage, and knowing that while we are at home in the body we are absent from the Lord -- 7 for we walk by faith, not by sight -- 8 we are of good courage and prefer rather to be absent from the body and to be at home with the Lord. 9 Therefore we also have as our ambition, whether at home or absent, to be pleasing to Him. 10 For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad …. 14 For the love of Christ controls us, having concluded this, that one died for all, therefore all died. 15 And He died for all, so that they who live would no longer live for themselves, but for Him who died and rose again on their behalf.

In these verses, Paul explains that the believer’s home is in heaven with God, and therefore the purpose of this life is to please God. He went on to explain that he – and all believers – had been given the ministry of reconciliation, calling people to be reconciled to God. The Corinthians struggled with worldly perspective and selfish motivation, but Paul exhorted them to think of others first. The love of Christ should propel them to live not for themselves but for the one who died for them and was raised.

In a nutshell: Please God; no longer live for self but for Christ.

[READ 2 Cor. 6:14 – 7:1]

14 Do not be unequally yoked with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? 15 Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? 16 Or what agreement has a sanctuary of God with idols? For we are a sanctuary of the living God; just as God said,

17 “I WILL DWELL IN THEM AND WALK AMONG THEM;
AND I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE.
THEREFORE, COME OUT FROM THEIR MIDST AND BE SEPARATE,” says the Lord.
“AND DO NOT TOUCH WHAT IS UNCLEAN,
And I will welcome you.
18 AND I WILL BE A FATHER TO YOU,
And you shall be sons and daughters to Me,”
SAYS THE LORD ALMIGHTY.

7:1 Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.

Paul clearly instructs that the Corinthians should not be yoked with unbelievers. As we’ve seen throughout Israel’s history, when God’s people align themselves with worldly influences, they fall away from God. Paul exhorted the believers in Corinth to remain separate from those of the world. They are set apart as the temple of God, the dwelling place of the holy God. Just as God called His people out of the surrounding nations, He calls believers to be holy.

In summary: Remain separate from the things that lead away from God.

[READ 2 Cor. 8:1-7, 13-15]

1 Now brothers, we make known to you the grace of God which has been given in the churches of Macedonia, 2 that in a great testing by affliction their abundance of joy and their deep poverty abounded unto the richness of their generosity. 3 For I testify that according to their ability, and beyond their ability, they gave of their own accord, 4 begging us with much urging for the grace of sharing in the ministry to the saints, 5 and this, not as we had expected, but they first gave themselves to the Lord and to us by the will of God. 6 So we encouraged Titus that as he had previously made a beginning, so he would also complete in you this gracious work as well.

7 But just as you abound in everything, in faith and word and knowledge and in all earnestness and in the love we inspired in you, see that you abound in this gracious work also ….
13 For this is not for the relief of others and for your affliction, but by way of equality -- 14 at this present time your abundance being a supply for their need, so that their abundance also may become a supply for your need, that there may be equality. 15 As it is written, “HE WHO gathered MUCH DID NOT HAVE TOO MUCH, AND HE WHO gathered LITTLE HAD NO LACK.”

In chapter 8, Paul encourages the Corinthians to be generous in giving, as well as excelling in faith, speech, knowledge, earnestness, and love. As with many of his instructions throughout these two epistles, Paul called on the Corinthians to think not of themselves first, but of other members of the body of Christ.

More concisely: Give generously; care for the brethren.

[READ 2 Cor. 13:5-11]

5 Test yourselves to see if you are in the faith; examine yourselves! Or do you not recognize about yourselves that Jesus Christ is in you -- unless indeed you fail the test? 6 But I hope that you will realize that we ourselves do not fail the test. 7 Now we pray to God that you do no wrong, not that we ourselves may appear approved, but that you may do what is right, even though we may appear unapproved. 8 For we can do nothing against the truth, but only for the truth. 9 For we rejoice when we ourselves are weak but you are strong. This we also pray for, that you be restored. 10 For this reason I am writing these things while absent, so that when present I need not use severity, in accordance with the authority which the Lord gave me for building up and not for tearing down.
11 Finally, brothers, rejoice, be restored, be comforted, be like-minded, live in peace, and the God of love and peace will be with you.

