Paul
Takes the Gospel to Cyprus and Asia Minor
ACTS 12:25-14:28
Barnabas and Saul take Mark (12:25)
The closing verse of Acts 12 picks up
the story of the trip of Barnabas and Paul to Jerusalem to deliver the relief
fund, which is mentioned in 11:30. In neither place does Luke give any details
about what happens in Jerusalem. In 12:25, Luke simply notes that Paul and Barnabas return to Antioch
after the relief visit. Luke
mentions that John Mark accompanies them from Jerusalem to Antioch. His presence
will be important to a later disagreement between Paul and Barnabas.
As mentioned earlier, Paul’s trip to Jerusalem
probably occurs after Herod dies. His death may be what makes Paul's trip to Jerusalem safe and feasible. (If Herod imprisoned Peter
to please the Jews, he surely would have put Paul in prison, too, because
that would have pleased them even more.)
The church at Antioch (13:1-2)
We have reached a pivotal point in Luke’s
account of the growth of the church and spread of the gospel. Up to now, Jerusalem
and Judea have been the center of his story. Peter has been the most prominent
person in the narrative. Now, Luke shifts his interest to the church at Antioch.
Luke says that in the Antioch church there are both prophets and teachers — two important
classes of individuals in the church community.
Paul says that prophesying and teaching
are gifts of God, given by him for the proper functioning of the church (Romans
12:4-8). In the outline of church roles Paul describes to the Corinthians, prophets
and teachers are mentioned just after apostles (1 Corinthians 12:28). In the
epistle to the Ephesians, Paul inserts the role of evangelist between that of
prophet and teacher (4:11).
Luke names five prophets and teachers
in Antioch: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen
(who had been raised with Herod) and Saul. Their names show that they come
from a wide variety of social and ethnic backgrounds.
Barnabas
is mentioned first by Luke, as he is the
apostolic delegate and a leading figure in the Jerusalem church (9:27; 11:22-30).
We already know him as a Levite from Cyprus who lived in Jerusalem (4:36-37).
More than this, we know him as "a good man, full of the Holy Spirit and faith"
(11:24).
Simeon
has the Latin nickname Niger, or "the Black."
His name is Jewish, so it is unlikely that he is African, though he may have
had dark skin. The nickname may distinguish him from other Simons in the church, such as Simon Peter.
Lucius
has a Latin name. It’s possible though not
certain that he is a Gentile. He is from Cyrene in North
Africa. Perhaps he was part of the Cyrenian group that first preached the gospel
of salvation to the Gentiles of Antioch (11:20).
Manaen is the Greek form of the Hebrew Menahem, which means
"comforter." He was "brought up with Herod the
tetrarch" (13:1). This is the Herod of the Gospels, whom Jesus once called
"that fox" (Luke 13:32). This Herod was responsible for
the imprisonment and death of John the Baptist (Mark 6:14-28). If Manaean
grew up with him, it is possible that he was taken to the royal court to be
a companion of the prince; such boys were then called "foster brothers."
What a commentary on the mystery and
sovereignty of divine grace that, of these two boys who were brought up together,
one should attain honor as a Christian leader, while the other should best
be remembered for his inglorious behavior in the killing of John the Baptist
and in the trial of Jesus! (F.F. Bruce, The Book of Acts, revised edition,
page 245).
Paul
is mentioned last by Luke, and he continues
to use the Jewish form of his name, Saul. He is last because he is a relative
newcomer to Antioch (11:25). But he will soon take center stage in Luke’s account
while the others, with the exception of Barnabas, will no longer play a part
in the story.
Holy Spirit sets apart (13:2-3)
After introducing us to the leaders
of the Antioch church, Luke tells us that the church is "worshiping
the Lord and fasting" (13:2). He doesn’t explain why the disciples are fasting,
but some reason is probably behind it. Perhaps the church is thinking
of moving its missionary venture beyond the confines of Antioch. Or they have
already decided to do so and are wondering who should lead the endeavor. The
church may be in a special meeting, asking God to make his will known
in the matter. That is exactly what God does. The answer to the mission
question comes from the Holy Spirit, who says: "Set apart for me Barnabas and
Saul for the work to which I have called them" (13:2).
The importance of the present narrative
is that it describes the first piece of planned "overseas mission" carried
out by representatives of a particular church...and begun by a deliberate
church decision, inspired by the Spirit, rather than somewhat more causally
as a result of persecution. (I. Howard Marshall, Acts, page 214)
Luke doesn’t define what this "work" is,
but from subsequent events, it’s clear that it has to do with a mission to the
Gentiles. Neither does Luke explain how the Holy Spirit makes his will known.
Perhaps what happens is that the Spirit moves one of the prophets to name
the missionaries.
Here we have echoes of the Old Testament
prophets bringing God’s message through his prophets. We are reminded of the
story of the Judean king Jehoshaphat and his people who were praying and fasting
in Jerusalem. They were hoping for God’s intervention against a large army coming
against the nation. Then, suddenly, "the Spirit of the Lord came upon" a prophet
who gave God’s will. The nation would be saved without having to fight a battle
with the enemy (2 Chronicles 20:14).
