THE
ACTS OF THE APOSTLES AND THE ARCHAEOLOGISTS
Brian Janeway
Gymnasiarchal Law. This important document was discovered in Berea, one of the Macedonian cities visited by the Apostle Paul (Acts 17:10–14). One of the earliest references to politarchs, the early date (167 BC) of the Gymnasiarchal Law attests to the existence of this institution before the Roman conquest of Macedonia in the second century BC. The gymnasium was much more than our modern derivative. It was a school for physical training of youth up to the age of 22, based on a system of numerous rules and regulations enforced by officials known as Gymnasiarchs.
Details in Luke’s account of the Apostle Paul’s visits to Thessalonica, Philippi, Berea and Ephesus are substantiated by archaeology. These facts, many of which are obscure and minute, indicate the writer’s intimate knowledge of ancient Macedonia and demonstrate the historical reliability of the book of Acts.
The Acts of the Apostles provides the historian and the archaeologist a unique opportunity to judge its historical reliability. Indeed, it has been written of the book of Acts:
no ancient work affords so many tests of veracity; for no other has such numerous points of contact in all directions with contemporary history, politics, and topography, whether Jewish, Greek, or Roman (Lightfoot 1889: 19–20).
The Acts and the Gospel of Luke, both traditionally ascribed to Luke, comprise a greater percentage of the New Testament than the writings of any other author, including Paul. Investigating Luke as a reliable historian goes a long way towards evaluating the entire New Testament. This writer sees no reason to question that both the Gospel of Luke and Acts were written by one author, and accepts his identification as Luke, “the beloved physician” (Col 4:14). He apparently traveled with Paul as well, based on the “we” passages of Acts (16:10–19; 20:5–21:18; 27:1–28:16).
While there are many matters, large and small, which demonstrate Luke’s accuracy in Acts, we will focus on a select few from Paul’s travels in Greece. The accounts of missionary visits to the cities of Thessalonica and Philippi, and particularly the names of certain officials, are marvelous illustrations of the historicity of Acts.
Paul and the Politarchs
Luke’s use of titles has often been cited as demonstrating his accuracy and familiarity with local conditions. In Thessalonica, Paul encountered officials known as politarchs (17:6, 8), a Greek title recorded on 17 inscriptions found in that city alone (Free 1992: 274). Elected officials serving on a council of two to five, they were a known institution in Philippi, Thessalonica, Berea and many other cities throughout ancient Macedonia.
In Thessalonica, Paul and Silas encountered hostility from the Jews (17:5) after “some of them were persuaded. .. along with a great multitude of the God-fearing Greeks and a number of the leading women” (Acts 17:4 NASB). Some of Paul’s associates were hauled before the politarchs and accused by the mob of “upsetting the world” (Acts 17:6).
This charge is very similar to the one later brought by the Jerusalem lawyer Tertullus against Paul in Caesarea (Acts 24.5). In that case he said, “this man is a real pest and a fellow who stirs up a plague and disturbances for the Jews throughout the world.” Roman legal expert Sherwin-White (1963: 51) noted similar speech in a famous letter of the Emperor Claudius (AD 41–54) sent to the people of Alexandria, in which he objects to certain Jews, “stirring up a universal plague throughout the world.” The contemporary terminology is obvious. Since the Roman authorities cared little for
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The Roman forum or agora (“marketplace”) at Philippi consisted of public buildings arrayed around a central square. Paul was brought here by the unruly mob (Acts 16:19). Ruins visible today date from the renovations completed during the reign of Marcus Aurelius (AD 161–187). They were laid out over earlier Hellenistic/Roman structures.
religious disputes among the Jews, the charges against Paul were construed into political ones. In doing so they borrowed language used by the Emperor himself.
One of the most richly-textured narratives in Acts took place in Philippi. In this first European city to hear the Gospel. Paul and his group of missionaries arrived after receiving a vision to “come over to Macedonia and help us” (Acts 16:10).
The account is unique since it is one of the so-called “we” passages (16:10–19), inferring the author was present at the mentioned events. Luke described how Paul baptized Lydia and her household, earned the wrath of the locals, and was dragged before the magistrates (16:13–19). Paul and Silas were then beaten and thrown into prison (16:20–24).
Philippi is called a Roman colony (16:12), attested by its mostly Latin epigraphy. This status was granted by Octavian following his nearby battle with Brutus in 42 BC (Hemer 1990:113). Moreover, the city is referred to as “a leading city of the district of Macedonia” (16:12). This is apparently a reference to the Roman subdivision of Macedonia into four districts, a unique feature which has been confirmed by inscriptions. Sherwin-White (1963:51) noted Luke’s designation of Philippi would not have been understood outside of the province, and suggests eyewitness.
Personal details of the Philippi story reveal interesting bits of history as well. Paul and Silas spoke with an assembly of women outside the city gate at riverside where they met Lydia, “from the city of Thyatira, a seller of purple fabrics” (Acts 16:14). The name Lydia is attested as a name both of commoners and those of high prestige. Thyatira was known as an ancient center of dyeing, evidenced by at least seven inscriptions in that city. It continued to be so until the present century.
