Looking for Paul

[JLG]

Are you looking for some type of discussion, or just a place to blog about Paul?

- I am always ready for discussion!

 

[JLG]

To allow a fraternal understanding between the two parties, as a wise man, James proposes a compromise likely to be acceptable to all. He asks the uncircumcised to have regard to the feelings of Judeo-Christians on the following three points:
1. Avoid participation in meals of pagan sacrifices.
2. Abstain from the sexual excesses fashionable in temples, in the form of ritual prostitution.
3. Observe the use of kosher meat at communal meals (i.e. do not eat animals that have not been bled).
- There is also a fourth point that is not mentioned here: refrain from consuming blood!
- At this meeting in Jerusalem, Paul had wanted to achieve two specific goals: to preserve Christian freedom vis-à-vis the Law of Moses and to be recognized as an apostle by the mother Church. He succeeds in achieving both of these goals.
- Christian freedom was preserved thanks to the openness of the participants. The Spirit blew and the wall of separation between Jews and Gentiles crumbled. God gave his apostles the wisdom and the firmness necessary to complete a work indispensable to the establishment of a universal religion.
- Paul will have to continually defend his status as an apostle. A text shows him presenting his defense to the Church of Corinth, which he founded, against the Judeo-Christians who came from Jerusalem: “Am I not free? Am I not an apostle? Have I not seen Jesus, our Lord? Are you not my work in the Lord? If for others I am not an apostle, for you at least I am; for the seal of my apostolate is you who are it, in the Lord” (1 Corinthians 9, 1-2).
- In Jerusalem, this recognition on the part of Peter, John and James is therefore of great importance for Paul in his ministry. He emphasizes this in his letter to the Galatians: "Recognizing the grace that had been bestowed on me, James Cephas and John, these notables, these columns, held out their hands to me and to Barnabas, as a sign of communion: we would go to the pagans, they to circumcision.” (Galatians 2, 9)

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24. Results of the Council
We know well the main characters of the Council of Jerusalem:
Peter, the chief apostle

After having listened to the arguments of the participants, with the authority that all recognize him, he intervenes by saying: "You know it: from the first days, God chose me among you so that the pagans hear from my mouth the word of the Good News by embracing the faith. And God, who knows hearts, testified on their behalf, by giving them the Holy Spirit, just as to us, since he purified their hearts by faith. Why provoke God by imposing on the necks of the disciples a yoke that neither our fathers nor ourselves were able to bear?... It is by the grace of the Lord Jesus, we believe, that we have been saved , just like them" (Acts 15:10-11).

His speech refers to his own experience and understanding of God's plan in Jesus Christ:

God has already taken the initiative to indicate the attitude that one should have towards the pagans, when he gave me the order to baptize the centurion Cornelius.

Due to man's weakness, the old Law cannot be fulfilled in all its rigor.

Salvation is granted to all freely, by the sole grace of God who acts freely in Jesus Christ.

By this wise and balanced discourse, the path is leveled, and the participants are ready to accept the point of view of Paul and Barnabas.

John, the apostle whom Jesus loved​

Arriving in Jerusalem, Paul and Titus meet a character whom Barnabas had already met. He was considered, like Peter, as one of the founding figures of the movement that was born after the death of Jesus. He had already founded some communities in Ephesus and on the coast of Asia Minor. During his last stay in this region, Paul had been able to see that his influence had not diminished and several communities in Asia claimed to belong to him.​

This is John, the son of Zebedee, the apostle of Jesus, who, with his brother James, had been the first to be called by the Lord. He will play an important role in the development of the first century church and will leave us as a legacy his gospel and the book of Revelation (probably written by one of his disciples).​

James, the brother of the Lord​

He is an important figure in the church in Jerusalem. In his 1st Epistle to the Corinthians, Paul gives him a special place, presenting him as having been favored for him alone by an apparition of Jesus: “Christ appeared to Cephas, then to the Twelve. Then he appeared to more than five hundred brethren at once – most of them still remain and some have fallen asleep – then he appeared to James, then to all the apostles. And, at the very last, he appeared to me too, like a runt. (1 Corinthians 15, 3-8)​

After his escape from the prison of Agrippa, Peter asks those around him: "Announce it to James." When all the apostles leave Jerusalem to proclaim the Good News, James stays behind. Because of him, many Pharisees embrace Christianity, including some priests of different social classes, who seem to have continued to exercise their Jewish priestly office. When Peter left Jerusalem (in 43 or 44), James replaced him at the head of this church.​

After Peter's concluding speech, those who wanted to maintain a hard line on the obligation of circumcision, hoped that James, the conservative, would defend their point of view. Both parties were anxiously awaiting what he would say. Very simply, James stood up and declared to agree with Peter and Paul: salvation is unconditional and extends to all mankind.​

To enable fraternal understanding between the two parties, as a wise man, James proposes a compromise likely to be acceptable to all. He asks the uncircumcised to have regard to the feelings of Judeo-Christians on the following three points:​

1. Avoid participation in pagan sacrificial meals.​

2. Refrain from sexual excesses in vogue in temples, in the form of ritual prostitution.​

3. Observe the use of kosher meat at meals taken together.​

Paul wanted to reach​

two specific goals:​

preserve Christian freedom from the Law of Moses​

and be recognized as an apostle by the Mother Church.​

Paul is very happy with the conclusions of the Council. He refused to have Titus circumcised so as not to “sacrifice the freedom given to us in Jesus Christ” and Peter, James and John accepted his proposal. Gentiles will not be required to follow all the rules of the Law of Moses. This opened the door to a Christianity offered to all. For Paul, to reintroduce into the churches the symbolic mark of the separation between the pure and the impure, between God's elect and the pagans, would be to annul the cross of Christ.​

Christian freedom was preserved thanks to the openness of the participants. The Spirit blew and the wall of separation between Jews and Gentiles collapsed. God gave his apostles the wisdom and firmness necessary to complete a work essential to the establishment of a universal religion.​

As for Paul's second goal - to be recognized as an apostle in his own right - we must remember that since his conversion he had not been easily accepted by the Christian community. Acts indicate that fear remained among many believers. Ananias, to whom Paul had been sent after his conversion, responded to the Lord who had appeared to him in a vision: “Lord, I have heard many people speak of this man and tell of all the evil he has done to your saints in Jerusalem. And here he has full powers received from the high priests to put in chains all those who call on your name” (Acts 9:13-14).​

During his stay in Jerusalem, after his three years in Arabia, Acts also speaks of an instinctive fear on the part of the Christians: “Arriving in Jerusalem, he tried to join the disciples, but everyone was afraid of him, 'unable to believe him to be truly a disciple' (Acts 9:26).​

(Despite this acceptance)​

Paul will have to continually defend his status as an apostle.​

...It’s sad and Paul will suffer from it all his life.​

Paul will have to continually defend his status as an apostle. A text shows him presenting his defense to the Church of Corinth that he founded, facing the Judeo-Christians who came from Jerusalem: “Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord? If for others I am not an apostle, for you at least I am; for you are the seal of my apostleship in the Lord” (1 Corinthians 9:1-2).​

In Jerusalem, this recognition on the part of Peter, John and James is therefore of great importance for Paul in his ministry. He emphasizes this in his letter to the Galatians: “Recognizing the grace that had been given to me, James Cephas and John, these notables, these columns, extended their hands to me and to Barnabas, as a sign of communion: we would go to the pagans, they to circumcision.” (Galatians 2:9)​

The Council of Jerusalem therefore underlines this acceptance of Paul by Peter, James and John. It will be a question of knowing whether there is a real agreement there or simply a superficial concession in order to avoid a rupture. The Epistles of Paul and the Acts of the Apostles of Luke will reveal to us that, for many Christians of the Mother Church, this was only a kind of tolerance granted with condescension to a minority. It’s sad and Paul will suffer from it all his life.​

The decisions of the Council were communicated to the Church of Antioch by a letter, which two delegates, accompanying Paul, Barnabas, and Titus, were charged with carrying: Jude, surnamed Barsabbas, a native of Jerusalem, an early Christian, and Silvanus, a Hellenist of the diaspora, Roman citizen, bearing like Paul a Jewish name and a Latin name.​

 

[JLG]

- A little later, we learn that Peter himself has decided to come and visit them. The news is greeted with great joy by the community. Many have never met the chief apostle, but he enjoys great prestige. Upon his arrival, the Christians showed reverence and enthusiasm and monitored Peter's behavior. The members of the Church of Antioch are happy to see the fisherman of Capernaum willingly share the meal of the non-Jews. This is for them an indication that the “first council” was fruitful.

- In Jerusalem, however, worry changes into distrust. The mother Church, inspired by James, judges that Peter goes too far. New messengers are sent to him to remind him that it is not because certain pagans want to become Christians that they are full members of the people of God. Jews who recognized Jesus as Messiah and Savior must maintain their identity by keeping a certain distance and separation from pagan-Christians.

- New arrivals are received with respect but they create a chill when we see them washing their hands every time they touch a non-Jewish Christian. They refuse any invitation from pagan-Christians and avoid sitting at table with the uncircumcised.

- As we said earlier, Peter until then had adopted the customs of the Christians of Antioch. He accepted invitations, visited families and participated in feasts on the Lord's Day. But as soon as the new delegates from Jerusalem arrived, it began to falter. Let us reread Paul's text on this subject: “When Cephas came to Antioch, I resisted him to his face, because he had proven himself wrong. Indeed, before the arrival of certain people from James' entourage, Peter took his meals with the pagans; but when these people arrived, he was seen to shy away and stand aside, for fear of the circumcised.” (Galatians 2, 12)

- When Judeo-Christians decide to isolate themselves during feasts on Saturday evening, by sitting at separate tables, and they declare to the Antiochians: "If you don't allow yourself to be circumcised, you cannot be saved", the storm broke. We can believe that it was a rather violent scene. That's when Paul steps in. He did it with conviction but also with dignity. He resisted Pierre openly and not slyly, from behind.

- He reminded Peter of what had happened in his own house in Capernaum when Jesus was alive. Tax collectors, sinners and prostitutes stood around Jesus, freely entering his house. Now, by his refusal to eat with the uncircumcised, he was denying his Lord a second time.

- During the community meal (the agape), the establishment of two tables, one for the Jews and another for the non-Jews, constituted a rupture of communion within a community which confessed the same faith and shared the same bread. Paul accuses Peter of wanting to impose dietary rules on non-Jews to take part in meals. Such behavior contradicts the decisions of the assembly in Jerusalem.

- In this dispute, we already find the arguments of the Epistle to the Romans, testament to the thought of Saint Paul. In this letter, he will forcefully repeat that Jews and Gentiles have the same Lord. God does not reject Israel but offers salvation to all human beings and not only to the chosen people.

- The drama of Antioch did not only affect Peter because others had followed his example. The irony is that Barnabas, Paul's friend and companion, was among them. This was, in Paul's eyes, the worst that could happen: "And the other Jews imitated Peter in his dissembling, so that they led Barnabas himself to dissemble with them. But when I saw that they were not walking straight according to the truth of the Gospel, I said to Cephas in front of everyone: "If you who are a Jew, live like the Gentiles, and not like the Jewess, how can do you compel the pagans to Judaize?” (Galatians 2, 13-14)

- After these altercations, the friendship between Paul and Barnabas was broken. Some time later, Paul dismissed Mark from the next mission trip and Barnabas refused to leave without his cousin from Jerusalem. Paul will therefore undertake this second journey with Silas and Barnabas will return to Cyprus in the company of Mark: where they are. But Barnabas also wanted to take John, nicknamed Mark; Paul, on the other hand, was not in favor of taking the one who had abandoned them in Pamphylia and had not been at work with them. They warmed up, and they ended up separating. Barnabas took Mark with him and sailed for Cyprus. For his part, Paul chose Silas and left, after having been entrusted by the brothers to the grace of God. (Acts 15, 36-40)

- Time will restore the old friendship between the three companions. Later, Paul and Barnabas would again enter into a brotherly relationship and share information about their missionary work. As for Mark, the future will prove Barnabas right: he will become a courageous and disinterested man, a precious collaborator for Peter for many years and then for Paul at the end of his life. The fiery apostle of the nations did not hesitate to repair his error. From his prison in Rome, he wrote to the Colossians: “Mark, the cousin of Barnabas, greets you; you have already received orders about it. If he comes to you, welcome him” (Col 4:10). During his last captivity, Paul wrote to Timothy: “Take Mark and bring him with you, for he is of great help to me in my ministry” (2 Tim 4:11). And in his letter to Philemon (1, 23-24): “You have the greetings of Epaphras, my companion in captivity in Christ Jesus, as well as of Mark, Aristarchus, Demas and Luke, my collaborators.