Paul closes 2 Corinthians by calling the congregation to action. He warned them to examine themselves to make sure they were in Christ; and if they were in Christ, they ought to be obeying these instructions that Paul had given them and repenting of their immorality. Paul exhorted the Corinthians to work toward restoration, unity, peace, and love.

To put it more succinctly: Obey; do what is right; examine whether you are in the faith.

III. APPLICATION

As we’ve seen in our survey through the Corinthian epistles, disunity in the body of Christ comes when individuals are more concerned with themselves than the good of the body. Paul encouraged the Corinthians to change their perspective. Instead of looking out for self, they were to look out for others. There are many other truths embedded in Paul’s letters to the Corinthians, but we don’t have to dig deep to see his main concern. He wanted the Corinthian believers to act as members of the body of Christ.

THE CORINTHIAN EPISTLES - Study Guide

THE CORINTHIAN EPISTLES

Answers (Lesson 167-B) - May 21, 2025 - Questions Answered

TEXT: Selected Scriptures (NASB)

INTRODUCTION: The church at Corinth had many questions and struggles. Paul visited the Corinthians several times and wrote them multiple letters. Some scholars believe that he left the great work he was doing in Ephesus to rush to Corinth at one point. We have two substantial letters he wrote them, and we know that there is at least one other that we do not still have.

I. APOLOGETICS BACKGROUND

II. BODY OF CHRIST – The Practical Side

Today, we will continue surveying 1 and 2 Corinthians to see what kind of practical instructions Paul gave them.
1 Corinthians 1:18-31

In summary: Don’t rely on the wisdom of the world; boast only in the Lord.
1 Corinthians 7:1-2, 10-11

To simplify: Overcome the temptation to sexual immorality through self-control or biblical marriage; and do not divorce.

1 Corinthians 8:8-9

In a nutshell: Please God; no longer live for self but for Christ.
2 Corinthians 6:14 – 7:1

More concisely: Give generously; care for the brethren.

2 Corinthians 13:5-11

III. APPLICATION

CORINTHIANS EPISTLES (Community of Believers)

Selected Scriptures (LSB)

Click For Audio

CORINTHIANS EPISTLES (Community of Believers)

CORINTHIANS EPISTLES
(Community of Believers)

Text: Selected Scriptures (LSB)

Introduction: While serving in Ephesus during his third missionary journey, Paul received word that the church he had established in Corinth was struggling. They lived in a city rife with hedonistic and idolatrous practices. The Corinthian Christians had fallen under the worldly influences around them. Paul wrote several letters to the Corinthians, two of which have been preserved for us in the canon of Scripture.

I. HISTORICAL & APOLOGETICS BACKGROUND

One of the struggles amid the Corinthian church was an abuse of Christian liberty. In 1 Corinthians 10, Paul clarifies the issue.

[READ 1 Cor. 10:23]

23 All things are lawful, but not all things are profitable. All things are lawful, but not all things build up.

In chapter 8, he calls the Corinthians to temper their freedom with love.

[READ 1 Cor. 8:9]

9 But see to it that this authority [liberty] of yours does not somehow become a stumbling block to the weak.

As a community of believers, they were to care for each other, building up the body of Christ and spurring each other on toward love and good works (Heb. 10:24). One of the ways Paul called them to act as the body of Christ was through spiritual gifts.

[READ 1 Cor. 12:8-10]

8 For to one is given the word of wisdom through the Spirit, and to another the word of knowledge according to the same Spirit; 9 to someone else faith by the same Spirit, and to another gifts of healing by the one Spirit, 10 and to another the workings of miracles, and to another prophecy, and to another the distinguishing of spirits, to someone else various kinds of tongues, and to another the translation of tongues.

In 12:8-10, Paul referred to spiritual gifts such as wisdom, knowledge, faith, healing, miracles, prophecy, discernment (i.e., distinguishing between spirits), tongues, and interpretation of tongues.

[READ 1 Cor. 12:28]

28 And God has appointed in the church, first apostles, second prophets, third teachers, then miracles, then gifts of healings, helps, administrations, various kinds of tongues.