Now, at Antioch, God is showing his will
about another, quite different concern. This new and monumental enterprise of
spreading the gospel around the Roman Empire, particularly to Gentiles, will be no mere human initiative. God
will guide it through the Holy
Spirit. One of Luke’s continuing purposes is to show that the Holy Spirit initiates
and guides the activities of the church. This theme — pointed up in 13:2 — is
a regular occurrence in the first half of Acts (4:31; 8:29, 39; 10:44; 16:6).
Thus, it is through the Spirit that Barnabas
and Paul are separated for the task of evangelizing. Then they are "sent on
their way by the Holy Spirit" (13:4). While the church "sent them off," they
are really dispatched by the Spirit. Luke is showing that Paul’s work will
occur in cooperation and continuity with the church and the other apostles.
Paul is not a lone ranger but a person who respects both the church and the congregation
of Israel, even as he preaches a revolutionary message to Gentiles.
We do not find here...a renegade apostle
who abandons Israel and delivers a suspect gospel to the Gentiles, but an
apostle whose divine commission is confirmed by prophetic election and the
charge of the church, whose activities are not only filled with the prophetic
spirit but mirror those of Jesus and Peter before him, who remains in constant
contact with Jerusalem, and who until the very end of the story tries to convert
his fellow Jews. (Luke Timothy Johnson, The Acts of the Apostles, page
225)
Even after the prophet utters God’s
will regarding Barnabas and Paul, the church continues to fast and pray, no
doubt for God’s continuing guidance. The leaders then place "their hands on
them and sent them off" (13:3). The imposition of hands used on this occasion
shows that the church supports these men as doing God’s will. The Antioch
church leaders, by the laying on of hands, agree that Barnabas and Paul
have the authority to act on behalf of the Christian community at Antioch. The
church leaders’ action of imposing hands is taken on behalf of the entire church
community at Antioch.
In Acts, the leaders of the church make
decisions and take actions that represent its thinking as a whole (1:15, 6:2,
5; cf. 14:27; 15:22). The idea is that the church as a whole, not just the leaders
or a single prophet, is motivated by the Spirit. Both the leadership and the
community together are working under the direction of the Spirit to set apart Barnabas
and Paul for evangelistic work.
Work on Cyprus (13:4)
Luke now begins the story of Paul’s first
missionary journey. The entire trip, perhaps about three years in length, is
described in the 13th and 14th chapters of Acts. Barnabas and Paul leave from Seleucia,
the port city about 16 miles (26 kilometers)
west of Antioch and four or five miles northeast of the mouth of the Orontes
River.
Their destination is the island of Cyprus,
in the northeastern corner of the Mediterranean Sea. The journey by boat is
about 130 miles (210 kilometers), and when the wind is favorable, takes only
one day. Cyprus is about 140 miles (225 kilometers) long and 60 miles (96 kilometers) wide. Cyprus
was once part of the imperial
province of Cilicia. But in 22 B.C. it became a senatorial province,
and in Paul's day is administered by a proconsul.
Cyprus is a sensible place to begin the
church’s outreach program because it is Barnabas’ native land. He is acquainted with its idiosyncrasies, terrain and
people. Christian communities
probably exist on the island and can serve as bases of operation (11:19).
At Salamis and Paphos (13:5-6)
John Mark accompanies Barnabas and Paul
on the journey as their assistant. The fact that he has a family connection with
Barnabas and perhaps is familiar with Cyprus, are probably the reasons he
is taken along. Luke describes him as the "helper" of Barnabas
and Paul. "Helper" translates the Greek word hyperetes, which is used
of a synagogue attendant (4:20).
The first of two Cypriot cities Luke mentions is Salamis, the administrative center of eastern Cyprus (13:5). Salamis
is
located a few miles from the modern city of Famagusta. Barnabas and Paul "proclaimed
the word of God in the Jewish synagogues" of the city (13:5). There is a substantial Jewish population in Salamis, as there
are several synagogues
for Barnabas and Paul to preach in. Paul continues this pattern of beginning
his missionary work in a city by first working within the synagogue (13:14,
46; 14:1, 16:13; 17:1, 10; 18:4, 19; 19:8; 28:17). That is a logical
starting point, for it is a gathering place for people likely to be
interested in a message from Jewish preachers based on the Jewish
Scriptures, about the Messiah.
Proconsul Sergius Paulus (13:7)
The other city Luke mentions is Paphos,
the provincial capital, 90 miles (145 kilometers) southwest of Salamis.
At Paphos, the island’s proconsul, Sergius Paulus, requests a meeting with
the two missionaries. Presumably, Barnabas and Paul preach in the
city for some time before they come to the proconcul's attention.
Luke describes Sergius Paulus as "an intelligent
man," that is, a man of intellectual curiosity and openmindedness — a person
of discernment. As we will see throughout Acts, Luke wants his readers to understand
that Roman officials are sympathetic to the gospel message. Here he says of
the proconsul that he "wanted to hear the word of God" (13:7). Luke doesn’t say
why Sergius Paulus wants to hear the message of these traveling Jews.
Perhaps it is more for the purposes of inquiry, than a desire
to be converted.
At Paphos the Roman proconsul Sergius
Paulus asked them to present their message before him. This was probably meant
to be an official inquiry into the nature of what the missionaries were proclaiming
in the synagogues so that the proconsul might know how to deal with the charges
already laid against these wandering Jewish evangelists and head off any further
disruptions within the Jewish communities. Like a "command performance," the
invitation could not have been refused. (Richard N. Longenecker, The Expositor’s
Bible Commentary, "Acts," page 419).
