361. ANTIOCH IN PISIDIA: "LO, WE TURN TO THE GENTILES"
"It was necessary that the word of God should first have been spoken to you"
The ecclesia of Antioch in Syria continued to grow with the assistance of the fervent group of prophets and teachers. A major initiative was undertaken through the inspiration of the Holy Spirit Barnabas and Saul were sent to foreign lands, to Cyprus, Pamphylia and Pisidia, where they preached in the synagogues of the Jews. Exasperated by the opposi tion of the Jews, Paul declared, "seeing ye put it from you... lo, we turn to the Gentiles."
Acts 13
"SEPARATE ME BARNABAS AND SAUL" (Acts 13:1-3).
As the Antioch ecclesia grew, there developed also a powerful group of teaching brethren who were labouring together for the edification of the ecclesia and the extension of the gospel. In the list given to us in verse; 1 it is interesting to note that Barnabas is mentioned first and Saul last. In the midst of their solemn worship, the Holy Spirit spake to them "Separate me Barnabas and Saul for the work whereunto I have called them Saul was brought into prominence by God for a new and important work. In the next two chapters the nature of this new work is made: clear: it was he preaching of the gospel in the lands of the Gentiles. At the end of the task when Saul and Barnabas returned to Antioch, the record speaks of "the work which they fulfilled" (14:26; cp 13:41).
So Saul commenced the great commission for which he was chosen: "to bear my name before the Gentiles, and kings and the children of Israel" (9:15).
PREACHING ON THE ISLAND OF CYPRUS (Acts 13:13).
Setting sail from Seleucia, Saul, in company with Barnabas and John Mark crossed the sea to Cyprus. It will be remembered that it was the men of Cyprus and Cyrene who went first to Antioch (11:20). Also Barnabas was a native of Cyprus (4:36), and so the island was a natural starting point. Several important things in relation to the preaching to the Gentiles hap pened on this island:
- Saul commenced his preaching in the synagogue: of the Jews; (v.5); this was his rule: "to the Jew first, and also to the Gentile (Rom 2.10). The Jews were familiar with the Law and the Prophets, which were the basis of Saul's preaching (Acts 26:22).
- Then at Paphos we have the first of several encounters between Saul and a sorcerer. It is clear from Luke's record that Elymas enjoyed considerable authority in the company of Sergius Paulus, the ruler of the island. When he saw that Saul's words were impressing his master, he feared his influence would diminish. Saul's appeal to reason was challenging the darkness of the pagan world and here strangely in a Jewish imposter! Appropriately God struck him with blindness, and he who had claimed supernatural power, himself sought someone to lead him! (13:11; cp. Eph. 4:17-18; 2 Cor. 4:3-4, 6). The prominence given in Acts to encounters with these evil men reveals their power over the society of those times (Acts 8:9-10, 18-24; 16:16-19; 19:13-17).
- At Cyprus Paul, as Saul from then on was known, took the lead, his name being mentioned before Barnabas for the first time (13:13). Here we read of "Paul and his company", whereas before it was always "Barnabas and Saul" (11:30; 12:25; 13:2, 7). From Cyprus onwards Paul is almost always mentioned first. The Roman name 'Paul' is used rather than the Hebrew 'Saul' for now the apostle is moving through predominantly Gentile areas.
After the conversion of Sergius Paulus they sailed north-west to the city of Perga, capital of Pamphylia. At this time John Mark departed from Paul and Barnabas. He return ed to Jerusalem where his home was (v.13; 12:12). Paul viewed this departure as weakness and when Barnabas later "determined to take" Mark with them on their next journey, a sharp dissension arose between them and they decided to part and go separate ways (15:36-40). In later years John Mark regained the respect and praise of the Apostle Paul (e.g. Col. 4:10; 2 Tim. 4:11).
ANTIOCH IN PISIDIA (Acts 13:14-15).