Similarly, when referring to roles in the body, he added apostles, teachers, and administrators to the list. As we saw on Sunday, Paul wrote to the Ephesians of apostles, prophets, evangelists, shepherds, and teachers (Eph. 4:11). In Romans, he specified service, exhortation, generosity, and mercy as gifts given to us by grace (Rom. 12:6-8). Peter also mentioned spiritual gifts and specifically the roles of those who serve and those who speak the oracles of God (1 Pet. 4:10-11).

These lists both overlap and contain differences. Some of the gifts seem like character traits, some seem to be skills or abilities, and some seem to be roles or positions. There is some confusion and disagreement among scholars regarding whether we can compile a complete list of the spiritual gifts. There is also disagreement whether the gifts ceased with the apostles, if some of the gifts are no longer given, or if all of the gifts are still applied to believers. The gift of tongues is particularly contended. Some have argued this gift is no longer needed because we can communicate across language barriers due to advances in technology and globalization. Others believe this gift is just as active as the rest. Similar discussions arise around miracles and apostleship. Are these gifts still manifested in the body of Christ?

While these discussions can drive us to study the Word of God more thoroughly, we should be careful not to be dogmatic where the Bible is not. Ultimately, we can all agree that the Holy Spirit equips and empowers each believer with specific abilities, roles, and functions for the common good of the body (1 Cor. 12:4-7). These gifts are meant to build up the body and to serve the kingdom of Christ, not to generate pride or division among us. In fact, after Paul explained the diversity of the gifts, he immediately expressed the unity of the body, and then he emphasized the role of love. Regardless of the gift or how well it is employed, without love, nothing is gained (1 Cor. 13:1-3).

II. SCRIPTURAL BACKGROUND

Now let’s look at some of the main themes found in the Corinthian epistles.

* Divisions

[READ 1 Cor. 1:10-13]

10 Now I exhort you, brothers, by the name of our Lord Jesus Christ, that you all agree and that there be no divisions among you, but that you be made complete in the same mind and in the same judgment. 11 For I have been informed concerning you, my brothers, by Chloe’s people, that there are quarrels among you. 12 Now I mean this, that each one of you is saying, “I am of Paul,” and “I of Apollos,” and “I of Cephas,” and “I of Christ.” 13 Has Christ been divided? Was Paul crucified for you? Or were you baptized in the name of Paul?

First, in chapter 1:10-13, Paul addressed the division that had arisen in the church. They were forming groups based on which teacher they preferred. Paul admonished them, calling them to unity and explaining that the teachers are nothing other than preachers of Christ. It was not Paul or Apollos or Cephas that was crucified for their sins; it was Jesus Christ.

In 1:18-31, Paul explains that it is only the cross of Christ that has the power to save.

[READ 1 Cor. 1:18-31]

18 For the word of the cross is foolishness to those who are perishing, but to us who are being saved, it is the power of God. 19 For it is written, [Isa. 29:14]

“I WILL DESTROY THE WISDOM OF THE WISE,
AND THE CLEVERNESS OF THE CLEVER I WILL SET ASIDE.”

26 For consider your calling, brothers, that there were not many wise according to the flesh, not many mighty, not many noble. 27 But God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, 28 and the base things of the world and the despised God has chosen, the things that are not, so that He may abolish the things that are, 29 so that no flesh may boast before God.
30 But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption, 31 so that, just as it is written, “Let him who boasts, boast in the Lord.”

“Cross” is a simple word; it is basic enough that everyone can understand its essence, yet powerful enough to radically transform a life. It is also a separating word, for whenever the cross is preached, it causes division: those who reject it are perishing; those who receive it are being saved. Paradoxically, the cross both divides and unifies. It sets believers apart from the unbelieving world while uniting them with all the children of God (see Gal. 6:18).

Then, in 3:1-4, Paul indicates that their failures were based on their worldly focus …

[READ 1 Cor. 3:1-4]

1 And I, brothers, was not able to speak to you as to spiritual men, but as to fleshly men, as to infants in Christ. 2 I gave you milk to drink, not solid food, for you were not yet able to receive it. Indeed, even now you are still not able, 3 for you are still fleshly. For since there is jealousy and strife among you, are you not fleshly, and are you not walking like mere men? 4 For when one says, “I am of Paul,” and another, “I am of Apollos,” are you not mere men?