- This is in no way a mistake of Paul!

- He made a decision taking into account certain elements!

- Barnabas made another decision taking into account other elements!

- They decided to separate!

- Time will restore their friendship!

- The important thing is that they maintained their loyalty!


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25. Confrontation at Antioch
After the Council of Jerusalem, Paul, Barnabas and Titus return to Antioch in Syria. Judas and Silas, the official delegates of the Mother Church, accompany them. Once there, the latter did not hesitate to join not only the Judeo-Christians, but also the Pagan-Christians, which brought happiness to all the members of the Church of Antioch.
A little later, we learn that Peter himself has decided to come and visit them. The news is greeted with great joy by the community. Many have never met the chief apostle, but he enjoys great prestige. Upon his arrival, the Christians show reverence and enthusiasm and they watch Peter's behavior. The members of the Church of Antioch are happy to see the fisherman of Capernaum willingly sharing the meal of the non-Jews. This is an indication for them that the “first council” has borne fruit.
In Jerusalem, however, concern turns to mistrust. The Mother Church, inspired by James, judges that Peter is going too far. New messengers are sent to him to remind him that it is not because some pagans want to become Christians that they are fully part of the people of God. The Jews who recognized Jesus as Messiah and Saviour, must maintain their identity by keeping a certain distance and a certain separation vis-à-vis the pagan-Christians.

Paul openly resisted Peter

The new arrivals are received with respect but they create a chill when we see them washing their hands every time they touch a non-Jewish Christian. They refuse any invitation from pagan-Christians and avoid sitting at table with the uncircumcised.

As we said earlier, Peter until then had adopted the customs of the Christians of Antioch. He accepted invitations, visited families and participated in feasts on the Lord's Day. But as soon as the new delegates from Jerusalem arrived, it began to falter. Let us reread Paul's text on this subject: “When Cephas came to Antioch, I resisted him to his face, because he had proven himself wrong. Indeed, before the arrival of certain people from James' entourage, Peter took his meals with the pagans; but when these people arrived, he was seen to shy away and stand aside, for fear of the circumcised.” (Galatians 2, 12)

When the Judeo-Christians decide to isolate themselves during the Saturday evening feast, by sitting at separate tables, and they declare to the Antiochians: “If you do not allow yourselves to be circumcised, you cannot be saved ", The storm breaks. We can believe that it was a fairly violent scene. That’s when Paul intervenes. He did it with conviction but also with dignity. He resisted Peter openly and not sneakily, from behind.

He reminded Peter of what had happened in his own home in Capernaum when Jesus lived. Tax collectors, sinners and prostitutes stood around Jesus, freely entering his house. Now, by his refusal to eat with the uncircumcised, he denied his Lord a second time.

During the community meal (agape), the establishment of two tables, one for Jews and another for non-Jews, constituted a break in communion within a community which confessed the same faith and shared the same bread. Paul accuses Peter of wanting to impose dietary rules on non-Jews in order to take part in meals. Such behavior contradicts the decisions of the Jerusalem assembly.

In this dispute, we already find the arguments of the Epistle to the Romans, a testament to the thought of Saint Paul. In this letter, he will forcefully repeat that Jews and pagans have the same Lord. God does not reject Israel but offers salvation to all human beings and not only to the chosen people.

The tragedy of Antioch did not only affect Peter because others had followed his example. The irony is that Barnabas, Paul's friend and companion, was among them. It was, in Paul's eyes, the worst that could happen: “And the other Jews imitated Peter in his dissimulation, to the point of dragging Barnabas himself to dissimulate with them. But when I saw that they were not walking uprightly according to the truth of the Gospel, I said to Cephas in the presence of everyone: “If you, being a Jew, live like the Gentiles, and not like a Jew, how can you You force the pagans to Judaize? (Galatians 2, 13-14)

the friendship between Paul and Barnabas was broken

After these altercations, the friendship between Paul and Barnabas was broken. Some time later, Paul excluded Mark from the upcoming missionary journey and Barnabas refused to leave without his cousin from Jerusalem. Paul will therefore undertake this second journey with Silas and Barnabas will return to Cyprus in the company of Mark: “Some time later, Paul said to Barnabas: <let us therefore return to visit the brothers in all the cities where we have proclaimed the word of the Lord, to see where they are. But Barnabas also wanted to take John, nicknamed Mark; Paul was not in favor of taking the one who had abandoned them in Pamphylia and had not been at work with them. We got heated, and ended up separating. Barnabas took Mark with him and sailed for Cyprus. For his part, Paul chose Silas and left, after being entrusted by the brothers to the grace of God. (Acts 15, 36-40)
Time will reestablish the old friendship between the three companions. Later, Paul and Barnabas will again enter into a brotherly relationship and share information about their missionary work. As for Mark, the future will prove Barnabas right: he will become a courageous and selfless man, a precious collaborator for Peter for many years and then for Paul at the end of his life. The fiery apostle of the nations did not hesitate to repair his error. From his prison in Rome, he wrote to the Colossians: “Mark, the cousin of Barnabas, greets you; you have already received orders about it. If he comes to you, welcome him” (Col 4:10). During his last captivity, Paul wrote to Timothy: “Take Mark and bring him with you, for he is of great help to me in the ministry” (2 Tim 4:11). And in his letter to Philemon (1, 23-24): “You have greetings from Epaphras, my companion in captivity in Christ Jesus, as well as from Mark, Aristarchus, Demas and Luke, my collaborators.


The great merit of Paul in Jerusalem and Antioch was to have been able to foresee the serious consequences of the rules to be imposed on new Christians.
The great merit of Paul in Jerusalem and Antioch was to have been able to foresee the serious consequences of the rules to be imposed on new Christians. He does not want them to be forced "to become Jews" in order to join the Christians and he puts an end to the Jewish exaltation of race, considered the only means of attaining justification.
After these incidents in Antioch, Peter disappears from the New Testament accounts. We will only find two epistles which bear his name and which were written after his death.
It is interesting to note the silence of the Acts of the Apostles on the conflicts of Antioch. Luke had certainly heard of it, since he was from this city. But he was a man of peace, aware of his responsibility. His book was published much later, perhaps fifteen years after the confrontation between Peter and Paul. When Luke wrote, the situation had changed. The reconciliation of the two parties had begun. Why reopen old wounds? And that's how Luke delicately passed over this event in silence.
After these controversies, Paul and Silas undertake the second missionary journey. This time they use the land route, while Barnabas and Mark go to the island of Cyprus. We are at the beginning of spring. "Paul, traveling through Syria and Cilicia, was strengthening the churches." (Acts 15, 41) There are already many churches that are flourishing in this region. Paul first visits those he founded on his first trip, before going further west.

 

[JLG]

- In this second trip, Paul simply wanted to visit the communities founded during the previous trip. He and Silas took the northern route. Crossing the Doors of Syria, they spent a few days in Tarsus, to then go to the region where they found the churches founded by Paul three or four years earlier.

- At Lystra, the place of the stoning, Paul will again meet Timothy, the son of Eunice. Now eighteen years old, still a devout Christian, the young man reminds him of the promise made three years earlier. Paul inquires: "His reputation was good among the brethren of Lystra and Iconium." (Acts 16, 2). Paul therefore decides to take him with him. Timothy's father probably died prematurely. Out of love for him, his mother had decided not to circumcise the young boy. This was a difficulty for Paul, given the demands of the Jews and Judeo-Christians. According to the Law, the child had to follow the religion of his mother and the fact that Timothy was not circumcised could attract criticism and persecution. Paul could never have taken him to a synagogue without offending the brothers he wanted to win over. Paul decided to have him circumcised.

- Timothy will become an exemplary collaborator. During the Apostle's many illnesses, when he felt exhausted, Timothy assisted him with his help and support. He will follow him to Corinth, Ephesus, Jerusalem and Rome. Knowing Greek well, he will be an excellent secretary. It is the grateful memory of all these services that will make Paul write, during his first captivity in Rome, this moving sentence: "I really have no one who will know how to take a sincere interest in your situation like Timothy. ... It was like a son to his father that he served with me the cause of the gospel.” (Phil. 2, 19-22).

- Troas is located on the northwest coast of Asia Minor, about fifteen kilometers from ancient Troy. In this port, Paul will meet Luke, another disciple who joins him. A Syrian from Antioch and a doctor by profession, he would be associated with Paul and his ministry for a long time. He left us two important books: the Gospel which he composed according to the traditions of those who had been the disciples of Jesus from the beginning, and the Acts of the Apostles which he wrote after having witnessed the development of the first century church.

- We must salute the moment when Luke meets Paul at Troas. The apostle of the nations will become his favorite subject. If Paul gradually took the place he occupies in Acts, it is thanks to this encounter. According to scholars, “the Evangelist Luke is a scholar trained in literary Greek.” (Édouard Belebecque) He perfectly understands the Hellenic culture and expresses himself with elegance. He wrote the purest Greek in the New Testament. He is conciliatory and has a character full of gentleness. A great admirer of Paul, he always remained independent and measured in his words and in his writings.

- From this meeting, we constantly see Luke alongside the Apostle. He shared his first and second captivity in Rome. Paul mentions Luke three times in the Epistles from the captivity: The first time in the letter to the Colossians: "Luke, the beloved doctor, greets you" (Col 4, 14). This sentence seems to echo Paul's deep gratitude, so often ill, for the medical care of his faithful friend. In his letter to Philemon, Paul counts him among his collaborators. During his last captivity in Rome, he wrote melancholy to Timothy: “Luke alone is with me” (2 Timothy 4:11). According to tradition, after Paul's death, Luke preached the Gospel in Achaia and died in Boeotia, at a very advanced age. He would have been buried in Thebes.

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26. Phrygia and the Galatian region​

Overview of Paul's 2nd Missionary Journey

After the Council of Jerusalem and the confrontation with Peter at Antioch in Syria, Paul resumed his task of evangelization. The departure is probably in the spring of the year 49, the season when armies go to war, when merchants go to foreign lands. Paul feels this great desire which carries him ever further, towards the West: Derbe, Antioch of Pisidia, Ephesus, Thessaloniki, Corinth, Rome, Spain. Silas, his new companion, was one of the two delegates from the community of Jerusalem, mandated to make known the results of the Council. He was a respected member of the mother church who would become the ideal comrade: faithful, generous, ready for all sacrifices, removed from the narrowness of Conservative Judaism. He had been very close to Peter. Liaison agent with the Church of Jerusalem, he was the visible sign of the approval that this one granted to the mission of Paul. Moreover, he was a Roman citizen, a precious quality vis-à-vis public authority.

The initial aim of this second journey was only to revisit the churches founded earlier: Derbe, Lystra, Iconium and Antioch of Pisidia In this second trip, Paul simply wanted to visit the communities founded during the previous trip. He and Silas took the northern route. Crossing the Doors of Syria, they spent a few days in Tarsus, to then go to the region where they found the churches founded by Paul three or four years earlier. When the Acts of the Apostles informs us that Paul and Silas traveled through "Phrygia and the Galatian region", it must be understood that they only revisited those communities founded earlier: Derbe, Lystra, Iconium and Antioch of Pisidia located in Southern Galatia and on the border of Phrygia and Lycaonia. The Churches of Galatia were full of vitality, like the people who had been established in the region for three centuries. “Galatians” is the Greek form of the name “Gauls”. Around the year 280 BC., a few tribes had left the surroundings of Toulouse to go to the Danube countries. By crossing Greece, they had entered Asia Minor. Along the way, they plundered to their heart's content, and finally settled on both banks of the Halys, where they founded the towns of Pessinonte, Ancyre (now Ankara) and Tavium. Their last king, Amyntas, had entered the pay of the Romans and had extended his domination over Armenia Minor, Pisidia, Lycaonia and Isauria.

