Acts Chapter 13.

Acts Chapter 13.

Under the prompting of  the Holy Spirit a new expansion of the Church is initiated at Antioch.       (Syrian).  B-D. 40.

           

At Syrian Antioch, the Holy Spirit sets apart Barnabas and Saul to evangelize the Gentiles.                                                                    13:1-3.

The mission in Cyprus.                                            13:4-12.  B-D. 285.

The mission in the Roman Province of Galatia.   13:13-14:24.  B-D. 446.

The mission in Pisidian Antioch.                            13:13-52.  B-D. 40.

           

This chapter records the mission that completely threw open the Church to the Gentiles.  This was theologically the final stage of the Church's expansion.  The Gospel is now preached to pagans who had no previous attachment to Judaism.  Their acceptance of the Gospel in no way associated them with the Synagogue.  Pagans hear the Gospel and are brought into the Church.  The Church would continue to spread geographically and grow numerically, but it now reached its complete expansion theologically when pagan believers were received into its fellowship.  That pagans who believed might share in the Kingdom of God was a new and decisive theological development.  The Church on the theological plane reached its greatest possible dimension when it admitted pagans who believed.

           

Previously the Gospel had been preached to God-fearers and to Gentiles who associated themselves with the Synagogue, but it now becomes an established theological principle that the Gospel should be preached to all men.  It was on this missionary journey that this final stage was reached.  The Church at Jerusalem did not initiate this new move, but the Council at Jerusalem could follow no other course than to confirm the principle and practice that the Holy Spirit had already made clear to Paul and Barnabas.

           

Luke's account emphasizes the governing activity of the Holy Spirit.  Paul and Barnabas had been directed by the Holy Spirit in a marked way.  The guidance and direction of the Holy Spirit is emphasized in this part of Luke's narrative as nowhere else.  In this final step the preaching of the Gospel to rank pagans, it was important that the specific leading of the Holy Spirit be made known by the prophetic utterances.

           

This first journey is commonly called the First Missionary Journey of Paul.  It is convenient to divide Paul's missionary activities into 3 or 4 journeys, but it is not at all certain Luke intended any such arrangement.

           

Moreover, this journey had a special character of  its own, for in it the precedent is established that the Gospel be preached to all pagans without requesting they submit to the demand of Judaism.  This move took place under the Holy Spirit's direction and it was providential that the journey should be followed by the Council of Jerusalem, where it received the confirmation of  the apostles and the Church at Jerusalem.

           

The Missionary Journey.

*   Departure from Antioch.        13:4.   Seleucia is a port of  Antioch.  B-D. 1158.

*   Arrival at Cyprus.                    13:4-13.  B-D. 285.

Salamis.                                      13:5.        B-D. 1124.                        

Paphos.                                       13:6-12.   B-D. 925.

           

The missionaries meet a bad Jew, Bar-Jesus, (B-D.133), and an honourable proconsol, (B-D.1036), named Sergius Paulus (B-D. 955).  Paul and Barnabas avoided friction with rulers and sought the goodwill of Roman Officials.  The book of Acts reflects a favourable opinion of such officials and there is a pro-Roman feeling in the Book.

           

In this chapter the name Paul takes the place of Saul, and from now on, he is the leader of the missionary team.

*   Pisidian Antioch.                   13:13-52.  B-D. 40.

Antioch was in the Roman province of Galatia and the city enjoyed the status of a Roman colony. (B-D. 342).  Bruce observes that Paul gives importance to the introduction of the Gospel into Roman colonies, e.g.  Pisidia Antioch, Lystra, Philippi and Corinth.

Paul's sermon in the Synagogue at Pisidian Antioch.   This sermon may have been typical of Paul's preaching to Jews.  The sermon anticipates three problems concerning the Messianic Kingdom.

a.  The kingship of David must again be set up.

b.  Jerusalem must become the world-centre from which God's power and glory must go forth.

c.  In the Messianic Kingdom the Law of Moses shall become binding for all men.

 These three expectations were fundamental to the Jewish conception of the Messianic Kingdom.   

This threefold conception of the Kingdom represents the threefold problem behind Paul's sermon and in his message we discern his answer to them.  Paul's sermon shows that the Gospel is the answer to these problems.  His reply moves along these lines:-

*   Jesus is the Seed of David whom God raised up as Saviour.  13:22-24, 33-34. 

God has raised Jesus from the dead and established Him as the Messianic King. 

In the resurrection of Jesus, has been fulfilled the sure mercies promised to David. See Psalms 2 and 16:10.  Compare Acts 13:33.

           

*   It was at Jerusalem that all these things concerning Jesus were fulfilled. 13:27-31.  The book of Acts underlines the central role of Jerusalem in respect to the fulfilment of the promised salvation.

           

*   The Law is superceded by the proclamation of the forgiveness of sins through the risen Lord.  The Law was rightly superceded since it was inadequate and ineffective as a way of justification.

The superiority of the Gospel is seen as to:

Its range - "everyone."

Its realization - "justified."

Its reception - believeth. 13:38-39.

           

Theological Assessment.

           

*   Christology.   The idea of fulfilment is emphasized.  The promised Salvation was accomplished in Jesus Christ.  The resurrection (13:33) has a central role in this fulfilment.  God fulfilled the promised Salvation in raising up Jesus from the dead.

           

*    Holy Spirit.    The sovereign activity of the Holy Spirit is underlined.

                                        He called.                 13:2.

                                        He sent forth.           13:4.