An ancient commercial connection between Thyatira, one
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This view looks across the forum at Philippi to the ruins of a sixth century church known as Basilica B. The forum measures 300 ft long and 150 ft wide.
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Hellenistic/Roman walls. The major features include a Hellenistic theater to the north, the forum on the south side of the Via Egnatia, and several basilicas dating between the fourth and seventh centuries. Only a fraction of the city has been excavated.
Bema at Philippi. The bema, or tribunal, as it appears today. It is likely that Paul and Silas were brought here before the chief magistrates (politarchs-Acts 16:20) after being dragged into the marketplace (agora) by the unruly crowd. The bema was a common feature of first century Roman cities and Paul is known to have been brought before Gallio at the bema in Corinth (Acts 18:12–18).
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of the “seven churches in Asia” (Rv 2:18–29), and Macedonia is also known (Hemer 1990: 114–115, 231). Women in ancient Macedonia held particularly high status and Paul frequently encountered them. They were counted among his converts in Philippi (16:13–15), Thessalonica (17:4) and Berea (17:12). The women in Thessalonica were referred to as “Greek women of high standing.” Luke’s record is in accord with what we know historically:
the women were in all respects the men’s counterparts; they played a large part in affairs, received envoys and obtained concessions for them from their husbands, built temples, founded cities (Tarn and Griffith 1952:98).
Paul and the Praetors
Finally, in this episode the missionaries were hauled before the praetors (Latin for magistrates) and beaten with rods. The Greek equivalent of this Latin title is stratagoi (16:20, 22, 35, 36, 38), which is the accurately-ascribed term used by Luke. By Roman custom, the praetors had attendants called lictors (Latin) who carried a bundle of rods as their badge. In Philippi, Luke again used the Greek equivalent rabdouchoi or “rod-bearers” (16:35, 38) in describing those who served the praetors (Bruce 1979:2576). Throughout the story, Luke demonstrated his clear understanding of the local situation at Philippi.
Paul and the Asiarchs
A final note on Luke’s historical accuracy is distinctively non-Macedonian. In Ephesus Paul befriended political figures known as Asiarchs (19:31). Among other ancient writers, Strabo speaks of these officials who were chosen from among the wealthiest and most aristocratic in the province. They were expected to finance public games and festivals and usually served one-year terms. Inscriptions attesting Asiarchs have been found in over 40 cities in Asia Minor (McRay 1991:255).
Although Paul’s visits to Ephesus, Thessalonica, and Philippi make up only a small part of the Acts narrative, Luke’s use of official titles and the two detailed accounts exhibited a degree of precision that would seem difficult without being an eyewitness to the events. Moreover, his accuracy compares favorably with other Greco-Roman historiographers.
When we ask whether Luke is trustworthy in his history of the early church in Acts, the answer is a resounding affirmative. Despite the skepticism of the “higher critics,” Luke has earned the benefit of the doubt.
Site of the baptism of Lydia? Modern structures mark the traditional location where “she and her household had been baptized” (Acts 16:15). Today it is well-equipped to accommodate baptism for the modern pilgrim. Located about 1 mi west of the city forum on the Krenides stream, it is also marked by a modern chapel.
Or was this the location of Lydia’s baptism? This stream just outside the east, or Neapolis, Gate of Philippi is believed by some to the correct site. Nearby, four churches have been excavated, the earliest dating to the fourth century. They may preserve an early tradition concerning the Lydia conversion.
When a writer’s accuracy is established by valid evidence, he gains the right to be treated as a reliable informant on matters coming within his scope which are not corroborated elsewhere (Bruce 1985: 2578).
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Could this be the prison into which Paul and Silas were thrown (Acts 16:23–40)? An early tradition holds that this structure was the very place.
The Via Egnatia. This was the “interstate highway” of ancient Macedonia, originally built by Roman Proconsul Gnaios Egnatious, around 130 BC. Paul used this road from his landfall in Neapolis through Philippi, Amphipolis, Apollonia, Thessalonica and then to Berea. It also formed the decumanus maximus (major east-west route) through Philippi.
Bibliography
Bruce, F.F.
1979 St. Paul in Macedonia, Bulletin of the John Rylands University Library of Manchester 61.2:337–54.
1985 The Acts of the Apostles: Historical Record or Theological Reconstruct ion? Aufstieg und Niedergang der romischen Welt 2, Principat 25.3:2569–2600.
Free, J.
1992 Archaeology and Bible History. Grand Rapids: Zondervan.
Hemer, C.J.
1990 The Book of Acts in the Setting of Hellenistic History. Winona Lake: Eisenbrauns.
Lightfoot, J.B.
1889 Essays on the Work Entitled Supernatural Religion. London: MacMillan.
McRay, J.
1991 Archaeology and the New Testament. Grand Rapids: Baker.
Sherwin-White, A.N.
1963 Roman Society and Roman Law in the New Testament. Oxford: Clarendon.
Tarn, W., and Griffith, G.T.
1952 Hellenistic Civilization. London: Arnold.