Very early on, these Gallic tribes had aroused fear and dread in the Greeks, a detail that can be found in Hellenic art. In the year 240 BC., Attalus 1st of Pergamon had succeeded, by a resounding victory in driving the Galatians from his kingdom. In memory he erected on the Acropolis of Athens a monument adorned with numerous figures. Two of these very beautiful sculptures from the Pergamon school, “the dying Gaul” and “the group of Gauls”, are found today in the museums of Rome and proclaim the memory of the invasion of the Gauls. To the community of Derbe, Paul recalls the pitiful state in which he arrived in the town, after having been stoned to death in Lystra. His long convalescence had enabled him to make a large number of conversions. It is in this land of the Galatians that an illness will strike him down and nail him to the spot. Evoking this sad episode later, he recalled the miserable physical state in which his faithful saw him: “As trying as my body was for you, you showed neither disdain nor disgust. On the contrary, you welcomed me as an angel of God, like Christ Jesus. [...] I give you this testimony: if you could have, you would have torn out your eyes to give them to me. (Galatians 4, 14)

In Lystra, Paul meets young Timothy again and takes him with him. Timothy will follow him until he later becomes bishop of Ephesus and dies there as a martyr by stoning. At Lystra, the place of the stoning, Paul will again meet Timothy, the son of Eunice. Now eighteen years old, still a devout Christian, the young man reminds him of the promise made three years earlier. Paul inquires: "His reputation was good among the brethren of Lystra and Iconium." (Acts 16, 2). Paul therefore decides to take him with him. Timothy's father probably died prematurely. Out of love for him, his mother had decided not to circumcise the young boy. This was a difficulty for Paul, given the demands of the Jews and Judeo-Christians. According to the Law, the child had to follow the religion of his mother and the fact that Timothy was not circumcised could attract criticism and persecution. Paul could never have taken him to a synagogue without offending the brothers he wanted to win over. Paul decided to have him circumcised. We remember that at the Council of Jerusalem, in the case of Titus, Paul had refused circumcision, because he was of pagan descent. He had done it for a reason of principle. This case was different. The ceremony was all about expediency, and Paul was not used to tripping over minor issues. He had never asked the Jews not to be circumcised. What he did not find reasonable was to impose this law on converted pagans. This was wisdom on his part, otherwise he would have had to “become a Jew” before becoming a Christian.

Timothy will become an exemplary collaborator. During the Apostle's many illnesses, when he felt exhausted, Timothy assisted him with his help and support. He will follow him to Corinth, Ephesus, Jerusalem and Rome. Knowing Greek well, he will be an excellent secretary. It is the grateful memory of all these services that will make Paul write, during his first captivity in Rome, this moving sentence: "I really have no one who will know how to take a sincere interest in your situation like Timothy. ... It was like a son to his father that he served with me the cause of the gospel.” (Phil. 2, 19-22).

Guided by the Holy Spirit, Paul decides to go to Troas, a seaport in northwest Asia

Minor (present-day Turkey)
Troas, a city that has disappeared today: remains of the baths of Herodes Atticus

Luke (evangelist and writer of Acts) meets Paul in Troas, admires him deeply and will henceforth follow him wherever he goes. After visiting the Christians of Antioch in Pisidia, Paul hesitates and wonders which direction to take. He had crossed Asia Minor from south-east to north-west, without having any precise plan, except that of visiting its Churches. He then decided to go to Troas, an important seaport which formed the link between Europe and Asia. In Paul's time, however, the notion of Europe and Asia did not exist. We were just talking about different Roman provinces. Caesar Augustus had made the city of Troas a colony of veterans. This is how Rome and Greece joined hands. Nowadays, there are still imposing ruins, aqueducts, arcades, granite columns, freestones from the stadium, ruins that testify to the power of Rome in Troas. In this seaport, Paul started a church that grew rapidly. Later, he will have collaborators of great value, such as Epaphroditus. Troas is located on the northwest coast of Asia Minor, about fifteen kilometers from ancient Troy. In this port, Paul will meet Luke, another disciple who joins him. A Syrian from Antioch and a doctor by profession, he would be associated with Paul and his ministry for a long time. He left us two important books: the Gospel which he composed according to the traditions of those who had been the disciples of Jesus from the beginning, and the Acts of the Apostles which he wrote after having witnessed the development of the first century church. We must salute the moment when Luke meets Paul at Troas. The apostle of the nations will become his favorite subject. If Paul gradually took the place he occupies in Acts, it is thanks to this encounter. According to scholars, “the Evangelist Luke is a scholar trained in literary Greek.” (Édouard Belebecque) He perfectly understands Hellenic culture and expresses himself with elegance. He wrote the purest Greek in the New Testament. He is conciliatory and has a character full of gentleness. A great admirer of Paul, he always remained independent and measured in his words and in his writings.

Statue of Saint Luke the Evangelist in Notre-Dame Cathedral in Amiens Eusebius states that Luke was from Antioch in Syria. His great nautical knowledge allows us to conclude that he was born in a maritime city and that he traveled a lot, like the Greek doctors, who were great travelers. At this time, Luke may have been practicing his trade in the port of Troas. The meeting of Paul and Luke was the starting point of one of the richest friendships in the history of Christianity. Luke will be, for all generations to come, the confident, devoted disciple, endowed with this rare quality that is admiration. In Greek universities, medicine was as highly regarded as philosophy. Luke therefore occupied a social rank in the society of his time similar to that of a doctor today. The Romans, on the other hand, had no respect for doctors, whom they considered charlatans. From this encounter, we constantly see Luke alongside the Apostle. He shared his first and second captivity in Rome. Paul mentions Luke three times in the Epistles from the captivity: The first time in the letter to the Colossians: "Luke, the beloved doctor, greets you" (Col 4, 14). This sentence seems to echo Paul's deep gratitude, so often ill, for the medical care of his faithful friend. In his letter to Philemon, Paul counts him among his collaborators. During his last captivity in Rome, he wrote melancholy to Timothy: “Luke alone is with me” (2 Timothy 4:11). According to tradition, after Paul's death, Luke preached the Gospel in Achaia and died in Boeotia, at a very advanced age. He would have been buried in Thebes. Thanks to Luke and Paul, we have two pictures of the nascent Church: one in the Epistles, where Paul expresses himself passionately, the other in the Acts of the Apostles where Luke writes with a more even hand , that of the surgeon who handles the scalpel and the pen with the same confidence. While in Troas, Paul had a dream in which he and his companions were invited to go to the other side of the arm of the sea connecting the Aegean Sea to the Sea of Marmara. “Immediately we sought to leave for Macedonia, convinced that God was calling us to carry the Gospel there” (Acts 16, 9-10).

 

[JLG]

27. The city of Philippi

From Troas (Asia Minor) to Philippi (Macedonia), via Samothrace, an island in the Aegean Sea, and Neapolis In the Acts of the Apostles, Luke contents himself with very brief notes on Paul's travels: "Embarking at Troas, we headed straight for Samothrace, and the next day for Neapolis, from where we reached Philippi, a city of first rank in this district of Macedonia and Roman colony.” (Acts 16, 11-12) We are probably in the year 49. When Paul crosses the strait, he does so to announce the Good News and seeks to advance westward. This did not prevent him, later, from returning to Ephesus for a long time.

Marathon Runner Announcing Victory in Athens

Victory of Samothrace

During this trip, Paul, who is very fond of sports and often uses the image of the race, must have had in mind the marathon runner (490 BC) who had brought to Athens the news of the first victory of the Greek fleet against the Persians. The messenger of this good news did not allow himself to be distracted on the way. He ran the 26 kilometers that separated him from the capital and, once he reached the goal, completely exhausted, he shouted “Victory” and fell dead. Paul, who loves running, considers himself a marathon runner, a messenger of God, responsible for bringing the news of an astonishing victory: the Son of God has descended to earth, the gods of Olympus are defeated, and humanity marches towards a future full of promise. On this journey west, Paul and his friends spend only a short night on the island of Samothrace, a long green mountain rising from the sea, made famous by its sanctuary. At the entrance to the port, a colossal marble goddess spreads her wings. It was later swallowed up by an earthquake and became stuck in the mud. After several centuries, in 1863, the vice-consul of France, Charles Champoiseau, had the chance to discover and exhume it, without however finding the head of this masterpiece of ancient sculpture. The Victory of Samothrace is today the pride of the Louvre Museum. Early the next morning, our travelers resume the crossing of the Aegean Sea. On both shores we speak Greek and we share the same culture. At the port of Neapolis where they anchored, the temple of Diana, camped on a rock overlooking the sea, greeted the travelers. A circle, traced on the pavement of the current St-Nicolas church, designates the place where Paul set foot on land “in Europe”. After leaving Neapolis, our travelers take the Via Egnatia to cover the twelve kilometers that separate them from the city of Philippi. This Roman road is one of the most important in the Empire. Crossing Thessalonica and Edessa, it reaches the coast of present-day Albania. From the port of Apollonia, the boats then go to Brindisi where they join the Via Appia, the one which leads to Rome.

Ruins of the city of Philippi. In Paul's time, it reflected the universal power of Rome, through its opulence, its architecture and its administration.

The amphitheater of Philippi.

The agora (market square) and, at the top of the mountain on the right, the acropolis. The city of Philippi, with its castle and its acropolis, was then a fortified town. It was built in 356 BC. by the father of Alexander the Great, King Philip II, who gave the city his own name. Apart from the well-preserved theater, which can still be seen on the side of a hill, only a few columns and the frame of a door remain in this city where Demosthenes resided. Philippi benefited from the generosity of Emperor Augustus and the arrival of veterans. Since the assassination of Julius Caesar in 44 BC. Octavian, Caesar's adopted grandson, and Mark-Antony, the great Roman general, claimed to collect the political heritage of the head of the Republic. Initially, they reached an agreement to share power: Mark-Anthony, in the company of Cleopatra, would reign over the East from Egypt, while Octavian would govern the city of Rome and the entire region. west of the Empire. But their relationship quickly deteriorates and confrontation becomes inevitable. Mark Anthony, madly in love with the Queen of Egypt, divorced his wife, Octavian's sister. Cleopatra wants her son Caesarion, fathered by Julius Caesar, to become the next emperor. In 32, in agreement with the Roman Senate, Octavian (who would become Emperor Augustus) declared war on Cleopatra. The queen of Egypt was hated by the Romans but Mark Antony was still very popular in the capital. The two armies clash in Greece, off the promontory of Actium. It is September 31 BC. After the defeat of their powerful fleets, Cleopatra and Mark Antony returned to Egypt and killed themselves rather than fall into the hands of Octavian. In the city of Philippi, enlarged by the winner of the battle of Actium, the administration was rigorous. It experienced a revival when retired legionnaires came to settle there. These professional soldiers, who helped put an end to the ambitions of Mark Antony and Cleopatra, are rewarded by the emperor and receive lands, privileges and new responsibilities. Paul admires this city, its proud and bold genius, its passion for freedom and its respect for order, of the law, of sacred things. Philippi then became a true Italian city placed under the immediate jurisdiction of Augustus. He elevated it to the rank of colony, enjoying all the privileges of Italy and exempt from taxes. The veterans import the probity and way of life of the Romans, at the same time as their divinities. By the Roman road, which crosses all of Macedonia from East to West and which extends beyond the Adriatic to Rome, the ex-legionaries feel united with the metropolis and the Capitoline Jupiter. This is how Philippi became a little Rome with a forum, theater, capitol and surrounding walls. The people are proud of their liberal constitution, which allows them to elect each year, in the manner of Roman consuls, two leaders popularly called "strategists". In Philippi, in Paul's mind there arose the image of the universal power of Rome. He admires its proud and bold genius, his passion for freedom and his respect for order, the law, and sacred things. This missionary of Christ feels that his spirit was related to the Roman genius.

 

[JLG]

- Philippi was a city of tough and proud former legionnaires, and free and independent women who openly participated in political debates, influenced the annual elections of strategists, and brought about changes in governments. These women, converted to Christianity, would exercise great influence in the emerging Church. Paul will find among them his first and dearest collaborators. The city of Philippi promised to become a fruitful field of apostolate throughout the region of Macedonia.

- Lydia is “the first European Christian” whose name we know. She received the Gospel with enthusiasm and decided to offer hospitality to the missionaries. She was a non-Jew from Thyatira in Lydia, hence her name. A wealthy merchant, she had probably continued her husband's dye business after his death. The city of Thyatira was renowned for its purple trade since the times of Homer (9th century BC). This merchant well illustrates the condition of independent women in Greco-Roman society, wealthy traders, who will be attracted by the Gospel and its spirit of openness to all: men and women, rich and poor, slaves and freedmen, Roman citizens and non-citizens, Greeks and Barbarians, Jews and non-Jews... Lydia's capacity to make decisions is manifest in the text of Luke: after the baptism, she "forced" the group to stay at her home.