Derbe, Lystra, Iconium and Antioch formed part of the area known as "Galatia". This Antioch (not to be confused with Antioch in Syria; Lesson 10) was some 170 kilometres north of Perga and the route be tween the two cities was a narrow, tortuous path, through the steep slopes of the Taurus mountains. It was notorious for its wayside robbers (cp. 2 Cor. 11:26). Antioch was founded about 300 B.C. by the great builder of cities, Seleucus Nicator, the Macedonian King of Syria, who named it after his wife. When Paul and Barnabas entered the city they would have noted how much Rome had influenced the customs and way of life. It was also a busy metropolis lying on the route to Rome; traders from east and west passed through streets. As a consequence a large Jewish com munity resided there and the synagogue afforded Paul and Barnabas an ideal place to begin the preaching work. After the customary reading of the Law and the Prophets, Paul and Barnabas and fellow Jews were in vited to speak "any word of exhortation for the people". Paul was not slow to seize the opportunity. The scene is like the occasion when Jesus read and preached in the synagogue at Nazareth (Lk. 4:16-30).
PAUL'S SPEECH IN THE SYNAGOGUE AT ANTIOCH (Acts 13:16-41).
We have only a summary of Paul's speech, but it is sufficient to show the main lines of his argument. There are similarities to the speeches of Peter (chapters 2 and 3) and Stephen (chapter 7); there was a unity of thought among the Apostles and thus a united witness. Verses 16-21: Paul recounts the history of Israel from Moses to Saul. "God chose our fathers and exalted the people when they dwelt as strangers in the land of Egypt". This opening statement sets the theme for the address; namely, that at every turn of the nation's history, God had provided for them; but Israel showed consistent ingratitude to the revealed goodness of God. He "nursed them in the wilderness" (margin) for 40 long years. Despite Israel's waywardness, God nonetheless cast out the Canaanites and divided the land to the twelve tribes (v.19). "He gave unto them judges", but "they desired a king" (vv.20-21). In seeking Saul they made a grievous mistake, and the same kind of mistakes had been repeated throughout their history.
Verses 22-23: David was chosen by God to be king. Though he was driven into exile, he subsequently proved to be the finest of Israel's kings (v.22). History revealed that God's choice was always best, even though they had consistently refused it.
Why does Paul dwell on God's choice of leader? The answer is clear from what follows. God had solemnly promised a Son to David (2 Sam. 7). At this point Paul introduces the name of Jesus as the promised seed of David. He was the Saviour of Israel, and God's provision for their needs. We can im agine how the apostle would use the Scriptures to show how the promise to David centred in Jesus. The fact that he belonged to the tribe of Judah, that his birth was attended with wonderful circumstances (Isa. 9:6-7; 7:14), that the town of Bethlehem was the scene of his birth (Mic. 5:2), would all contribute to the evidence that he was the seed of David and the Son of God, as the covenant to David required (2 Sam. 7:12-16).
Verses 24-25: Furthermore Jesus was witnessed by John the Baptist. All Jewry held John to be prophet (Matt. 21:26), so his witness to Jesus would be respected (cp. Jn. 5:32-35). He was the forerunner and he declared the imminent appearance of Messiah; the one promised must have come.
Verse 26: All Paul's audience in the synagogue, both Jews and Gentiles, were invited to consider the issues of salvation! They could not be ignored.
Verses 27-29: Jesus' death and burial fulfilled the Scriptures. His crucifix ion was said by the Jews to nullify his claim to be Messiah, but Paul argues just the reverse € that the Scriptures required that Messiah be slain of men. Passages like Isa. 53, Psalms 22 and 69 would have been quoted here. Ignorance of the real meaning of the Prophets had led to fulfilment of them.
Verses 30-33: Jesus' resurrection likewise fulfilled Scripture. This is the climax of Paul's argument; the gospel of salvation rested on the fact that God had raised him from the dead. There were many witnesses to the undeniable fact (v.31). The message therefore was momentous and wonderful. God had remembered His covenant and raised up a Son of His own, just as He said He would in Psalm 2:7.