This is a theme that continues throughout both letters.

* Practical Instructions

Paul then turned to some practical instructions, in part answering questions they had sent him and in part addressing issues that had been reported to him. He rebuked sexual immorality (1 Cor. 5) and bringing secular lawsuits against other believers (1 Cor. 6:1-8). He reminded them of their identity, explaining that their fleshly struggles no longer defined them. Rather, they had been washed and sanctified by Jesus.

[READ 1 Cor. 6:9-11]

9 Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither the sexually immoral, nor idolaters, nor adulterers, nor effeminate, nor homosexuals, 10 nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers, will inherit the kingdom of God. 11 And such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.

Paul also clarified principles for marriage (1 Cor. 7), gave instructions regarding food offered to idols (1 Cor. 8), modeled selflessness (1 Cor. 9), warned against idolatry (1 Cor. 10), and provided guidance for orderly worship (1 Cor. 11-14).

* The Ministry of Reconciliation

In his second letter, Paul spoke in depth about the ministry of the new covenant, or the ministry of reconciliation (2 Cor. 1-7). He encouraged the Corinthians to give generously according to their means, and even beyond their means, for the sake of fellow believers (2 Cor. 8-9). This type of generosity is selfless, meets the needs of the brethren, and demonstrates genuine love that reflects the grace of God through Christ’s sacrifice.

[READ 2 Cor. 8:8-9]

8 I am not speaking this as a command, but as proving through the earnestness of others the sincerity of your love also. 9 For you know the grace of our Lord Jesus Christ, that though being rich, yet for your sake He became poor, so that you through His poverty might become rich.

As he concluded his letter, Paul clarified what true apostleship looks like and warned the Corinthians against false apostles (2 Cor. 10-13). Paul sincerely loved the Corinthian believers and wanted them to grow in their sanctification.

* The Body of Christ

[READ 1 Cor. 12:12-31]

12 For even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ. 13 For also by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.

14 For also the body is not one member, but many. 15 If the foot says, “Because I am not a hand, I am not a part of the body,” it is not for this reason any the less a part of the body. 16 And if the ear says, “Because I am not an eye, I am not a part of the body,” it is not for this reason any the less a part of the body. 17 If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the sense of smell be? 18 But now God has appointed the members, each one of them, in the body, just as He desired. 19 And if they were all one member, where would the body be? 20 But now there are many members, but one body. 21 And the eye cannot say to the hand, “I have no need of you”; or again the head to the feet, “I have no need of you.” 22 On the contrary, how much more is it that the members of the body which seem to be weaker are necessary, 23 and those members of the body which we think as less honorable, on these we bestow more abundant honor, and our less presentable members become much more presentable, 24 whereas our more presentable members have no such need. But God has so composed the body, giving more abundant honor to that member which lacked, 25 so that there may be no division in the body, but that the members may have the same care for one another. 26 And if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it.

27 Now you are Christ’s body, and individually members of it. 28 And God has appointed in the church, first apostles, second prophets, third teachers, then miracles, then gifts of healings, helps, administrations, various kinds of tongues. 29 Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? 30 Do all have gifts of healings? Do all speak with tongues? Do all translate? 31 But you earnestly desire the greater gifts.

The church is a community of believers, each with individual roles and abilities. But each member serves a purpose in the greater unity. We are given spiritual gifts for the purpose of edifying the body. We are to be generous for the sake of the body. We are to faithfully fulfill our role, no matter how seemingly insignificant, because every member is vital to the health and growth of the body. Paul called the Corinthians to unity.

In light of what has come before it, Paul’s exhortation of desiring the greater (best) gifts, in verse 31, may seem a bit contradictory. But as the following verses of the letter will reveal, what Paul considers the best gifts will be quite different that what the Corinthians had been pursuing. The greater gifts are those that edify the church the most.

III. APPLICATION

In closing, let’s think for a moment about a couple of the topics we’ve looked at today.