- Just as Jesus at Jacob's well in Samaria first initiated a woman into the mystery of the kingdom of God, Paul, entering "Europe", first preached the Gospel to women, "on the edge of the river” near Philippi. (See Christian reflection of the 3rd Sunday of Lent: The Samaritan woman finally finds the man of her life).

- As we see in the epistles and in the Acts of the Apostles, Paul had a deep understanding of female psychology. Unlike the people of his time, he always showed a lot of respect for the women he met, such as Lydia, the enterprising merchant, and Prisca, the one who introduced the scholar Apollos to the essentials of Christianity. In all his letters, Paul conveys greetings and praise to the women he knows and who accompany his missionary work. He highlights the services rendered by Chloe to Corinth. He trusts Phoebeus in the port of Cenchreae, she who will become the deaconess of his Church and to whom he will entrust his letter to the Romans. He thanks Rufus' mother who had maternal consideration for him. When he writes to the rich Philemon, he does not forget to greet his wife Appia. He shows his admiration for the daughters of Philip in Caesarea, who are gifted with prophetic charismas. He encourages courageous widows, who practice works of charity. Paul was much more open and much more sympathetic towards women than the vast majority of men of his time

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28. The first Christian women of Philippi

Philippi was a city of tough, proud former legionaries and free, independent women who openly participated in political debates, influenced annual elections of strategists, and brought about changes in governments. These women, converted to Christianity, would exercise great influence in the emerging Church. Paul will find among them his first and dearest collaborators. The city of Philippi promised to become a fruitful field of apostolate throughout the region of Macedonia.

Just as Jesus at Jacob's well in Samaria first initiated a woman into the mystery of the kingdom of God, Paul, entering "Europe", first preached the Gospel to women, "by the river » near Philippi.

Lydia, a rich merchant, an excellent organizer who became one of the pillars of the Church of Philippi, in addition to being a mother to the apostle and his companions Luke, who had arrived in Philippi with Paul, writes in the Acts of the Apostles: “From Neapolis, we reached Philippi, a city of first rank in this district of Macedonia and a Roman colony. We spent a few days in that city, and then on the Sabbath we went outside the city gate to the banks of the river, where we thought there was a place of prayer. Sitting down, we spoke to the women who had gathered. One of them, named Lydia, listened to us; she was a purple merchant from the city of Thyatira; she loved God. The Lord opened her heart, so that she clung to the words of Paul. After having been baptized along with her family, she prayed to us: “If you consider me to be faithful to the Lord, come and stay in my house.” And she forced us to do so.” (Acts 16, 11-15) As usual, Luke summarizes and condenses the events, keeping only the essentials, while adding a note of humor. Lydia is “the first European Christian” whose name we know. She received the Gospel with enthusiasm and decided to offer hospitality to the missionaries. She was a non-Jew from Thyatira in Lydia, hence her name. A wealthy merchant, she had probably continued her husband's dye business after his death. The city of Thyatira was renowned for its purple trade since the times of Homer (9th century BC). This merchant well illustrates the condition of independent women in Greco-Roman society, wealthy traders, who will be attracted by the Gospel and its spirit of openness to all: men and women, rich and poor, slaves and freedmen, Roman citizens and non-citizens, Greeks and Barbarians, Jews and non-Jews... Lydia's capacity to make decisions is manifest in the text of Luke: after the baptism, she "forced" the group to stay at her home.

Icon of St. Lydia of Thyatira

Paul joyfully accepts this generous hospitality and Lydia becomes one of the pillars of the Church of Philippi, a mother for the apostle and his companions and an excellent organizer for the young community. Paul later wrote: “You yourselves know, Philippians: in the beginning of the Gospel, when I left Macedonia, no Church assisted me by way of pecuniary contributions; you were the only ones, you who, from my stay in Thessalonica, sent me, and twice, what I needed.” (Philippians. 4, 15-16). It is very likely that these donations were sent through Lydia herself. This admission on Paul's part is all the more revealing since he did not accept financial assistance from any other Christian community. He always insisted on earning a living through his daily work. The preaching of the word of God was to be free! In his text about the city of Philippi, Luke also mentions Evodia and Syntyche, who have difficulty getting along and whom the Apostle will cordially invite to have better relations: “I exhort Evodia as I exhort Syntyche, to live in good understanding in the Lord.” (Philippians 4, 2) Just as Jesus at Jacob's well in Samaria first initiated a woman into the mystery of the kingdom of God, Paul, entering "Europe", first preached the Gospel to women, "by the river » near Philippi. (See Christian reflection of the 3rd Sunday of Lent: The Samaritan woman finally finds the man of her life). Paul was much more open and much more sympathetic towards women than the vast majority of men of his time.. Paul's great love for the Philippians will be the main theme of the Epistle he addresses to them. This letter evokes the bonds of tenderness which connect him to the Christians of this city: “I give thanks to my God each time I evoke your memory: always, in each prayer for all of you, it is with joy that I pray, because of the part you have taken with us in the Gospel from the first day until now.” (Philipians 1, 3-5) In his letters and in his visits to other Churches, Paul never ceased to give the Christians of Philippi as an example. No Church should have been more dear to him. On the European continent, she was his first love, “his joy and his crown” (Philippians 4, 1). “Yes, God is my witness, that I love you all dearly in the heart of Jesus Christ” (Philippians 1:8).

 

[JLG]

Un violent tremblement survient et tous les prisonniers s'évadent. Paul empêche le geolier de se suicider et le convertit.

Tout à coup, il se produisit un si violent tremblement de terre que les fondements de la prison en furent ébranlés. À l'instant, toutes les portes s'ouvrirent, et les liens de tous les prisonniers se détachèrent. Tiré de son sommeil et voyant ouvertes les portes de la prison, le geôlier sortit son glaive; il allait se tuer, à l'idée que les prisonniers s'étaient évadés. Mais Paul cria d'une voix forte : «Ne te fais aucun mal, car nous sommes tous ici.»

Le geôlier demanda de la lumière, accourut et, tout tremblant, se jeta aux pieds de Paul et de Silas. Puis il les fit sortir et dit : «Seigneurs, que me faut-il faire pour être sauvé?» Ils répondirent : «Crois au Seigneur Jésus, et tu seras sauvé, toi et les tiens.» Et ils lui annoncèrent la parole du Seigneur, ainsi qu'à tous ceux qui étaient dans sa maison. Le geôlier les prit avec lui à l'heure même, en pleine nuit, lava leurs plaies et sur-le-champ reçut le baptême, lui et tous les siens. Il les fit alors monter dans sa maison, dressa la table, et il se réjouit avec tous les siens d'avoir cru en Dieu.»

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29. Flagellation à Philippes​

Paul et les siens reviennent volontiers auprès de cette rivière où ils ont rencontré Lydie. Un jour, ils croisent une jeune esclave dotée du don de voyance et exploitée honteusement par ses propriétaires. Elle appartient à un groupe de prêtres du temple d’Apollon qui font beaucoup d’argent grâce au don de cette femme.

Paul guérit l'esclave voyante exploitée par les prêtres du temple d'Apollon
Après un certain temps, Paul guérit la pauvre esclave en chassant le démon qui l’habite. Selon ses propriétaires, cette guérison a eu comme effet de lui faire perdre le don qui lui permettait de prévoir l’avenir. Furieux d’être privés de leur source de revenus, ils mobilisent contre Paul les autorités de la ville et ses habitants. Cet incident va soudain mettre en péril la petite communauté chrétienne de Philippes.

Jusqu'à présent seuls les Juifs avaient attaqué Paul parce que, selon eux, il mettait en danger la religion juive.

Les païens par contre vont aussi s’en prendre à lui de façon brutale, quand il les frustre de leur revenu. Plus tard, à Éphèse, Démétrius ameutera les orfèvres et fera mettre Paul en prison pour ensuite le chasser de la ville. Comme les prêtres frustrés ne pouvaient, auprès des Romains, porter une accusation sur le plan religieux, ils attaquent Paul sur le plan politique. Luc relate ainsi l’événement :

«Un jour que nous nous rendions au lieu de prière, nous rencontrâmes une servante qui avait un esprit divinateur; elle faisait gagner beaucoup d'argent à ses maîtres en rendant des oracles. Elle se mit à nous suivre, Paul et nous, en criant : «Ces gens-là sont des serviteurs du Dieu Très-Haut; ils vous annoncent la voie du salut.» Elle fit ainsi pendant bien des jours. À la fin Paul, excédé, se retourna et dit à l'esprit : «Je t'ordonne au nom de Jésus Christ de sortir de cette femme.» Et l'esprit sortit à l'instant même. Mais ses maîtres, voyant disparaître leurs espoirs de gain, se saisirent de Paul et de Silas, les traînèrent sur l'agora devant les magistrats et dirent, en les présentant aux stratèges : «Ces gens-là jettent le trouble dans notre ville. Ce sont des Juifs, et ils prêchent des usages qu'il ne nous est permis, à nous Romains, ni d'accepter ni de suivre.» La foule s'ameuta contre eux, et les stratèges, après avoir fait arracher leurs vêtements, ordonnèrent de les battre de verges. Quand ils les eurent bien roués de coups, ils les jetèrent en prison, en recommandant au geôlier de les garder avec soin. Ayant reçu pareille consigne, celui-ci les jeta dans le cachot intérieur et leur fixa les pieds dans des ceps.» (Actes 16, 16-24.)

Paul et Silas cruellement flagellés

En tant que citoyens romains, Paul et Silas n'auraient jamais dû être traités de la sorte. Au milieu du tumulte, il fut impossible aux juges municipaux de se faire une idée exacte de la situation, et encore moins aux accusés de prendre la parole pour se défendre. Puisqu'il ne s'agissait que de deux Juifs inconnus et étrangers, les préteurs ne s’informèrent pas de leur état civil. Ils les condamnèrent sommairement aux verges, c’est-à-dire à la flagellation.

La flagellation était un supplice cruel et souvent mortel. Il arrive, dit le poète Horace, que le supplicié soit «déchiré par les fouets à en dégoûter le bourreau». L'instrument du supplice, le flagellum est un fouet à manche court auquel sont attachées des lanières longues et épaisses. Afin que les coups déchirent mieux la peau et la chair, on fixe à l'extrémité de chacune d'elles des balles de plomb ou des osselets de mouton.

Luc continue le récit de cette arrestation :

Vers minuit, Paul et Silas, en prière, chantaient les louanges de Dieu; les prisonniers les écoutaient.

Paul et Silas, en prière, chantaient les louanges de Dieu

Un violent tremblement survient et tous les prisonniers s'évadent. Paul empêche le geolier de se suicider et le convertit.

Tout à coup, il se produisit un si violent tremblement de terre que les fondements de la prison en furent ébranlés. À l'instant, toutes les portes s'ouvrirent, et les liens de tous les prisonniers se détachèrent. Tiré de son sommeil et voyant ouvertes les portes de la prison, le geôlier sortit son glaive; il allait se tuer, à l'idée que les prisonniers s'étaient évadés. Mais Paul cria d'une voix forte : «Ne te fais aucun mal, car nous sommes tous ici.»

Le geôlier demanda de la lumière, accourut et, tout tremblant, se jeta aux pieds de Paul et de Silas. Puis il les fit sortir et dit : «Seigneurs, que me faut-il faire pour être sauvé?» Ils répondirent : «Crois au Seigneur Jésus, et tu seras sauvé, toi et les tiens.» Et ils lui annoncèrent la parole du Seigneur, ainsi qu'à tous ceux qui étaient dans sa maison. Le geôlier les prit avec lui à l'heure même, en pleine nuit, lava leurs plaies et sur-le-champ reçut le baptême, lui et tous les siens. Il les fit alors monter dans sa maison, dressa la table, et il se réjouit avec tous les siens d'avoir cru en Dieu.»

«Lorsqu'il fit jour, les stratèges envoyèrent les licteurs dire au geôlier : «Relâche ces gens-là.» Celui-ci rapporta ces paroles à Paul : «Les stratèges ont envoyé dire de vous relâcher. Sortez donc et allez-vous-en.» Mais Paul dit aux licteurs : «Ils nous ont fait battre en public et sans jugement, nous, des citoyens romains, et ils nous ont jetés en prison. Et maintenant, c'est à la dérobée qu'ils nous font sortir! Eh bien, non! Qu'ils viennent eux-mêmes nous libérer.» Les licteurs rapportèrent ces paroles aux stratèges. Effrayés en apprenant qu'ils étaient citoyens romains, ceux-ci vinrent les presser de quitter la ville. Au sortir de la prison, Paul et Silas se rendirent chez Lydie, revirent les frères et les exhortèrent, puis ils partirent.» (Actes 16, 25-40)

Comme il en a l’habitude, Luc fait de toute cette histoire un condensé rapide. C'est avec un plaisir malicieux qu’il décrit le coup de maître de Paul. La révélation de son titre de citoyen romain fait l'effet d'une bombe sur les responsables de la ville. Paul refuse de répondre à la demande de ses juges de quitter secrètement la ville et il exige que les détenteurs du pouvoir viennent personnellement faire leurs excuses, et qu'ils les conduisent avec honneur hors de leur prison. Ce qu’ils s’empressent de faire, en reconnaissant leur erreur. Imposer la sanction dégradante que la flagellation à un citoyen romain était un délit grave!