Luke doesn’t say that Sergius Paulus becomes a Christian. However, he implies that a false prophet
is unable to turn the proconsul
"from the faith" (13:8). Later, when the proconsul sees that Paul causes a sorcerer
to become blind, "he believed, for he was amazed at the teaching of about the
Lord" (13:12). However, is not clear whether this means that he becomes a Christian.
He may have believed in the miracle, but not necessarily the message about
Christ.
Bar-Jesus, the sorcerer (13:8-12)
Whatever Sergius’ Paulus final relationship
with the church may be, Luke seems not to be interested in documenting
it. (Nor does he give us a single scrap of information as to what happens as
a result of Barnabas and Paul preaching in synagogues all across Cyprus.)
Luke’s main interest in the proconsul
is only as the setting for Paul’s confrontation with a magician who is the
proconsul’s court advisor, and who opposes the preaching of the gospel (13:7-8).
Luke gives him two names — Bar-Jesus and Elymas the sorcerer. The meaning of
"Elymas" is not clear.
Josephus mentions a Jewish magician from
Cyprus by the name of Atomos (Antiquities 20:7). He is later employed
by Felix, the procurator of Judea, to entice the married Drusilla to become
his wife (Antiquities 20:142). Some commentators speculate that Bar-Jesus
and Atomos may have been the same person. Bar-Jesus means "Son of Jesus." But,
ironically, he opposes the servants of God. He does this so vehemently and frequently
that Paul finally confronts him, probably at the court of the proconsul.
Paul, filled with the Holy Spirit, says to Bar-Jesus: "You are a child of the devil and an enemy of everything that
is right! You are full of all kinds of deceit and trickery. Will you never stop
perverting the right ways of the Lord?" (13:10). The individual who calls himself
"Son of Jesus" is now shown to be a "son of the devil."
Paul pronounces a curse on the magician, saying he will be temporarily
blinded (3:11). Although Paul brings light to the Gentiles (13:47), he
brings blindness to this obstinate man —an external indication of his
spiritual condition.
The action so impresses Sergius Paulus
that he believes. But this doesn’t necessarily mean he becomes a Christian.
Simon the magician also "believed" upon seeing the miracles Stephen performed
(8:13). Simon was baptized, but Luke
says nothing of Sergius Paulus being baptized. It would be surprising
if he became a Christian.
Luke is more interested in the story
of Bar-Jesus being confronted and cursed by Paul. He is interested in telling
the story not of a conversion, but of the superiority of God’s power over the
magic of the spirit world. Luke wants to show how Paul uses his apostolic authority
to neutralize the evil spirit influence of Bar-Jesus. Luke wants wants his
readers to understand that the power behind the gospel is superior to that of
pagan magic. In the same way, Moses’ miracles in the land of Egypt are more powerful than the magicians’ magic. Paul’s squaring off with Bar-Jesus
is also reminiscent of Elijah confronting and defeating the prophets of Baal
(1 Kings 18:19-40).
Luke probably has another parallel in
mind, this one with the gospel message preached earlier in Samaria. The first
major missionary work in Samaria, this one from Jerusalem, was challenged
by Simon the Sorcerer (8:9-24). In the same way, the first outreach from Antioch
encounters the false prophet Bar-Jesus, who is also defeated.
Saul also called Paul (13:9)
Luke seems to be purposely juxtaposing
names in this section. Bar-Jesus is paired with Elymas. The
proconsul’s name "Paulus" reminds us of Paul, though the sharing of the name
is probably only a coincidence. It is here that Luke tells us for the
first time that Saul is "also called Paul" (13:9). He has referred to him as
"Saul" since he introduced him (7:58). But from now on he will call him only
"Paul." Luke introduces Paul’s two names casually, as though he already
has both names. "Saul" is more appropriate in the Jewish world. But now he
is
moving into the wider Gentile and Roman world, and "Paul" is more suitable.
Luke does not mention whether the preaching
of Barnabas and Paul results in any converts on Cyprus. He says nothing about
the work in general on Cyprus, nor how long the two missionaries remain on
the island. Barnabas and Paul travel "through the whole island" of Cyprus
(13:6). This takes some time. Presumably, they preach in a number
of towns, and teach some converts.
Paul in Perga (13:13)
The missionary group now sails from Cyprus
to Perga in Pamphylia, on the southcentral coast of Asia Minor (13:13). Perga
is a river port on the Cestrus River about 12 miles (19 kilometers) inland
from the seaport of Attalia (14:25). Luke gives no indication that Paul and
Barnabas preach the gospel in Perga or the surrounding area — but they do
preach there on their way back to Syrian Antioch (14:25).
It is during the trip to Perga that Luke
no longer speaks of "Barnabas and Saul." From now on, Paul is usually in first place, ahead of Barnabas. Before this, Barnabas
was usually mentioned
first (11:30; 12:25; 13:2). In the account here, Luke speaks of "Paul and his
companions," which literally means "those around Paul." This expression
indicates that Paul is the leader of the group. Luke appears to be signaling
to his readers that Paul has become the dominant partner in the missionary team. Luke doesn’t explain why the change occurs.