* What are some of the ways division creeps into a local church? Some churches, like the Corinthians, struggle with factions and divisions. Some allow division over worship styles, design choices, leadership methodology, personal grievances, and such like. I’m not talking about legitimate doctrinal errors, but divisions that arise needlessly. As Christians, we can disagree, but we must be careful not to let our disagreements interrupt our unity. We all have the same Spirit, the same Head (Jesus), and the same purpose. If we allow differences to divide us, we are failing in our responsibility to edify (build up) the church.

The illustration of the body can help us understand how we all have different roles and functions, but we must all work together and care for one another. We should not expect to all be the same; we must be faithful in the role God has assigned us. Our diversity is what allows our unity to be productive, honoring Christ and serving His kingdom.

THE CORINTHIAN EPISTLES - Study Guide

THE CORINTHIAN EPISTLES

Answers (Lesson 167) - May 14, 2025 - Introductory Study

TEXT: Selected Scriptures (NASB)

INTRODUCTION: While serving in Ephesus during his third missionary journey, Paul received word that the church he had established in Corinth was struggling. They lived in a city rife with hedonistic and idolatrous practices. The Corinthian Christians had fallen under the worldly influences around them. Paul wrote several letters to the Corinthians, two of which have been preserved for us in the canon of Scripture.

I. HISTORICAL & APOLOGETICS BACKGROUND

One of the struggles amid the Corinthian church was an abuse of Christian liberty. In 1 Corinthians 10, Paul clarifies the issue.

1 Corinthians 10:23

In chapter 8, he calls the Corinthians to temper their freedom with love.

1 Corinthians 8:9

1 Corinthians 12:8-10

In 12:8-10, Paul referred to spiritual gifts such as wisdom, knowledge, faith, healing, miracles, prophecy, discernment (i.e., distinguishing between spirits), tongues, and interpretation of tongues.

1 Corinthians 12:28

of the body (1 Cor. 12:4-7). These gifts are meant to build up the body and to serve the kingdom of Christ, not to generate pride or division among us. In fact, after Paul explained the diversity of the gifts, he immediately expressed the unity of the body, and then he emphasized the role of love. Regardless of the gift or how well it is employed, without love, nothing is gained (1 Cor. 13:1-3).

II. SCRIPTURAL BACKGROUND

Now let’s look at some of the main themes found in the Corinthian epistles.

* DIVISIONS
1 Corinthians 1:10-13

In 1:18-31, Paul explains that it is only the cross of Christ that has the power to save.

1 Corinthians 1:18-31

“Cross” is a simple word; it is basic enough that everyone can understand its essence, yet powerful enough to radically transform a life. It is also a separating word, for whenever the cross is preached, it causes division: those who reject it are perishing; those who receive it are being saved. Paradoxically, the cross both divides and unifies. It sets believers apart from the unbelieving world while
uniting them with all the children of God (see Gal. 6:18).
Then, in 3:1-4, Paul indicates that their failures were based on their worldly focus …

1 Corinthians 3:1-4

This is a theme that continues throughout both letters.

* PRACTICAL INSTRUCTIONS

1 Corinthians 6:9-11

The point Paul is making here is that the facts that they had been washed from their sins through Christ, and were being sanctified by His Spirit, should drive them to want to please God, not to satisfy the flesh.
Paul also clarified principles for marriage (1 Cor. 7), gave instructions regarding food offered to idols (1 Cor. 8), modeled selflessness (1 Cor. 9), warned against idolatry (1 Cor. 10), and provided guidance for orderly worship (1 Cor. 11-14).

* THE MINISTRY OF RECONCILIATION

2 Corinthians 8:8-9

* THE BODY OF CHRIST

1 Corinthians 12:12-31

III. APPLICATION

In closing, let’s think for a moment about a couple of the topics we’ve looked at today.

* What are some of the ways division creeps into a local church? Some churches, like the Corinthians, struggle with factions and divisions. Some allow division over worship styles, design choices, leadership methodology, personal grievances, and such like. I’m not talking about legitimate doctrinal errors, but divisions that arise needlessly. As Christians, we can disagree, but we must be careful not to let our disagreements interrupt our unity. We all have the same Spirit, the same Head (Jesus), and the same purpose If we allow differences to divide us, we are failing in our responsibility to edify (build up) the church.