Paul et Silas ne sont pas du tout pressés de quitter la ville. Ils se rendent solennellement jusqu'à la maison de Lydie, où les chrétiens sont assemblés. Paul nomme des presbytres (anciens) comme responsables et leur donne les instructions nécessaires pour la direction de la communauté. Luc, qui n'était pas compromis dans cette affaire, pourra demeurer à Philippes afin d’accompagner la croissance de la jeune Église. Grâce à lui, Paul restera en contact avec les chrétiens et chrétiennes de cette communauté. Ce fut la seule Église envers laquelle Paul n'eut jamais de blâme, et à qui il permit de subvenir à ses besoins. Il nourrissait une tendresse toute maternelle envers cette communauté. Cependant, chaque fois qu’il se souviendra de son séjour à Philippes, il pensera à l'affront qu’on lui a fait subir : «Vous savez ce que nous avons souffert, et comment nous avons été outragés à Philippes», écrira-t-il aux Thessaloniciens voisins (1 Thessaloniciens 2, 2).

Paul prend alors la direction du sud. Ils se dirigent vers Thessalonique. Lui et Silas se traînent mais ils marchent. Timothée les assiste de son mieux. Cent cinquante kilomètres à parcourir sur le Voie Égnatia. Normalement, on pouvait faire environ vingt-cinq kilomètres par jour, donc un voyage de six à sept jours. L'état pitoyable de Paul et Silas laisse croire qu’il leur fallut le double de temps pour faire ce voyage.

 

[JLG]

Paul works as a tent weaver

Barely arrived in the city, Paul went to Jason, his relative, who - hospitality obliged - opened his house to him. Learning that the traveler was destitute, moved by his injuries, he provided him with the means to practice his trade as a tent weaver. Jason seems to have run a small weaving workshop with fairly large premises. Paul and his two companions found a warm welcome there, shelter, bread and work. Since they were counting on a fairly long stay, Paul and his companions did not want to be a burden on their host. In Thessaloniki, the Jewish community had built a sumptuous synagogue, equipped by merchants and bankers. It was the meeting place for all the Jews of Macedonia. In this synagogue Paul found an audience open to religious questions. There he also met proselytes and many “God-fearers”, recruited especially from the female community. Three Sabbaths in a row, Paul spoke in the synagogue. The scriptures provided him with a common theme and set of principles that he used to bring them to faith in Jesus Christ. Using the texts of Isaiah, Paul explained that the Messiah must suffer, die and rise from the dead

Everywhere he went, Paul invited his listeners to the in-depth study of Scripture. For him it was the fountain of youth of Christianity. The Scriptures will always have a central place in Paul's preaching and the Thessalonians responded to his call by welcoming the Word “with eagerness and not as a human word” (1 Thessalonians 1, 6; 2, 13). In Thessalonica, Paul and Silas made many conversions. They both stayed for some time in Jason's house. But, once again, as had happened elsewhere, the success of Paul's teaching aroused the fury of the Jews who threatened the two preachers with death. They accused them before the city magistrates: “these people who have stirred up the whole world are now here. These individuals act against the emperor's edicts; They claim that there is another king, Jesus.” (Acts 17, 6-7) Paul's adversaries recruited “rascals who roamed the streets” (Acts 17:5) to organize a riot and sow disorder in the city. They invaded Jason's house shouting that they wanted to bring Paul and Silas to justice. Fortunately, both were absent that day. They then dragged Jason with a few other Christians before the city magistrates. Paul avoided another period of imprisonment because his host agreed to provide a large sum of money as security. Since Jason was known to be a peaceful and honest citizen, he was asked to send away these troublemaking strangers as soon as possible. That same night, Paul made an appointment with the leaders of the community and left them with his instructions. He thought his absence would be short-lived. It was otherwise. For more than eight years, he would not see his friends from Thessalonica again. The Christian community organized the nighttime departure of the two men for Berea, a small town 70 km to the west. They deviated from the Egnatian Way, to take a secondary road.

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30. Thessaloniki

Mount Olympus, the highest peak in Greece, near Thessaloniki. The Greeks of Paul's time believed that Zeus and the other gods lived there, in palaces camouflaged from mortal eyes by a thick and permanent layer of clouds.

Even today, Thessaloniki is a major port on the Aegean Sea.

Paul and his two companions, Silas and Timothy, leave the city of Philippi and head south through Amphipolis, one of the oldest cities in Greece, but they do not stop there. After a journey of 150 km, along the Egnatian Way, they arrive in Thessalonica (Acts 17, 1). Travelers see the snow-capped peaks of Mount Olympus (2,985 meters), the holy mountain of the gods. It is up there that Zeus, “the shaper of the clouds”, sat enthroned. The Greek looked at this mountain with a fear similar to that of the Israelite facing Mount Sinai. Cassander, king of Macedon, founded Thessalonica in 315 BC. and named it after his wife Thessaloniki, the sister of Alexander the Great. The Romans seized it in 68 BC. Enlarged and became the capital of Macedonia, it obtained, in 42 BC, the status of a free city. It had a large port on the Aegean Sea and provided for the needs of a large part of the surrounding countries. By creating the Egnatian Way, which extended the Appian Way to Byzantium, the Romans made Thessalonica an essential stopover. The city was connected to Rome and Asia. Four meters below the current road, the old Roman road was exposed. Politically, power was in the hands of a proconsul, governing on behalf of the Roman Senate. Thessaloniki had a cosmopolitan population. There was a mixture of the nations of the world: Macedonians, Greeks, Asians, Syrians, Egyptians, Jews, Roman employees and legionnaires. If the Gospel succeeds in gaining a foothold in Thessalonica, Paul reasoned, it will spread throughout the entire Mediterranean basin. And that's what happened. After only two years, Paul wrote from Corinth to the Thessalonians: “For from among you the word of the Lord has sounded, and not only in Macedonia and Achaia, but your faith in God has spread everywhere. .” (1 Thessalonians 1, 8).

Paul works as a tent weaver

Barely arrived in the city, Paul went to Jason, his relative, who - hospitality obliged - opened his house to him. Learning that the traveler was destitute, moved by his injuries, he provided him with the means to practice his trade as a tent weaver. Jason seems to have run a small weaving workshop with fairly large premises. Paul and his two companions found a warm welcome there, shelter, bread and work. Since they were counting on a fairly long stay, Paul and his companions did not want to be a burden on their host. “You remember, brothers, our labors and fatigues: night and day, we worked, so as not to be a burden to any of you, while we proclaimed the Gospel of God!” (1 Thessalonians 2, 9).

Paul speaks in the synagogue

In Thessaloniki, the Jewish community had built a sumptuous synagogue, equipped by merchants and bankers. It was the meeting place for all the Jews of Macedonia. In this synagogue Paul found an audience open to religious questions. There he also met proselytes and many “God-fearers”, recruited especially from the female community. Three Sabbaths in a row, Paul spoke in the synagogue. The scriptures provided him with a common theme and set of principles that he used to bring them to faith in Jesus Christ. Using the texts of Isaiah, Paul explained that the Messiah must suffer, die and rise from the dead: “A man of sorrows and familiar with suffering, like one before whom one veils his face... He was pierced because of our crimes, crushed because of our faults. The punishment that gives us peace is upon him, and in his wounds we find healing... Mistreated, he humiliated himself, he did not open his mouth, like the lamb that allows itself to be led to the slaughter, like a mute sheep before the shearers.” (Isaiah 53, 3-7) The Messiah, he said, is this Jesus whom I announce to you. Paul explained that the Messiah awaited by the Jews, the victorious King, was only a dream. The true Messiah wore a crown of thorns, was crucified, and died for love of us. What a scandal! Most Jews could not accept a crucified Messiah! It will be especially among the pagans that Paul will encounter the most open hearts. As had happened elsewhere, the success of Paul's teaching aroused the fury of the Jews who threatened the two preachers with death. Everywhere he went, Paul invited his listeners to the in-depth study of Scripture. For him it was the fountain of youth of Christianity. The Scriptures will always have a central place in Paul's preaching and the Thessalonians responded to his call by welcoming the Word “with eagerness and not as a human word” (1 Thessalonians 1, 6; 2, 13). In Thessalonica, Paul and Silas made many conversions. They both stayed for some time in Jason's house. But, once again, as had happened elsewhere, the success of Paul's teaching aroused the fury of the Jews who threatened the two preachers with death. They accused them before the city magistrates: “these people who have stirred up the whole world are now here. These individuals act against the emperor's edicts; They claim that there is another king, Jesus.” (Acts 17, 6-7) Paul's adversaries recruited “rascals who roamed the streets” (Acts 17:5) to organize a riot and sow disorder in the city. They invaded Jason's house shouting that they wanted to bring Paul and Silas to justice. Fortunately, both were absent that day. They then dragged Jason with a few other Christians before the city magistrates. Paul avoided another period of imprisonment because his host agreed to provide a large sum of money as security. Since Jason was known to be a peaceful and honest citizen, he was asked to send away these troublemaking strangers as soon as possible. That same night, Paul made an appointment with the leaders of the community and left them with his instructions. He thought his absence would be short-lived. It was otherwise. For more than eight years, he would not see his friends from Thessalonica again. The Christian community organized the nighttime departure of the two men for Berea, a small town 70 km to the west. They deviated from the Egnatian Way, to take a secondary road.

 

[JLG]

Paul and his companions remained in Berea long enough to bring together a new Christian community. There was a synagogue and a Jewish colony in this small town and they were well received. The people listened eagerly to Paul's words. After a while, when the Israelites in Thessalonica learned that Paul had also converted many people in Berea, they went to that city and caused trouble among the inhabitants. However, the agitators sent to harm Paul appear to have failed in their endeavor. Despite everything, they aroused a certain unease. The Christians wanted to prevent the tumult, by inviting Paul to get to safety by avoiding the Jews who were attacking him. He then decided to go to Athens by sea, while Silas and Timothy would remain for a while longer in Berea to complete the pastoral work so well begun. “The Jews of Thessalonica... came there again to sow agitation and disorder among the crowd. So the brothers immediately sent Paul away towards the sea; As for Silas and Timothy, they remained there.” (Acts 17, 13-15)

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31. Berea

The Churches of Macedonia are among the most fruitful of those founded by Paul

Berea is a small town built on the slope of Mount Vermion. It dominates a plain crossed by two rivers. Cicero calls it an “oppium devium,” an off-road place. Not far from there stood the gigantic palace of the kings of Macedonia. In 1977, the tomb of Philip II, father of Alexander the Great, was found there. It contained the bones of a small man, six feet tall, the same one who had been stabbed in the summer of 336 BC., his bodyguard Pausanias. A golden casket contained his crown made of oak leaves and golden acorns, his purple cloak, his shield, his swords and his breastplate. Paul and his companions remained in Berea long enough to bring together a new Christian community. There was a synagogue and a Jewish colony in this small town and they were well received. The people listened eagerly to Paul's words.

“They received the Word with the greatest eagerness.