Perhaps it is obvious that the Holy Spirit is working through Paul, as in
the case of his confrontation with the magician. Paul’s speaking may be
getting results, indicating that God is using him in a special way.
John Mark leaves the evangelizing team at Perga and returns to Jerusalem. His departure
will later lead to an argument between Barnabas and Paul, and their permanent split
(15:2). Luke gives no reason for Mark’s departure.
Perhaps John Mark does not like the fact that his uncle, Barnabas, is no longer
the leader of the team. Or he may be in disagreement over some policy
regarding preaching to the Gentiles, or admitting them into the fellowship.
He may even be homesick or afraid of traveling into the hinterland.
Whatever the reason for Mark’s departure, Paul doesn’t like it. He calls it
desertion (15:38).
Pisidian Antioch (13:14)
Paul and Barnabas leave Perga and travel
to Antioch in Pisidia. Luke devotes the rest of chapter 13 to the preaching
of the gospel in the city, and much of his account centers around a single sermon
in a synagogue.
Surprisingly, Antioch of Pisidia is not in Pisidia,
but in Phrygia, near Pisidia. It may be called Pisidian Antioch
because the city is adjacent to, or over against Pisidia (Strabo,
Geography 12.3.31; 12.6.4; 12.8.14). It's about 100 miles
(161 kilometers) north of Perga, some 3,600 feet above sea level. To reach Antioch
of Pisidia the missionaries have to cross the Taurus mountains — a difficult
and dangerous journey. The Pisidian highlands are subject to sudden flooding.
Another danger is from brigands, as the Romans have not yet fully suppressed
the robber clans that call these mountains their home.
Thus, on first view it seems strange that
Paul and Barnabas would struggle to make their way to such an out-of-the-way
town in the center of Asia Minor. Luke doesn’t let us in on Paul’s thinking,
except that it is his goal to preach the gospel in whatever town he can.
Some commentators speculate that Paul or someone in the party became ill
while in Perga, perhaps a victim of malaria that plagues the marshy
coastal strip of Asia Minor. In Paul’s later letter to the churches
in Galatia he says that he
came to them because he was ill (Galatians 4:13).
Some commentators think that Paul contracted
his "thorn in the flesh" at Perga, the illness for which he
beseeches God’s healing
on three occasions (2 Corinthians 12:7). However, one must wonder how a deathly
ill Paul could survive the rigors of crossing the Taurus mountains. Another view is that Paul has a practical
reason for going to Pisidian Antioch: The town sits astride the Via Sebaste, the Roman road from
Ephesus going to the Euphrates.
In the synagogue (13:14-15)
Luke now turns to describe a sermon Paul
delivers in the synagogue in Pisidian Antioch (13:14). Paul’s practice of presenting
the Christian message in the synagogues of Roman cities becomes a regular feature
of his itinerary. Because of this, Paul can put into practice the principle
that the gospel should be given "to the Jew first" (Romans 1:16). The synagogue plays a major role in Jewish
life in the Diaspora. It serves as a meeting place, schoolhouse, library and
court. The synagogue houses the Scriptures and other important writings, so
it is a center of religious education and learning. And, of course, it is
the place where all Jews came to worship.
For these reasons, the synagogue is a
place in which the Christian missionaries can find a receptive audience, primed
for the gospel message. This is true because Gentile proselytes and God-fearers
attend the synagogue as well as Jews. The synagogue-attending Gentiles serve as a bridge to pagan relatives, acquaintances and business associates.
After the reading (13:15)
During the synagogue service, Paul listens
to the reading from the Law and the Prophets. After this is completed,
the synagogue "rulers" ask if Paul and Barnabas have any words of encouragement
for the assembly. One might wonder why these strangers are allowed to speak.
This
is not necessarily their first Sabbath at the synagogue. Thus, they may be known to the synagogue rulers or officials. Paul’s dress or some
other symbol may identify him as a rabbi and Pharisee.
The "ruler" or leader of the synagogue
is usually an elder or leading layman. He takes charge of
organizing and arranging the service and is responsible for maintaining the
building. Luke mentions two individuals who hold the office of ruler, Crispus
(18:8) and Sosthenes (18:17), both in Corinth.
Luke provides us with two vignettes in
which he describes parts of a synagogue service. The first is a service in the
Nazareth synagogue at the beginning of Jesus’ public ministry (Luke 4:16-17).
The other is the one given here at Pisidian Antioch.
From the details Luke gives
and our knowledge of later customs, we can reconstruct the following pattern
of a Jewish synagogue service. It begins with the Shema, summarized in
the phrase: "Hear, O Israel: the Lord our God, the Lord is one" (Deuteronomy
6:4). Prayers follow the Shema. Then comes two readings, one from
the Law and a second from the Prophets. A sermon of explanation and exhortation
is drawn from the second reading, as was done by Jesus at the Nazareth
synagogue (Luke 4:17). The address is given by one or more persons judged
to be competent by the synagogue rulers. Philo in his description of a Sabbath
synagogue service writes, "Some of those who are very learned explain to them
[the audience] what is of great importance and use, lessons by which the whole
of their lives may be improved" (Special Laws 2.62). After the instruction
period is over, the synagogue service closes with a blessing.