PAUL’S THIRD MISSIONARY JOURNEY (Discipling the Believers)

PAUL’S THIRD MISSIONARY JOURNEY
(Discipling the Believers)

Text: Selected Scriptures (LSB)

Introduction: For the past few months, we’ve been looking at Paul’s first two missionary journeys. Today, we’re going to look at the route he took and the places he visited on his third mission’s trip.
In the first two journeys we saw Paul travel as far as Greece, proclaiming the gospel and establishing churches. On this third journey, Paul would return to those cities and strengthen and encourage, but there was a significant difference on this trip.

I. SYNOPSIS OF THE THIRD JOURNEY
I mentioned earlier that there was a significant difference about this trip. Here it is. Paul spent almost three years in Ephesus after traveling through the regions of Cilicia, Galatia, Phrygia, and Pisidia. Our study on Sunday will focus on Paul’s ministry in Ephesus and his work with the elders of that city. After departing from Ephesus, Paul returned to Macedonia and Achaia to visit the Christians there before finally returning to Jerusalem. In all, this journey started around AD 52 and ended about five years later, making this a much longer journey than the previous two.

II. PAUL’S ITINERARY
Let’s now familiarize ourselves with some of the important highlights of Paul’s journey.

According to Acts 18:22-23, where did Paul begin his trip?

[READ Acts 18:22-23]

22 And when he had landed at Caesarea, he went up and greeted the church, and went down to Antioch. 23 And having spent some time there, he left and passed successively through the Galatian region and Phrygia, strengthening all the disciples.

Paul began his journey from Syrian Antioch. He had returned home and spent some time there between his second and third journey, although it seems to have been a much shorter visit than on previous occasions.

According to Acts 18:23, where did Paul visit before arriving in Ephesus?

[READ Acts 18:23]

23 And having spent some time there, he left and passed successively through the Galatian region and Phrygia, strengthening all the disciples.
He went throughout the region of Galatia and Phrygia. He likely visited many of the cities he had visited on his first two journeys.

According to Acts 19:21, why did Paul decide to leave Ephesus?

[READ Acts 19:21]

21 Now after these things were finished, Paul purposed in the Spirit to go to Jerusalem after he had passed through Macedonia and Achaia, saying, “After I have been there, I must also see Rome.”

He resolved in the Spirit that it was time to leave; the Holy Spirit led him.

According to Acts 19:21, where did Paul desire to go next?

[READ Acts 19:21]

21 Now after these things were finished, Paul purposed in the Spirit to go to Jerusalem after he had passed through Macedonia and Achaia, saying, “After I have been there, I must also see Rome.”
He wanted to go through Macedonia and Achaia, then back to Jerusalem, and eventually to Rome.

Based on previous journeys (Acts 16:11-12), which city did Paul likely sail from as he left Asia?

[READ Acts 16:11-12]

11 So setting sail from Troas, we ran a straight course to Samothrace, and on the day following to Neapolis; 12 and from there to Philippi, which is a leading city of the district of Macedonia, a Roman colony; and we were staying in this city for some days.

He probably sailed out of Troas to Greece.

If Paul traveled from Ephesus to Troas, which other cities might he have visited in Asia?

Although it is not recorded in Scripture, it is reasonable that he may have passed through Smyrna and Pergamum, two of the churches addressed in Revelation.

Based on his previous journeys and Acts 20:1-2, which cities did Paul likely visit in Macedonia?

[READ Acts 20:1-2]

1 Now after the uproar had ceased, Paul having summoned and exhorted the disciples, said farewell and left to go to Macedonia. 2 And when he had gone through those districts and had given them much exhortation, he came to Greece.

Luke didn’t describe this journey in as much detail as the previous two mission trips, but we can assume that Paul visited many of the same cities he had on the previous trip: Neapolis, Philippi, Amphipolis, Apollonia, Thessalonica, and Berea.

According to Acts 18:18-19 and 20:3, did Paul return home the same way he did on his second journey?

[READ Acts 18:18-19, 20:3]

18:18 And Paul, having remained many days longer, took leave of the brothers and put out to sea for Syria …. In Cenchreae he had his hair cut, for he was keeping a vow. 19 And they arrived at Ephesus, and he left them there ….
20:3 And there he spent three months, and when a plot was formed against him by the Jews as he was about to set sail for Syria, he decided to return through Macedonia.