Every day they examined the Scriptures to see if everything was correct.” It was especially people with significant financial means who rallied to Christianity in Berea, proof that the early Church did not recruit only proletarians, as has often been claimed. Berea also gave the Apostle a precious collaborator, Sopater, who we will find later among Paul's traveling companions: “They received the Word with the greatest eagerness. Every day they examined the scriptures to see if everything was correct. Many of them embraced the faith, as did, among the Greeks, ladies of quality and a good number of men.” (Acts 17, 11-12) After a while, when the Israelites in Thessalonica learned that Paul had also converted many people in Berea, they went to that city and caused trouble among the inhabitants. However, the agitators sent to harm Paul appear to have failed in their endeavor. Despite everything, they aroused a certain unease. The Christians wanted to prevent the tumult, by inviting Paul to get to safety by avoiding the Jews who were attacking him. He then decided to go to Athens by sea, while Silas and Timothy would remain for a while longer in Berea to complete the pastoral work so well begun. “The Jews of Thessalonica... came there again to sow agitation and disorder among the crowd. Then the brothers immediately sent Paul away towards the sea; As for Silas and Timothy, they remained there.” (Acts 17, 13-15) Paul twice tried to return to Berea and Thessalonica but this was not possible because of the threats uttered by the Jewish fanatics: “We wanted to come to you several times, but Satan prevented us.” (1 Thessalonians 2:18) Either in Berea or on the way to Athens, it is believed that Paul was taken by an excessive fever, probably due to malaria. This would explain why those who were assigned to accompany him to the port did not return home, but stayed with him and “took him to Athens”. Returning to Athens, Paul took leave of the brothers of Berea and asked that Silas and Timothy be sent to him: “Tell Silas and Timothy to join me as soon as possible.” He probably felt very unwell and felt the need to be supported and comforted. The end of autumn 49 was approaching. It took approximately 18 months to establish Christian communities in Thessaloniki and Berea which will continue to exist. These Churches of Macedonia were undoubtedly among the most fruitful and most dynamic of those founded by Paul.

 

[JLG]

Paul of Tarsus was a cultured man who knew how to appreciate the beauties of Greece. He knew how to value everything that enhanced human dignity. The Acropolis dominated the city, with the Parthenon which housed the 12 meter high gold and ivory statue of Athena, chiseled by Phidias. The idea of God was, among the Greeks, infinitely superior to that of the Egyptians and other religions, who did not hesitate to represent their gods in the image of sacred animals, or even in hybrid forms, animal and human at a time. For the Greeks, it is the human being who, through his harmonious form, is the supreme revelation of God. Paul alluded in his speech at the Areopagus to this search for God through the forms of art, as well as to the experience of God lived by the poets. In this way, he did justice to the Greek spirit.

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32. Athens

Paul goes to Athens by boat, accompanied by friends from Berea
After a sea voyage, Paul found himself in Athens for the first time. Although four centuries had passed since its heyday in the time of Pericles, the city was still the intellectual capital of the Empire. It was a famous city, but Greece as such no longer existed. The capture of Corinth by the Romans in 146 BC and Roman domination throughout the country had sounded the death knell for ancient Greece. In March 86 BC., Sylla had seized Athens, delivering it to massacres and pillaging. The time of Pericles and Alexander the Great was long gone. This country which marked the history of the world had fallen to the rank of a simple Roman province. We must read the bitter pages of renowned travelers like Cicero, Strabo and Pausanias on Greece subject to Rome: “the appearance of freedom officially granted by Rome is only a mask. We are shown countryside that have become desert, ruined cities, abandoned temples, the bases of stolen statues, the Peloponnese struck to death, the cities of Thebes and Argos reduced to the rank of simple villages. What a decline! Only Corinth seems spared.” Athens owed its salvation to the glory of its ancestors, while Corinth was able to recover from its ruins, thanks to the goodwill of Julius Caesar. Athens and all of Greece had become an art museum for the tourists of the time. Luke adds: “All the Athenians and the foreigners who resided among them had no other pastime than telling or listening to the latest news.” (Acts 17, 21)

The Acropolis of Athens is a high rocky plateau in the center of Athens. Several remarkable monuments were built there, including four temples, a theater, etc.

In its very decadence, Athens exerted such an attraction on the conquerors that no Roman would have considered themselves cultured if they had not studied there. It was fashionable for the nobility of Rome to have lived for a certain time in Athens. Men like Cicero, Ovid, Horace and Virgil had sought their inspiration there. Statesmen and politicians like Caesar, Mark Antony, Pompey and Augustus had paid tribute to its beauty. Approaching the city by sea, Paul was able to admire the immense mountain range of the Acropolis. He could see the fields of Marathon in the distance. On one elevation, the temples of Athena, patroness of the country, and Poseidon, god of the sea, greeted foreigners. Arriving in the gulf at the port of Piraeus, crowded with a multitude of boats, the brothers of Berea did not want to let Paul travel alone the fifteen kilometers which separated the port from the city of Athens. They accompanied him to the city center. Satisfied to see him safe, they returned to Berea.

Symbol par excellence of Greek culture and dominating the Acropolis of Athens, the Parthenon was dedicated to the goddess Athena.

The statue of Athena, protector of the city and goddess of war and wisdom, was enthroned at the Parthenon. Paul of Tarsus was a cultured man who knew how to appreciate the beauties of Greece. He knew how to value everything that enhanced human dignity. The Acropolis dominated the city, with the Parthenon which housed the 12 meter high gold and ivory statue of Athena, chiseled by Phidias. The idea of God was, among the Greeks, infinitely superior to that of the Egyptians and other religions, who did not hesitate to represent their gods in the image of sacred animals, or even in hybrid forms, animal and human at a time. For the Greeks, it is the human being who, through his harmonious form, is the supreme revelation of God. Paul alluded in his speech at the Areopagus to this search for God through the forms of art, as well as to the experience of God lived by the poets. In this way, he did justice to the Greek spirit. The Greeks had great respect for human beings. In the city of Athens, there existed “a statue of Compassion” which dates from the time when the Greeks were still a nation of free men and women who promoted the greatness and beauty of the human species. We find this beauty and grandeur in all his works of art. In Paul's time, Athens had not yet introduced bloody gladiatorial combats. In the second century BC., some had wanted to follow the example of Corinth, by introducing gladiator fights in the amphitheater. The philosopher Demonax then stood up and cried: “But first overthrow the altar of compassion.” These cruel and bloody struggles, for the sole pleasure of the spectators, did not fit with the love and respect that the Greeks had for human beings. The city of Athens, where Paul had just arrived, even stripped of any political role, retained the prestige of its past and its culture.

 

[JLG]

Paul's meeting with a group of intellectuals from Athens was a decisive turning point in his mission and the beginning of a new stage in his life. If until then he had learned that the crucified Jesus was a stumbling block – a scandal – to the Jews, he would now learn that to the Greeks it was folly. This encounter with the cultured Greeks was for him the confrontation of the Christian faith with the world of his time. Wanting to adapt to the level of culture of his audience, Paul had composed a speech based on the laws of oratory and the principles of human wisdom. It was a complete failure! Paul's listeners belonged to two important philosophical movements: the school of the Stoics and that of the Epicureans. According to the Epicureans, the world was the work of chance; happiness and moderate well-being were the goal of men's lives. We should seek not only our own happiness but also that of others. In practical life, they had this principle: “Seek your own happiness and that of your loved ones. You only live a short time, and you are dead for a long time.” These people were completely closed to the supernatural world. The Stoics, on the other hand, strove to live soberly and have as few desires as possible. It was for them the best way not to be disappointed, to find happiness in what they had, without dreaming of big projects or great possessions. By promising to solve the riddle of the “unknown God,” Paul aroused the attention of the people of Athens. With unparalleled audacity, he affirms that all, Jews and non-Jews, “are of the race of God” (Acts 17:29). Until then, the Athenians seem attentive and rather curious about Paul's words. But when he begins to speak of the Resurrection of Jesus, their attitude changes: “At these words of resurrection of the dead, some scoffed, others said: “We will hear you on this another time” (Acts 17, 32).The Resurrection, an event transcending history, could not be received by minds who relied on human reason alone, as the Athenians did. Paul's magnificent speech at the Areopagus was a total failure: the Greeks were opposed to the idea of resurrection because for them, the human body was a prison of the spirit. The resurrection of the body therefore had no interest for these people eager for new things but closed to anything that went beyond the natural. Paul did not succeed in founding a significant community in Athens. In none of his letters does he mention it; he wrote no epistle to the Athenians; he did not visit this city during his third missionary journey. In this Athens known for its philosophy and wisdom, he had no one to talk to about what filled his heart. He wrote to the Thessalonians: I was alone in Athens! (Acts 17, 15). Paul had experienced many failures throughout his missionary journeys. He will endure others. But for him, that of Athens was the most devastating. He was not insulted, was not thrown into prison, was not flogged, but his message of hope and freedom was mocked.

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33. L'échec d'Athènes​

Paul's speech at the Aeropagus in Athens.

Paul's meeting with a group of intellectuals from Athens was a decisive turning point in his mission and the beginning of a new stage in his life. If until then he had learned that the crucified Jesus was a stumbling block – a scandal – to the Jews, he would now learn that to the Greeks it was folly. This encounter with the cultured Greeks was for him the confrontation of the Christian faith with the world of his time. Through its knowledge of God, Greece had almost reached Israel. She had even surpassed him, in certain aspects, because she had been able to give the idea of God an artistic expression, while Israel had remained barbaric in the field of art. Wanting to adapt to the level of culture of his audience, Paul had composed a speech based on the laws of oratory and the principles of human wisdom. It was a complete failure! Paul's listeners belonged to two important philosophical movements: the school of the Stoics and that of the Epicureans. According to the Epicureans, the world was the work of chance; happiness and moderate well-being were the goal of men's lives. We should seek not only our own happiness but also that of others. In practical life, they had this principle: “Seek your own happiness and that of your loved ones. You only live a short time, and you are dead for a long time.” These people were completely closed to the supernatural world. The Stoics, on the other hand, strove to live soberly and have as few desires as possible. It was for them the best way not to be disappointed, to find happiness in what they had, without dreaming of big projects or great possessions. By promising to solve the riddle of the “unknown God,” Paul aroused the attention of the people of Athens. With unparalleled audacity, he affirms that all, Jews and non-Jews, “are of the race of God” (Acts 17:29). Until then, the Athenians seem attentive and rather curious about Paul's words. But when he begins to speak of the Resurrection of Jesus, their attitude changes: “At these words of resurrection of the dead, some scoffed, others said: “We will hear you on this another time” (Acts 17, 32).The Resurrection, an event transcending history, could not be received by minds who relied on human reason alone, as the Athenians did. Paul's magnificent speech at the Areopagus was a total failure: the Greeks were opposed to the idea of resurrection because for them, the human body was a prison of the spirit. The resurrection of the body therefore had no interest for these people eager for new things but closed to anything that went beyond the natural. The resurrection of the dead was a terrible obstacle for these intellectuals who saw the human body as a prison of the spirit. The resurrection of the body therefore had no interest for these people eager for new things but closed to anything that went beyond the natural.

In this speech, Luke attributes to Paul an evangelization strategy which denotes a major effort at inculturation. Inculturation is the desire to place the Gospel in the categories and language of a given culture. The effort was laudable but it was too much for the Athenian thinkers. The resurrection of the dead was a terrible obstacle for this intellectual mentality. Paul loses the majority of his audience here, except for a few whose names tradition has preserved for us: Dionysius the Areopagite, a woman named Damaris, and a few others. Paul thought he could convince his listeners by the force of his arguments and demonstrate that the system of Greek religions was outdated. He had composed a speech based on the laws of oratory and the principles of human wisdom. But he had to see the futility of his arguments. It was a complete failure! Few people converted. Most weren't even interested and didn't want to hear anything. Paul hit a wall and discovered his own limits. In this skeptical, superficial, self-loving Athens, Paul acquired a deep contempt for the wisdom of the world. He then resolved to oppose him, in the future, with the Cross of Jesus Christ. From this moment on, he will no longer preach Greek wisdom, but only Christ and the madness of the Cross. Paul did not succeed in founding a significant community in Athens. In none of his letters does he mention it; he wrote no epistle to the Athenians; he did not visit this city during his third missionary journey. In this Athens known for its philosophy and wisdom, he had no one to talk to about what filled his heart. He wrote to the Thessalonians: I was alone in Athens! (Acts 17, 15). Paul had experienced many failures throughout his missionary journeys. He will endure others. But for him, that of Athens was the most devastating. He was not insulted, was not thrown into prison, was not flogged, but his message of hope and freedom was mocked: “While the Jews ask for signs, and the Greeks seek wisdom, we proclaim a crucified Christ, a scandal to the Jews and foolishness to the Gentiles” (1 Corinthians 1:22-23). He will never want to see Athens again. His reaction is strange. Paul, who had never lacked the strength and courage to face annoyances, imprisonment and torture, left Athens discouraged and sought refuge in Corinth. Paul will remind the Corinthians, upon his arrival at home, of the lessons he learned from his failure in Athens: “As for me, when I came to you, brothers, I did not come to announce to you the mystery of God with the prestige of words or of wisdom. No, I did not want to know anything among you, except Jesus Christ, and Jesus Christ crucified. I myself presented myself to you weak, fearful and trembling. And my word and my message had nothing of the persuasive speeches of wisdom; it was a demonstration of the Spirit and of power, that your faith should rest, not in the wisdom of men, but in the power of God.” (1 Corinthians 2, 1-5).