Verse 34: This raised Jesus now has eternal life and will not see corrup tion. The "sure mercies of David" involve resurrection and an everlasting covenant: without resurrection the promise to David could never be fulfilled (2 Sam. 7:16; Isa. 55:3).
Verses 35-37: Finally Paul uses Psalm 16:10 to show that Messiah had to be a resurrected man, and one raised soon after death, before corruption had set in. This could never refer to David but is answered in the facts concerning Jesus (cp. Peter's identical usage of Psalm 16 in Acts 2:25-31).
Verses 38-39: Forgiveness of sins was preached in the name of Jesus Christ. Now that he has ascended to the right hand of God, he is the high priest ready to save his people by mediating on their behalf (cp. Psa. 110:1-3). This "forgiveness" or salvation was only for those who believ ed. A humble submission to God was required, not the pursuit of merit and works of Law, which could never make a man worthy of salvation. Here we have the great doctrine of "Justification by Faith", which is the central theme of much of Paul's later writings, especially of his letter to the Galatians (see Lesson 21).
Verses 40-41: A dire warning was given! Perhaps Paul observed a resistance in his audience, for he ended his address with a terrible warning from the prophet Habakkuk (1:5).
THE SEQUEL € A DOOR OF FAITH OPENS TO GENTILES (Acts 13:42-52).
The powerful reasoning of the address produced a deep impression upon both Jews and Gentiles. They earnestly sought a further address the following Sabbath. Many would not wait until then, but remained with the brethren for further instruction.
When the following Sabbath came and almost the whole city assembled to hear them, the Jewish leaders were envious and opposed the work, con tradicting and blaspheming the word spoken. Paul would have no part of such proceedings. He drew attention to the words of Isa. 49:6, which re quired the salvation of God's servant to go to the Gentiles. He said: "Lo, we turn to the Gentiles" (v.46). The Jews determined to thwart Paul's in fluence; they used their influence to rally opposition to Paul and Barnabas, who found themselves subjected to extreme pressures. Finally the Roman authorities, usually tolerant of religion, were called in. They saw the matter as a fanatical religious controversy, and as the problem began with the ar rival of Paul and Barnabas, the solution, they thought, lay in their expul sion from their city. But the disciples were filled with joy at the great work that had been accomplished.
LESSONS FOR US:
- Where the word of God is proclaimed fervently, new opportunities to preach will be found.
- The philosophers of this world seek to influence our minds and pervert us from the right ways of the Lord. Paul's attitude of mind to Elymas is a lesson in resistance.
- We can read the Scriptures daily yet fail to perceive their message or be moved by their appeal (v.27). Our minds and hearts must be in our reading.
- Preaching work is hard work and needs courage and perseverance (vv.13, 45, 50), yet its results can bring joy (v.52).
- Justification by faith, not works of law, allows a man to approach unto God.
REFERENCE LIBRARY:
"Paul, the Apostle" (W. H. Boulton) € Chapter 6
"The Letter to the Galatians" (J. Carter) € Introduction
"The Story of the Bible" (H. P. Mansfield) € Vol. 13, Pages 98-110
"Paul: The Traveller and Roman Citizen" (Ramsay) € Pages 74-85
PARAGRAPH QUESTIONS:
- Tell the story about Elymas the sorcerer recorded in Acts 13.
- What happened to John Mark during Paul's first journey and what did Paul subsequently think of him? What lessons can we learn from this?
- What was the effect of Paul's preaching in the synagogue at Antioch in Pisidia?
- How did Paul, in the synagogue at Antioch in Pisidia, prove from Psalm 16 that Messiah had to be a resurrected man?
ESSAY QUESTIONS:
- What were the significant features of the preaching of Barnabas and Paul in Cyprus?
- Summarise briefly Paul's address in the synagogue at Antioch in Pisidia.