No. On the second journey, he sailed from Corinth to Ephesus. On this journey, he returned through Macedonia the way he had come.

After sailing from Macedonia to Troas, what route did Paul take?

[READ Acts 20:13-15, 21:1-3, 6-8, 15]

20:13 But we, going ahead to the ship, set sail for Assos, intending from there to take Paul on board; for so he had arranged it, intending himself to go by land. 14 And when he met us at Assos, we took him on board and came to Mitylene. 15 And sailing from there, we arrived the following day opposite Chios; and the next day we crossed over to Samos; and the day following we came to Miletus.
21:1 Now when we had parted from them and had set sail, we came by a straight course to Cos and the next day to Rhodes and from there to Patara; 2 and having found a ship crossing over to Phoenicia, we went aboard and set sail. 3 And when we came in sight of Cyprus, leaving it on the left, we kept sailing to Syria and landed at Tyre; for there the ship was to unload its cargo …. 6 Then we went on board the ship, and they returned home again.

21:7 And when we had finished the voyage from Tyre, we arrived at Ptolemais, and after greeting the brothers, we stayed with them for a day. 8 And on the next day we left and came to Caesarea …. 15 Now after these days we got ready and started on our way up to Jerusalem.

Paul traveled on foot from Troas to Assos, where he joined his friends on the ship. From there they sailed down the coast of Asia (Mitylene, Chios, Samos, Miletus, Cos, Rhodes) to Patara (in Lycia), continued south of Cyprus, to Syria (Tyre, Ptolemais, and Caesarea Maritima). The group then continued inland to Jerusalem.

During his third missionary journey, Paul visited many of the places he had already been to. Although we will see how he continued to proclaim the gospel, Paul desired to strengthen those who had already believed. In a sense, this was a discipleship journey. During his second journey, Paul had been prohibited from preaching in Asia and instead went straight to Macedonia. He did visit Ephesus toward the end of that journey, but he declined to stay very long. During this third journey, Paul stayed in Ephesus for nearly three years.

PAUL’S THIRD MISSIONARY JOURNEY - Study Guide

PAUL’S THIRD MISSIONARY JOURNEY

Answers (Lesson 166) - May 7, 2025 - Supplemental Study

TEXT: Selected Scriptures (NASB)

INTRODUCTION: For the past few months, we’ve been looking at Paul’s first two missionary journeys. Today, we’re going to look at the route he took and the places he visited on his third mission’s trip.

In the first two journeys we saw Paul travel as far as Greece, proclaiming the gospel and establishing churches. On this third journey, Paul would return to those cities and strengthen and encourage, but there was a significant difference on this trip.

I. SYNOPSIS OF THE THIRD JOURNEY

Paul spent almost three years in Ephesus after traveling through the regions of Cilicia, Galatia, Phrygia, and Pisidia. Our study on Sunday will focus on Paul’s ministry in Ephesus and his work with the elders of that city. After departing from Ephesus, Paul returned to Macedonia and Achaia to visit the Christians there before finally returning to Jerusalem. In all, this journey started around AD 52 and ended about five years later, making this a much longer journey than the previous two.

II. PAUL’S ITINERARY

Let’s now familiarize ourselves with some of the important highlights of Paul’s journey.

* According to Acts 18:22-23, where did Paul begin his trip?

* According to Acts 18:23, where did Paul visit before arriving in Ephesus?

* According to Acts 19:21, why did Paul decide to leave Ephesus?

* According to Acts 19:21, where did Paul desire to go next?

* Based on previous journeys (Acts 16:11-12), which city did Paul likely sail from as he left Asia?

* If Paul traveled from Ephesus to Troas, which other cities might he have visited in Asia?

* Based on his previous journeys and Acts 20:1-2, which cities did Paul likely visit in Macedonia?

* According to Acts 18:18-19 and 20:3, did Paul return home the same way he did on his second journey?

* After sailing from Macedonia to Troas, what route did Paul take? (Acts 20:13-15, 21:1-3, 6-8, 15)