Paul's sermon (13:16-41)
A large part of the rest of this chapter
is devoted to Paul’s sermon in the synagogue at Pisidian Antioch. It is one
of three sermons or speeches Luke records for Paul during his missionary
tours (13:16-41; 14:15-17; 17:22-31). This sermon is the only one in a synagogue, and
it is by far the longest of the three.
Luke gives a rather complete summary so he won’t have to repeat himself every
time Paul preaches in a synagogue. In later episodes, Luke simply tells us that Paul
goes into the synagogue to preach, without giving any details
(14:1; 17:2; 18:4).
At most, Luke offers only a sentence
or two, tersely summarizing what Paul says. We can infer that Luke wants his
readers to understand that Paul preaches a similar message in synagogue
after synagogue. If we compare Paul’s sermon in the synagogue at Pisidian Antioch
with other speeches given in a Jewish setting, we find they contain the same
message and similar elements.
It has often been remarked that this
sermon bears a striking resemblance to the speeches of Peter in both outline
and content and to a lesser extent to the speech of Stephen (both contain
a resume of Israel’s history)....It is now widely accepted that all of the
early preaching followed a common pattern that to some extent was based on
rabbinic models. These models, no less than the form of preaching based on
them, were familiar to Paul, and naturally he adopted this pattern himself.
(David J. Williams, Acts, page 229)
Paul’s exhortation here begins with a survey of Israel’s history. Like Stephen, Paul describes how God
dealt with the Jews’ ancestors. However, he begins not with Abraham and the patriarchs,
but with God’s saving grace in the Exodus. Paul then moves on to Israel’s history
in the Promised Land, but he focuses on the life of King David. The reason for
Paul’s emphasis has to do with his being able to proclaim Jesus as the promised
Son of David, using proof-texts about the Messiah from the Hebrew Scriptures.
He then moves the point of
his speech: that through Jesus his listeners have forgiveness
of sins. Paul’s speech ends with an appeal not to reject the Savior and a solemn
warning about the consequences of unbelief.
Gentile who worship God (13:16)
Paul begins by addressing not only the Jews, but also "you Gentiles who worship God" (13:16). Besides Jews, there
are
Gentile proselytes and God-fearers listening to him. Because of their presence,
Paul can fulfill his commission to preach the gospel to the Gentiles by preaching
in the synagogue!
The Gentiles worshiping in the synagogue
are an informed audience, already familiar with the Hebrew Scriptures
and knowing the messianic hopes of the Jews — which have become their hope
as well. Thus, Paul can present his speech as though he is talking to Jews.
These Gentiles already recognize the one true God. There is no need to begin
at the more elementary level of identifying God and contrasting him with the
false gods of the pagans. Later, when Paul talks before purely pagan audiences,
he is forced to take this extra step before moving on to explain that Jesus
is Savior.
God chose our fathers (13:17-20)
Paul’s first point is that God chose
Israel — "our fathers" — to show his grace and mercy (13:17). He wants to emphasize
God’s redemptive activity among the Jews, which would bring him in line
with Jewish interests. Paul’s speech is characteristic of rabbinic models of
exhortation. The recitation of Old Testament history is a kind of confessional
recognizing God’s mighty and merciful hand in the nation’s history. We can see
the same pattern in Stephen’s speech, Matthew’s Gospel and in the book of Hebrews.
Paul is beginning on thoroughly familiar and acceptable ground.
But Paul doesn’t begin his sermon about
God’s redemptive acts with Abraham and the patriarchs. Even Moses is not singled
out for discussion. Paul moves quickly to events in the wilderness, and then
talks about the entrance of Israel into the Promised Land. "All this took about
450 years," Paul says (13:20). This would include
the centuries of sojourning in Egypt (Genesis 15:13; Acts 7:6), the 40 years
wandering in the desert and an additional 10 years conquering the Promised Land
(Joshua 14:1-5).
David, king of Israel (13:21-23)
Paul then recounts events from the period
of the judges until the time of Samuel. This enables him to describe Saul as
the nation’s first king, who was anointed by Samuel. Saul isn’t often mentioned
in surveys of Israel’s history, since he was not a very good example of faith or obedience
to God. Perhaps Paul’s reference to him reflects his personal interest in a
king who bore the same name as he did, and came from the same tribe (Philippians
3:5).
In any case, the reference to Saul’s reign
is only an aside. Paul is much more interested in Israel’s next king, David.
Here Paul lingers over the details, as David’s example is pivotal to his sermon.
Paul quotes God’s testimony of David: "I have found David son of Jesse a man
after my own heart; he will do everything I want him to do" (13:22). This
seems to be a composite quote from at least two Old Testament Scriptures:
1) "I have found David" (Psalm 89:20) and, 2) "A man after my own heart" (1
Samuel 13:14).
For Paul, David is pivotal as the servant
in whom the purpose of God is centered. After picturing David as a man of faith,
Paul says: "From this man’s descendants God has brought to Israel the
Savior Jesus, as he promised" (13:23). Paul’s comment
about David’s "descendants" may be based on an interpretation of 2 Samuel 7:6-16,
which describes a descendant of David in the following words: "I will
be his father, and he will be my son" (verse 14). This passage may be
considered messianic by first-century Jews. It is similar to Psalm 2:7, ("You are my Son; today I have
become your Father"), which is usually considered messianic.