 

[JLG]

During his missionary career, Paul always sought out large cities. He knew that in cities battles of the mind were decided. Whoever prevailed in Corinth had entry into all of Greece. If anything was known about Christ in this busy port, it was only a matter of time until the surrounding islands and towns were also informed.

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34. Corinth, the city between two seas

After the failure of Athens, Paul moved to Corinth and remained for 18 months in this port city. We are in the year 50. Archaeological research has allowed us to better understand this multicultural city. Destroyed during the Roman invasion in 146 BC., the former capital of the Achaean League remained deserted for a hundred years. In the year 44 BC. - a century before the arrival of the apostle - Julius Caesar had Corinth rebuilt, which he populated mainly with freedmen (ex-slaves). The city then became rich thanks to its commercial activities and its two ports open to two seas.

The strategic position of Corinth on the isthmus at the entrance to the Peloponnese made it the most prosperous city in the country

Corinth had two seaports. The port of Cenchrea overlooked the Aegean Sea and the port of Lechaion (Léchaion) overlooked the Ionian Sea.

The Isthmus of Corinth seen from a plane


Occupying a strategic position on the six-kilometer-wide isthmus, which joins northern Greece to the Peloponnese peninsula and separating the Ionian Sea from the Aegean Sea, it was, in Paul's time, a major trading city, with a working population. It was also the crossroads of the East-West axis which allowed the arrival of luxury goods from the East. The port of Cenchrea overlooked the Aegean Sea and the port of Lechea overlooked the Ionian Sea. The Acrocorinth dominated the city and housed the temple of Aphrodite. During his missionary career, Paul always sought out large cities. He knew that in cities battles of the mind were decided. Whoever prevailed in Corinth had entry into all of Greece. If anything was known about Christ in this busy port, it was only a matter of time until the surrounding islands and towns were also informed. Corinth was inhabited by a very cosmopolitan population, without narrow national pride. In this it was comparable to Antioch in Syria. All opinions had a place in Corinth and in this fertile ground, the seed of the Gospel could easily germinate. (Acts 18, 1-17) We can get a good idea of the contrast between Athens and Corinth in Paul's time. Athens was like a medieval university town, filled with the shouts and songs of students. Corinth looked like a teeming anthill, a buzzing hive of traders from all corners of the earth, eager to make their fortune. The transit of goods through its ports is at the origin of its economic power. A large number of boats came out of its shipyards. The ports of Cenchrea and Lechaion had invented the three-row galley. Carpets, fabrics, fabrics of all kinds came out of his workshops. Its bronze breastplates were the best in the West. On the fertile lands of the region, thousands of slaves grew wheat, vegetables and fruits in abundance and cultivated the vines from which the famous Corinthian wine was made. Paul will find there no aristocracy of old stock but a large number of nouveau riche and heirs of enriched pioneers: “Consider, brothers, who you are, you who have received the call of God: there is among you neither many who are wise in the eyes of men, nor many mighty, nor many of good family.” An unenviable situation that he immediately rectifies by explaining the advantages that can be gained from it: “What is weak in the world, God has chosen to confuse what is strong.” (1 Cor 1, 26-27)

6 km paved road where slaves pulled boats from one sea to another

As mentioned above, the two ports of Corinth are separated by an isthmus six kilometers wide: if one wants to go by sea from one port to another, one must bypass the entire Peloponnese, which results in a very costly waste of time. Ingenious leaders had the idea of building a paved route on the isthmus in order to tow commercial ships between the two gulfs. The lighter ones were transported on carts, the heavier ones were placed on cylinders. It took two days, sometimes three, for hundreds of slaves to push and pull them to the other side. Nero had intended to pierce the Isthmus and build a canal, but this gigantic feat would not be achieved until 19 centuries later (1881-1893).

Remains of the opulent city... the temple of Apollo and, in the distance, the fortress of Acrocorinth which housed the temple of Aphrodite where hundreds of courtesans practiced sacred prostitution

Corinth, where prostitution and debauchery reigned, attracted rich travelers, foreigners, soldiers, sailors, traders and captains. They were robbed of their money, ruining their health and spreading “Corinthian disease” throughout all regions of the Empire. A famous proverb said: "Not everyone can go to Corinth", which reminds us that the pleasures of Corinth were expensive, and that many abstained from them for lack of money. A “Corinthian girl” simply referred to a prostitute. Paul had Corinth before his eyes when he painted the dark picture of paganism where all the excesses are brought to light. And yet, he loved this city where he did not find the pride of Athens. Nowhere in his missionary career did Paul have to fight so violently against all kinds of dangerous tendencies as in Corinth. Due to its geographical position, Corinth was at the gates of Italy. From its port of Lechaion, we embarked directly for Brindisi from where we went up the Via Appia to Rome.

 

[JLG]

35. Paul in Corinth

Upon his arrival in Corinth, Paul sets to work and befriends two weavers: Prisca (Priscilla) and Aquilas. In Corinth, Paul seeks work with a Jewish couple from Rome: Prisca and Aquilas. They were weavers who ran a carpet bazaar in the city. They could not have suspected that from that moment on, their names would be inscribed in the history of the young Church. With truly oriental hospitality, they agree to accommodate the stranger. The couple considered it an honor to welcome a doctor of the Law into their home as a worker and as a guest. This is how one of the most beautiful and fruitful friendships of the emerging Church began. Prisca and Aquila were already Christians because Paul does not mention their names among those he baptized in Corinth.

Prosperous weavers, Aquila and Prisca provided considerable support to Paul. They will follow him to Ephesus and Rome, making their home a domestic church.

Prisca became one of the most influential female figures in the early Church. Aquilas was from the region of Pontus, near the Black Sea. He settled in Rome and worked there as a canvas weaver and tent maker. In Antiquity when every traveler needed a tent, this profession was practiced on an industrial scale. He probably knew his wife in Rome. Paul names her Prisca, while Luke uses the name Priscilla. Four times out of six, it is named first, which is an indicator of its importance. She became one of the most influential female figures in the early Church. None of the women who supported Paul in his preaching received praise similar to his: “Greet Prisca and Aquila, my co-workers in Christ Jesus. To save my life, they risked their heads, and I am not the only one who owes them gratitude: this is the case of all the Churches of the Gentile; greet also the Church which meets among them” (Romans 16, 3-5). In 49 AD., the couple was forced to leave Rome because of a decree - soon annulled - from Emperor Claudius. This decree was pronounced, according to Suetonius, because riots had broken out in the Jewish ghetto of Rome, “at the instigations of a certain Chrestos”. The adventures of this couple are characteristic of the wandering and restless life of Jews scattered throughout the Roman Empire. Later we meet them in Ephesus, then in Rome, and finally again in Ephesus. At a time when manual labor was considered a disgrace, Paul's example was something absolutely innovative. Upon his arrival in Corinth, Paul sets to work to earn his bread. At a time when manual labor was considered a dishonor and good only for the lower social classes and for slaves, Paul's example was something absolutely innovative. It took a long time for this Christian concept of work to prevail. The Greeks and Romans had nothing but contempt for manual labor which was reserved for the poorest and slaves. Among the Jews, on the other hand, the Old Testament had created an atmosphere of social respect around the worker. In Paul, this respect was based on his conception of man, temple of the Holy Spirit, and on the brotherhood of all human beings in Christ. “Whoever despises a brother does not despise man, but God.” Following his usual method of work, Paul begins by presenting his message to the Israelites. He achieved two important conversions: those of Crispus and Sosthenes, two leaders of the synagogue. Many others followed, but the majority of Jews were hostile to him. There is no shortage of ordinary accusations of impiety and sacrilege. “One night, in a vision, the Lord said to Paul: Do not be afraid, continue speaking, do not be silent. For I am with you, and no one will lay hands on you to harm you, because I have a large people of my own in this city. He stayed there for a year and six months, teaching the people the word of God.” (Acts 18, 9-11) While Paul was working and preaching in Corinth, Silas and Timothy arrived from Macedonia. They brought silver from Thessalonica and Philippi. It is easy to assume who the generous donors of this monetary contribution were: Lydia of Philippi and Jason of Thessalonica.

Another exceptional woman, Phoebe, deaconess of the Church of Cenchrea In Corinth, Paul meets another exceptional woman in the port of Cenchrea.

This is Phoebe, a businesswoman full of interpersonal skills and a great traveler. Converted to Christianity, she will patronize Paul's activity, represent him if necessary in court and above all testify to his Roman citizenship. Around Phoebe, a new Christian community will develop. Later, Paul would recommend Phoebe to the Romans as “our sister, deaconess of the Church of Cenchreae.” He will wish that we “offer her in the Lord a welcome worthy of the saints” and that, in case she needs it, we help her “because she has been a protector for many people and for myself” . (Romans 16, 1-2) It is she who will bring Paul's epistle to the Romans to Rome. The community of Corinth is known to us through the two letters that Paul addressed to it a little later. Made up of Greeks, Romans and Jews, rich and poor, slaves and free men, learned and ignorant, men and women, this Church is a fine example of the communities founded by Paul . Diversity will be a source of difficulties but will at the same time promote an admirable model of unity in diversity. It will also give Paul the opportunity to express himself on the nature of the Church compared to the human body where each member has a function in the service of unity, cohesion and mutual aid (1 Corinthians 12). In Corinth, we meet in private houses where we eat meals together. In accordance with the attitude he had advocated in Antioch, Paul did not prevent any of the new Christians from attending the many Jewish or pagan festivals celebrated in the city. To those - especially Jews - who show reluctance, he explains that they should not single themselves out. Attending celebrations allows you to build relationships that are useful for spreading the Christian message. Paul will have to take a position on meat sacrificed to idols in an environment where, because of their social affiliation, Christians are forced to consume these meats offered at public banquets. It will also address questions of sexual morality (1 Corinthians 6, 12-20) because of the importance of prostitution in the city. After a certain time, Paul will again be accused by the Jewish authorities of contravening Roman law which prohibits proselytism and illicit cults. This causes the break with the synagogue as was the case in Antioch of Pisidia and in Thessalonica. Paul shook the dust from his clothes, as if to free himself from all personal responsibility: “Let your blood be on your head. For me, I am innocent of it. From now on I will go to the Gentiles.” It was a kind of excommunication, the first used by Paul. Titius Justus then offered him his house for meetings of the Christian community. Paul accepted with joy and, in the inner courtyard, he continued to instruct those interested. The Jewish community split into two groups. Some returned to the synagogue, others accompanied Paul to the house of Titius. The separation was made and the first Gentile Church was founded in Corinth.

 

[JLG]

There are two parts in the Bible: if you miss one, you can forget the rest!

THE APOSTLES AND PAUL

Matthew 28:1-20
Matthew 28:1

After
Ὀψὲ (Opse)
Preposition
Strong's 3796: Late, in the evening. From the same as opiso; late in the day; by extension, after the close of the day.

[the] Sabbath,
σαββάτων (sabbatōn)
Noun - Genitive Neuter Plural
Strong's 4521: The Sabbath, a week.

at dawn
ἐπιφωσκούσῃ (epiphōskousē)
Verb - Present Participle Active - Dative Feminine Singular
Strong's 2020: To dawn, be near commencing. A form of epiphauo; to begin to grow light.

on
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

[the] first [day]
μίαν (mian)
Adjective - Accusative Feminine Singular
Strong's 1520: One. (including the neuter Hen); a primary numeral; one.

of [the] week,
σαββάτων (sabbatōn)
Noun - Genitive Neuter Plural
Strong's 4521: The Sabbath, a week.

Mary
Μαριὰμ (Mariam)
Noun - Nominative Feminine Singular
Strong's 3137: Or Mariam of Hebrew origin; Maria or Mariam, the name of six Christian females.

Magdalene
Μαγδαληνὴ (Magdalēnē)
Noun - Nominative Feminine Singular
Strong's 3094: Magdalene, a woman of Magdala. Feminine of a derivative of Magdala; a female Magdalene, i.e. Inhabitant of Magdala.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

the
ἡ (hē)
Article - Nominative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

other
ἄλλη (allē)
Adjective - Nominative Feminine Singular
Strong's 243: Other, another (of more than two), different. A primary word; 'else, ' i.e. Different.