                                        He filled.                   13:9.

           

A new step is taken, the pagans become the principle outreach in evangelism.  It is important to see that this was the deliberate decision of the Holy Spirit in the Church at Antioch.  The Holy Spirit gave this new direction a special and significant form, speaking through notable prophets in the Church at Syrian Antioch.  No such special communication is given at 15:40.  On that occasion Paul must have had the leading of the Spirit, but the leading of the Spirit is not mentioned.  But in Acts 13:1-3 the sovereign leading of the Spirit is underlined and it takes a solemn, special and official form.  Paul and Barnabas become, under the Holy Spirit's command, the personal representatives of the Church at Antioch, for the proclamation of the Gospel among pagans.

           

In the book of Acts the universal expansion of the Church and the opening of the doors of the Kingdom to all men is affected under the leadership and action of the Holy Spirit.  This brings us to the principle aim of the book of Acts, to show how the apostolic Church developed and opened its doors to all men, under the direction and power of the Holy Spirit.

           

*   Evangelism.    The Jews at Pisidian Antioch rejected the Gospel.  The message of Paul aroused great interest in the city, but the enthusiasm of the Gentiles (13:44,48) stirred the Jews to jealousy (13:50).  The conversion of large numbers of Gentiles would mean a predominately Gentile Church.  The Jews could not accept such a possibility, nor a situation in which the Law of Moses no longer held the place it had in the Synagogue.  The Jew regarded the Law as the supreme revelation of God.  To think it could be superseded was blasphemy.  Therefore they opposed most violently the mission of Paul which endangered the supreme Law.

           

The Gospel was first of all, preached to Jews, for they had a privilege place in the Divine purpose.  But they had also the power to thrust the Gospel from themselves and this they did counting themselves unworthy of eternal life.  God did not deny them the power to reject the Gospel.

           

The Apostolic Decision.  13:46.   This decision, or resolve, is reiterated in the book of Acts.  See 18:5-7;  19:8-9;  28:23-28.  "We turn to the Gentiles." 13:46.  These words have changed the course of history.  This was the first occasion when the apostles deliberately turn from the Jews to the Gentiles.  It marked a distinct advance in the history of the Church.  Up to this moment the Synagogue had been chiefly the sphere and instrument in evangelism.

           

The Gentiles who received the Gospel were mostly devout people who worshipped and were instructed at the Synagogue.  But now a new step is taken, for the large crowd who came to hear Paul and Barnabas that day had no association with the Synagogue.  The great majority of them had never entered such a place.

           

These pagan people were glad to hear the Word of God, but the Jews opposed their hearing and receiving the Word.  Jewish hostility was soon aroused against the apostles, their message and their preaching to the Gentiles.  Paul and Barnabas had no doubts as to the right course.  They must preach to these hungry pagans the Word of Life.  Their spiritual hunger and eagerness to hear was proof of their right to hear and believe.  While the hostility of the Jews, was proof of their unworthiness of eternal life.  13:46.

           

This was a decision of considerable consequence, for it would mean the formation of Gentile churches distinct from the Jewish community and quite independent of the Synagogue.  In the decision they made Paul claims Dominical guidance, 13:47, for the Lord who speaks through His Spirit, is the Lord who spoke through the Scriptures.  The Lord, who had directed all things from the beginning of human history, was working out His far-flung purpose.

           

The Salvation of the Gentiles was no afterthought in the mind of God, but His express command through the Old Testament prophet (Isa.49:6).  So when Paul quotes these Old Testament words, spoken by God to His servant, he identifies the preachers of the Gospel, as one with the Isaianic servant of Jehovah.

           

Luke attaches great importance to Paul's discourse in chapter 13.  It gives the programme of his preaching.  Paul's sermon presents a crisis, the Jews are rejected and the prophetic promises are fulfilled in respect to the Gentiles.  The Jews were privileged with a special role in the history of Salvation, but they misunderstood it.   Their rejection of the Gospel did not stop the fulfilment of God's purpose to save the Gentiles.  In spite of the opposition of the Jews, the fact clearly emerges in the book of Acts that the Gospel is for all men.  Salvation is for all. 13:47.

           

"The uttermost part of the earth."  Isa.49:6.    The language is theological rather than geographical, for the "uttermost part of the earth" stands in contrast to Jerusalem, the centre of the knowledge and worship of God.  In that city all things concerning Christ were fulfilled.  The uttermost part of the earth, in the thought of the book of Acts, may point to Rome as the city that ruled the Gentile nations and theologically regarded as situated on "the uttermost part of the earth." 

           

In the book of Acts we learn how the Gospel was brought from Jerusalem to Rome and how it came to pass that Jerusalem, the central topic of prophetic oracles fell aside in the development of the mission to the Gentiles.  This state of things continues until the times of the Gentiles are fulfilled.  (Luke.21:24.).

           

In these developments Luke sees the purpose of God.  The Gentiles that believed were such as were appointed to eternal life, 13:48.  Luke introduces the idea of foreordination here, to emphasize that the salvation of the Gentiles was no fortuitous event, but that it was all in God's plan.  The sovereignty of God is underlined by such phrases as "the counsel of God," verse 36, "the grace of God," verse 43, "the word of God," verse 44 and 46, while the phrase "the word of the Lord," verse 49, suggests the purpose of God in all that occurred.  The Lord, the God of Israel and the Lord of History, is now proclaimed.  Israel's true role was realized in Jesus Christ alone.