David is a type of the Messiah ("he
will do everything I want him to do") and also the Messiah’s forbearer ("from
this man’s descendants"). The promise of 2 Samuel 7:12-16 refers
to a continuing line of kings. But Paul, and Peter before him, interprets
the verse messianicly, as referring to one king, the Messiah (Jesus). Paul here builds a bridge
from the Jewish expectation of a Messiah — David’s Son — to Jesus as the one
in whom the hope is fulfilled. Paul’s proclamation to the Jews in Pisidian
Antioch is that God has brought forth the Savior-Deliverer from David’s line,
and it is Jesus.
John the Baptist's work (13:24-26)
Paul’s speech skips from David
to the work of John the Baptist. John is highly regarded by the Jews. Some
even thought he was the Messiah (John 1:19-20). Most consider
him a prophet (Matthew 21:26). Paul uses John’s testimony as
a further piece of evidence that the promised Messiah is Jesus. Paul quotes
John’s statement that the Messiah is one who "is coming after me, whose
sandals I am not worthy to untie" (13:25). John clearly pointed out that Jesus
is the Messiah "who takes away the sin of the world" (John 1:29-34).
Paul has made his case about Jesus from
ancient Jewish history and the recent testimony of John. Then he begins to show
why all this is vitally important to his listeners. "Brothers,
children of Abraham, and you God-fearing Gentiles," Paul shouts, "it is to
us that this message of salvation has been sent" (13:26).
Jesus the Savior (13:27-31)
Paul next preaches the
gospel message, that Jesus died for our sins and was resurrected (1 Corinthians
15:1-4). He proceeds to explain that the people and rulers of Jerusalem condemned Jesus and thereby "fulfilled the words of the prophets that are read
every Sabbath" (13:27).
Here is an irony. Jews (and worshiping Gentiles) are in the synagogue every Sabbath listening
to the prophets speak of Jesus. Yet they are unable to recognize that the Scriptures
are pointing to him. By rejecting Jesus, they are fulfilling the scriptures
that foretell his rejection. The very things the Scriptures say should
happen to Jesus, the Jews of Jerusalem carried out (13:29). The people who
want to live in accordance with the Scriptures had fulfilled
the prophecies by (ironically) rejecting God’s messenger!
The Jewish rulers took steps to ensure
that Jesus’ body would not be displayed when the Sabbath began (John 19:31). They
tried to make the tomb secure so the disciples couldn’t steal the body
(Matthew 27:62-66). This is a further irony. The Jews thought they could prove
Jesus to be a fake because they had his body. What they didn’t know was that "God
raised him from the dead" (13:30). His disciples, however, knew he had been
raised because they saw him after his resurrection (13:31). And the
guards became unwitting supporting evidence that the disciples did not
steal the body.
God raised up Jesus to be the Messiah even before his death,
but God also raised him up after his death. And both "raisings"
are predicted in the Scriptures that are read every Sabbath in the synagogues. But
people do not
have to rely on proof-texts from Scripture to prove that Jesus has been raised from
the dead. The resurrection is a verifiable fact because Jesus appeared to his followers over a span of several weeks. "They are now his witnesses
to our people" (13:31).
Interestingly, Paul speaks of others as
witnesses and not himself. That’s because he is not among the original disciples
who saw Jesus over an extended period of time after his resurrection.
Neither did Paul say anything of Jesus’
appearance to him, perhaps because the circumstances were different and he
had not followed Jesus as the others had done or seen him die. So instead
of including himself among the witnesses, he presented himself as an evangelist.
(Williams, page 235)
"You are my Son" (13:32-37)
Paul quotes three more texts and says that they also speak of "raising up
Jesus" (13:33). This raising up is prefigured in Psalm 2:7: "You
are my Son; today I have become your Father" (12:33) This is echoed
when God spoke after Jesus’ baptism: "This
is my Son, whom I love; with him I am well pleased" (Matthew 3:17). Jesus
is
then anointed by the Holy Spirit, "raised up" or assigned to be the Messiah.
With a Jewish audience it had first
to be established that Jesus was the Messiah. The resurrection was the key
to that, hence the emphasis not only of this sermon but of all the early preaching
in Acts. Only with their acceptance of his messiahship could the Jews be expected
to come to grips with the fact and manner of Jesus’ death. For most, however,
his crucifixion remained an insuperable obstacle to accepting him as Messiah.
(Williams, page 237)
Acceptance of Jesus as Savior-Messiah
is the critical difference between those who remain Jews and
those who become Christian Jews. As Paul says, "We preach Christ crucified:
a stumbling block to Jews...but to those whom God has called... Christ the power
of God and the wisdom of God (1 Corinthians 1:23).
Jesus is also "raised up" in another
way. Paul later writes that Jesus "was declared with power to be the Son
of God by his resurrection from the dead" (Romans 1:4). He was already
the Son of God; but after the resurrection, he is declared even more
powerfully to be the Son. Thus, Jesus becomes Savior
of the world by being "raised up" in resurrection. In his synagogue speech,
Paul cites Isaiah 55:3 as his second proof-text: "I will give you the holy and
sure blessings promised to David" (13:34). This, says Paul, refers to "the
fact that God raised him [Jesus] from the dead, never to decay" (13:34).