Mary
Μαρία (Maria)
Noun - Nominative Feminine Singular
Strong's 3137: Or Mariam of Hebrew origin; Maria or Mariam, the name of six Christian females.

went
ἦλθεν (ēlthen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 2064: To come, go.

to see
θεωρῆσαι (theōrēsai)
Verb - Aorist Infinitive Active
Strong's 2334: From a derivative of theaomai; to be a spectator of, i.e. Discern, (experience) or intensively (acknowledge).

the
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

tomb.
τάφον (taphon)
Noun - Accusative Masculine Singular
Strong's 5028: A burial-place, sepulcher, tomb, grave. Masculine from thapto; a grave.

 

[JLG]

There are two parts in the Bible: if you miss one, you can forget the rest!


Matthew 28:2

Suddenly
ἰδοὺ (idou)
Verb - Aorist Imperative Active - 2nd Person Singular
Strong's 2400: See! Lo! Behold! Look! Second person singular imperative middle voice of eido; used as imperative lo!

there was
ἐγένετο (egeneto)
Verb - Aorist Indicative Middle - 3rd Person Singular
Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

a great
μέγας (megas)
Adjective - Nominative Masculine Singular
Strong's 3173: Large, great, in the widest sense.

earthquake,
σεισμὸς (seismos)
Noun - Nominative Masculine Singular
Strong's 4578: A shaking (as an earthquake); a storm. From seio; a commotion, i.e. a gale, an earthquake.

for
γὰρ (gar)
Conjunction
Strong's 1063: For. A primary particle; properly, assigning a reason.

an angel
ἄγγελος (angelos)
Noun - Nominative Masculine Singular
Strong's 32: From aggello; a messenger; especially an 'angel'; by implication, a pastor.

of [the] Lord
Κυρίου (Kyriou)
Noun - Genitive Masculine Singular
Strong's 2962: Lord, master, sir; the Lord. From kuros; supreme in authority, i.e. controller; by implication, Master.

descended
καταβὰς (katabas)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's 2597: To go down, come down, either from the sky or from higher land, descend. From kata and the base of basis; to descend.

from
ἐξ (ex)
Preposition
Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

heaven,
οὐρανοῦ (ouranou)
Noun - Genitive Masculine Singular
Strong's 3772: Perhaps from the same as oros; the sky; by extension, heaven; by implication, happiness, power, eternity; specially, the Gospel.

rolled away
ἀπεκύλισεν (apekylisen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 617: To roll away. From apo and kulioo; to roll away.

the
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

stone,
λίθον (lithon)
Noun - Accusative Masculine Singular
Strong's 3037: A stone; met: of Jesus as the chief stone in a building. Apparently a primary word; a stone.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

sat
ἐκάθητο (ekathēto)
Verb - Imperfect Indicative Middle or Passive - 3rd Person Singular
Strong's 2521: To sit, be seated, enthroned; I dwell, reside. From kata; and hemai; to sit down; figuratively, to remain, reside.

on
ἐπάνω (epanō)
Preposition
Strong's 1883: From epi and ano; up above, i.e. Over or on.

it.
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

 

[JLG]

There are two parts in the Bible: if you miss one, you can forget the rest!


Matthew 28:3

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

appearance
εἰδέα (eidea)
Noun - Nominative Feminine Singular
Strong's 2397: Form, outward appearance. From eido; a sight, i.e. Aspect.

was
ἦν (ēn)
Verb - Imperfect Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

like
ὡς (hōs)
Adverb
Strong's 5613: Probably adverb of comparative from hos; which how, i.e. In that manner.

lightning,
ἀστραπὴ (astrapē)
Noun - Nominative Feminine Singular
Strong's 796: A flash of lightning, brightness, luster. From astrapto; lightning; by analogy, glare.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

his
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

clothing
ἔνδυμα (endyma)
Noun - Nominative Neuter Singular
Strong's 1742: A garment, raiment, clothing. From enduo; apparel.

white
λευκὸν (leukon)
Adjective - Nominative Neuter Singular
Strong's 3022: White, bright, brilliant. From luke; white.

as
ὡς (hōs)
Adverb
Strong's 5613: Probably adverb of comparative from hos; which how, i.e. In that manner.

snow.
χιών (chiōn)
Noun - Nominative Feminine Singular
Strong's 5510: Snow. Perhaps akin to the base of chasma or cheimon; snow.

 

[JLG]

There are two parts in the Bible: if you miss one, you can forget the rest!

Matthew 28:4

The
οἱ (hoi)
Article - Nominative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

guards
τηροῦντες (tērountes)
Verb - Present Participle Active - Nominative Masculine Plural
Strong's 5083: From teros; to guard, i.e. To note; by implication, to detain; by extension, to withhold; by extension, to withhold.

trembled
ἐσείσθησαν (eseisthēsan)
Verb - Aorist Indicative Passive - 3rd Person Plural
Strong's 4579: To shake; fig: I agitate, stir up. Apparently a primary verb; to rock, i.e. to agitate; figuratively, to throw into a tremor.

in
ἀπὸ (apo)
Preposition
Strong's 575: From, away from. A primary particle; 'off, ' i.e. Away, in various senses.

fear
φόβου (phobou)
Noun - Genitive Masculine Singular
Strong's 5401: (a) fear, terror, alarm, (b) the object or cause of fear, (c) reverence, respect. From a primary phebomai; alarm or fright.

of him
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

became
ἐγενήθησαν (egenēthēsan)
Verb - Aorist Indicative Passive - 3rd Person Plural
Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

like
ὡς (hōs)
Adverb
Strong's 5613: Probably adverb of comparative from hos; which how, i.e. In that manner.

dead [men].
νεκροί (nekroi)
Adjective - Nominative Masculine Plural
Strong's 3498: (a) adj: dead, lifeless, subject to death, mortal, (b) noun: a dead body, a corpse. From an apparently primary nekus; dead.

 

[JLG]

There are two parts in the Bible: if you miss one, you can forget the rest!

Matthew 28:5

But
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

the
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

angel
ἄγγελος (angelos)
Noun - Nominative Masculine Singular
Strong's 32: From aggello; a messenger; especially an 'angel'; by implication, a pastor.

said
εἶπεν (eipen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 2036: Answer, bid, bring word, command. A primary verb; to speak or say.

to the
ταῖς (tais)
Article - Dative Feminine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

women,
γυναιξίν (gynaixin)
Noun - Dative Feminine Plural
Strong's 1135: A woman, wife, my lady. Probably from the base of ginomai; a woman; specially, a wife.

“{Do} not
Μὴ (Mē)
Adverb
Strong's 3361: Not, lest. A primary particle of qualified negation; not, lest; also (whereas ou expects an affirmative one) whether.

be afraid,
φοβεῖσθε (phobeisthe)
Verb - Present Imperative Middle or Passive - 2nd Person Plural
Strong's 5399: From phobos; to frighten, i.e. to be alarmed; by analogy, to be in awe of, i.e. Revere.

for
γὰρ (gar)
Conjunction
Strong's 1063: For. A primary particle; properly, assigning a reason.

I know
οἶδα (oida)
Verb - Perfect Indicative Active - 1st Person Singular
Strong's 1492: To know, remember, appreciate.

that
ὅτι (hoti)
Conjunction
Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

you
ὑμεῖς (hymeis)
Personal / Possessive Pronoun - Nominative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

are looking for
ζητεῖτε (zēteite)
Verb - Present Indicative Active - 2nd Person Plural
Strong's 2212: To seek, search for, desire, require, demand. Of uncertain affinity; to seek; specially, to worship, or to plot.

Jesus,
Ἰησοῦν (Iēsoun)
Noun - Accusative Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

who
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

was crucified.
ἐσταυρωμένον (estaurōmenon)
Verb - Perfect Participle Middle or Passive - Accusative Masculine Singular
Strong's 4717: From stauros; to impale on the cross; figuratively, to extinguish passion or selfishness.

 

[JLG]

There are two parts in the Bible: if you miss one, you can forget the rest!

Matthew 28:6

He is
ἔστιν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

not
οὐκ (ouk)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

here;
ὧδε (hōde)
Adverb
Strong's 5602: From an adverb form of hode; in this same spot, i.e. Here or hither.

He has risen,
ἠγέρθη (ēgerthē)
Verb - Aorist Indicative Passive - 3rd Person Singular
Strong's 1453: (a) I wake, arouse, (b) I raise up. Probably akin to the base of agora; to waken, i.e. Rouse.

just as
καθὼς (kathōs)
Adverb
Strong's 2531: According to the manner in which, in the degree that, just as, as. From kata and hos; just as, that.

He said!
εἶπεν (eipen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 2036: Answer, bid, bring word, command. A primary verb; to speak or say.

Come,
δεῦτε (deute)
Verb - Imperative - 2nd Person Plural
Strong's 1205: Come hither, come, hither, an exclamatory word. From deuro and an imperative form of eimi; come hither!

see
ἴδετε (idete)
Verb - Aorist Imperative Active - 2nd Person Plural
Strong's 3708: Properly, to stare at, i.e. to discern clearly; by extension, to attend to; by Hebraism, to experience; passively, to appear.

the
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

place
τόπον (topon)
Noun - Accusative Masculine Singular
Strong's 5117: Apparently a primary word; a spot, i.e. Location; figuratively, condition, opportunity; specially, a scabbard.

where
ὅπου (hopou)
Adverb
Strong's 3699: Where, whither, in what place. From hos and pou; what(-ever) where, i.e. At whichever spot.

He lay.
ἔκειτο (ekeito)
Verb - Imperfect Indicative Middle or Passive - 3rd Person Singular
Strong's 2749: To lie, recline, be placed, be laid, set, specially appointed, destined. Middle voice of a primary verb; to lie outstretched.

 

[JLG]

There are two parts in the Bible: if you miss one, you can forget the rest!

Matthew 28:7

Then
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

go
πορευθεῖσαι (poreutheisai)
Verb - Aorist Participle Passive - Nominative Feminine Plural
Strong's 4198: To travel, journey, go, die.

quickly
ταχὺ (tachy)
Adverb
Strong's 5035: Quickly, speedily. Neuter singular of tachus; shortly, i.e. Without delay, soon, or suddenly, or readily.

[and] tell
εἴπατε (eipate)
Verb - Aorist Imperative Active - 2nd Person Plural
Strong's 2036: Answer, bid, bring word, command. A primary verb; to speak or say.

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

disciples,
μαθηταῖς (mathētais)
Noun - Dative Masculine Plural
Strong's 3101: A learner, disciple, pupil. From manthano; a learner, i.e. Pupil.

‘He has risen
Ἠγέρθη (Ēgerthē)
Verb - Aorist Indicative Passive - 3rd Person Singular
Strong's 1453: (a) I wake, arouse, (b) I raise up. Probably akin to the base of agora; to waken, i.e. Rouse.

from
ἀπὸ (apo)
Preposition
Strong's 575: From, away from. A primary particle; 'off, ' i.e. Away, in various senses.

the
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

dead
νεκρῶν (nekrōn)
Adjective - Genitive Masculine Plural
Strong's 3498: (a) adj: dead, lifeless, subject to death, mortal, (b) noun: a dead body, a corpse. From an apparently primary nekus; dead.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

is going ahead of
προάγει (proagei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 4254: From pro and ago; to lead forward; intransitively, to precede (participle, previous).

you
ὑμᾶς (hymas)
Personal / Possessive Pronoun - Accusative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

into
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

Galilee.
Γαλιλαίαν (Galilaian)
Noun - Accusative Feminine Singular
Strong's 1056: Of Hebrew origin; Galiloea, a region of Palestine.

There
ἐκεῖ (ekei)
Adverb
Strong's 1563: (a) there, yonder, in that place, (b) thither, there. Of uncertain affinity; there; by extension, thither.

you will see
ὄψεσθε (opsesthe)
Verb - Future Indicative Middle - 2nd Person Plural
Strong's 3708: Properly, to stare at, i.e. to discern clearly; by extension, to attend to; by Hebraism, to experience; passively, to appear.

Him.’
αὐτὸν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

See,
ἰδοὺ (idou)
Verb - Aorist Imperative Active - 2nd Person Singular
Strong's 2400: See! Lo! Behold! Look! Second person singular imperative middle voice of eido; used as imperative lo!

I have told
εἶπον (eipon)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's 2036: Answer, bid, bring word, command. A primary verb; to speak or say.

you.�
ὑμῖν (hymin)
Personal / Possessive Pronoun - Dative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.