Paul is moving from discussing
the "raising" of Jesus as a "sending" to his "raising" in the resurrection of
the dead. He does this by claiming that the resurrection itself is the fulfillment
of the blessings promised to David.
In his third prooftext, Paul quotes Psalm
16:10: "You will not let your Holy One see decay" (13:36). Paul understands
this to be a prophetical statement about someone other than David.
After all, David died an ordinary death and his body decayed. But Jesus’ body
does not suffer corruption. His tomb is empty and
his body has not been found. This is the argument Peter used at
Pentecost, even citing the same scripture (2:24-32). Peter is a witness to
the fact of the resurrection, something Paul mentioned earlier (13:31).
Of the three prooftexts, the last one
from Psalm 16:10 is probably the most compelling. It is recognized
as a messianic prophecy. But it contains a strange discussion
about the Holy One, the Messiah, seeing decay — that is, dying. Those who accept
the verse at face value are led to the unmistakable conclusion that
the Messiah had to die. But he would also be resurrected — not
see decay. Jesus fits both qualifications.
Justified from sin (13:38-39)
Paul now comes to the conclusion of his
argument. "Therefore, my brothers," he says, "I want you to know that through
Jesus the forgiveness of sins is proclaimed to you" (13:38). The need for this
forgiveness is a common thread through Acts (2:38; 3:19; 5:31; 10:43; 26:18).
Humans are sinners, and on their own, there is nothing they
can do to change their condition. God must pronounce a person
righteous, and he does so upon one’s acceptance of Jesus as Savior.
This brings us to the concept of "justification,"
discussed in the next verse. Paul says: "Through him [Jesus] everyone
who believes is justified from everything you could not be justified from by
the law of Moses" (13:39). To be justified is a legal way of expressing the
same thing as forgiveness of sin. When a person is justified, he or she is made right with
God, or declared to be righteous in some sense. But only through Jesus will God justify
a person so that he or she is considered righteous.
However, there is a difficulty
with what verse 39 seems to imply about justification. On first view, it seems to say that
justification is needed only for sins that one "could not be justified
from by the law of Moses" (13:39). So the question is, can the law of
Moses justify people from some sins? If that were so, Jesus’ work would be needed
only to make up the difference — to atone for those sins for which observance
of the law could not provide forgiveness.
But this would contradict everything the New Testament says, which demands the all-sufficient work
of Christ. The idea that the law of Moses has power to forgive sins is incompatible
with Paul’s teaching throughout Romans and Galatians (Romans 3:21-28; 5:1, 9;
Galatians 2:16; 3:11). The book of Hebrews makes the point that the law of Moses
provides no justification for sin in any real sense (10:1-4, 11).
Actually, Acts 13:39 does not say that the law can justify anyone. It
might say that you did one certain thing right — you met the legal
requirements in respect to a certain incident in your life —but that cannot
justify you for everything you did wrong. In the final analysis, the law of
Moses cannot provide justification for any sin, period. "Everything" — all
sins — must be atoned for by Christ.
Heed the prophets (13:40-41)
At this point, Paul had said enough about the gospel. He has shown that
Jesus is the expected Messiah, except he came in an unexpected way.
Paul also pressed home the importance of putting one’s faith in Jesus. In
conclusion, Paul warns his hearers about the danger of rejecting God’s offer
of salvation. He concludes by quoting Habakkuk 1:5: "Look, you scoffers, wonder
and perish, for I am going to do something in your days that you would never
believe, even if someone told you."
In its original context, the prophecy of
Habakkuk 1:5 referred to the failure of the nation to recognize the
Babylonian
invasion as the judgment of God for sin. Paul here applies it to any failure
on the part of God’s people to recognize Jesus as having been "raised up" to
be Messiah and Savior. Paul is trying to pre-empt any challenge
to his message. What he is doing is saying: If you are ridiculing and scoffing
at what I’m telling you, here is one of your own prophets who predicts that
you would scoff. So take the prophecy to heart and accept the good news.
The people invite Paul (13:42-45)
After giving his message in the synagogue, Paul and Barnabas prepare to
leave. But many people are interested, and crowd around him. They invite him to talk
further about this topic the next time they gather, that is, the following
Sabbath (13:42). Paul’s speech arouses intense interest
because it gives a unique explanation of the Scriptures, and the people want
to hear more of this message. Of course, Luke wants us to remember that
the unseen Holy Spirit is also at work in the minds of the listeners.
Many Jews and Gentile converts to Judaism
who hear Paul engage him and Barnabas in conversation after the
synagogue service. They want to discuss the topic of salvation further (13:43).
Paul and Barnabas give the crowd further words of exhortation. Luke tells
us they encourage the crowd around them "to continue in the grace of God" (13:43).
Word gets around during the
week about Paul’s message. Luke says "the next Sabbath almost the whole city
gathered to hear the word of the Lord" (13:44). Luke’s expression "the whole
city" does not mean that every person
from Pisidian Antioch is gathering in front of the synagogue. He uses a bit of
exaggeration to make the point that a large crowd gathers to hear this
new doctrine. And strange it must have been: a traveling Jewish rabbi
describing to Gentiles a Jewish Messiah, who died, but was now resurrected,
and is forgiving sins.
But conflict with the synagogue leaders
is looming. When they see the large crowd of Gentiles attempting to get into
the synagogue to hear Paul, they are upset. Luke says "they were filled with
jealousy" (13:45). (The same motive was attributed to the Sanhedrin regarding
the preaching of Peter and John in 5:17.)
We can imagine some of the thoughts in the minds of the synagogue leaders, and some of the faithful. The strange
ideas Paul is preaching are turning out to be more attractive than Judaism.
Proselytes and God-fearing Gentiles might leave the synagogue and no longer
support it financially. Or Gentiles might flood the synagogue and take it over
for their own purposes — to hear about Jesus rather than Moses.
We turn to the Gentiles (13:46-48)
Paul is probably denied permission to
speak during the next synagogue service. At some point, he turns to the unbelieving
Jews and says: "We had to speak the word of God to you first. Since you reject
it and do not consider yourselves worthy of eternal life, we now turn to the
Gentiles" (13:46). This begins a pattern that will be repeated in city after
city: Paul begins his missionary work by preaching in the synagogue. After
he is rejected by the leaders and the majority of the Jewish worshippers, he then preaches to the Gentiles in that city.
Luke records three statements in which Paul says, "I go to the Gentiles." The first is here. It is followed by
one in Corinth (18:6), and a final one in Rome,
which closes the book of Acts (28:28). Paul’s commission includes preaching to
the people of Israel, which he will continue to do. In his mind, the gospel
is always to go to the Jews first and then to the Gentiles (Romans 1:16). Paul
has a special desire to bring the gospel to the Jews in hopes that all Israel
will be saved (Romans 9:1-3; 10:1).
But Paul’s specific mission is to the
Gentiles. On this occasion, he quotes Isaiah 49:6 in support of his contention
that he has been commanded by the Lord to preach to the Gentiles. This scripture
speaks of someone being made "a light for the Gentiles" that he "may bring salvation
to the ends of the earth" (13:47). The words of Isaiah 49:6 were originally
addressed to the Servant of Yahweh, and then they are applied to Jesus (Luke
2:32). Now Paul applies it to the missionaries who are bringing the
good news of Jesus, the Servant. Thus, Paul is saying that the mission of Jesus
(the Servant) is also the mission of the followers of Jesus. It is the task of the new Israel (the church) as the servant of God to bring
the light of the gospel to all peoples.
When the Gentiles listening to Paul hear
that God has purposed to give them salvation, "they were glad and
honored the word of the Lord" (13:48). As many as "were appointed for eternal
life believed" (13:48). This verse suggests that a person cannot simply decide to
believe in Christ. There is a matter of divine election involved (John 6:44;
1 Corinthians 2:14).
That is not to say that salvation is restricted by God in the sense of limiting
it to a few people. God’s purpose is that all people come to a knowledge of
the truth and find salvation (1 Timothy 2:3). However, a person must respond in faith
as the Spirit
leads him or her to saving knowledge. In the words of William Neil:
It is a pictorial way of expressing
the conviction of the sovereignty of God — i.e. that salvation is God’s
gift, and does not depend on man’s efforts. But it is not in any sense narrowly
predestination, as if some are scheduled for salvation and others for damnation;
the Bible constantly stresses the element of free choice: we may accept or
reject the Word of God. (The Acts of the Apostles," page 161)
Jews incite persecution (13:49-52)
Paul and Barnabas meet with great
success in the area around Pisidian Antioch. Luke says, "The word of the Lord
spread through the whole region" (13:49). The Jewish leaders are angry, and
enter a plot with "the God-fearing women of high standing and the leading
men of the city" (13:50). Luke is probably referring to Gentile women who
are adherents of Judaism and their politically connected husbands.
Apparently, the Jews
put pressure on the wealthy women who attend the synagogue. They are probably
urged to convince their husbands, the city’s leading magistrates, to expell Paul
and Barnabas from the area. This is what happens (13:50). Luke doesn’t
say what excuse is given; perhaps the accusation is that the local Jewish community
believes Paul and Barnabas to be heretics.
Since they are not representing Judaism, a legal religion in Rome’s eyes,
Paul and Barnabas are teaching a religion that is not legal. As such,
they should be expelled since they are disturbing the Roman peace.
Upon being expelled, Paul and Barnabas
shake "the dust from their feet" in protest (13:51). This is a gesture that
Jesus himself suggested his disciples practice upon encountering persecution
(Luke 9:5; 10:11).
It was customary for Jews to shake off
the dust of a pagan town from their feet when they returned to their own land,
as a symbol of cleansing themselves from the impurity of sinners who did not
worship God. For Jews to do this to their fellow Jews was tantamount to regarding
the latter as pagan Gentiles. The Christians were demonstrating in a particularly
vigorous manner that Jews who rejected the gospel and drove out the missionaries
were no longer truly part of Israel but were no better than unbelievers. (I.
Howard Marshall, Acts, page 231)
Luke ends his story of gospel preaching
in Pisidian Antioch by saying, "The disciples were filled with joy and with
the Holy Spirit" (13:52). Paul and Barnabas have established a congregation of
believers in Pisidian Antioch. But they are forced to move on, this time to Iconium.
Paul Kroll, 2002
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