CHAPTER 13
Now in the church at Antioch there were prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen (who had been brought up with Herod the tetrarch) and Saul. Acts 13:1
It is difficult to believe that Antioch was a brand new church and mostly a Gentile assembly. Yet, it seems that the church was led by deeply spiritual people and filled with spiritual power. Antioch was about to do what Jerusalem was seemingly unable to do, and that was to take the gospel out to the Gentile world. Stedman says, “The thirteenth chapter is a turning point in the book of Acts. It is what Winston Churchill would have called one of ‘the hinges of history.’ It marks the beginning of the third phase of our Lord’s great commission…” 1 Let us take note of the varied array of spiritual leaders in this church.
First of all there was Barnabas, the good man filled with the Spirit of God and faith (11:24). As we have seen, he was an encourager and teacher (4:36; 11:23-26). At this point he was the leader and in a real sense, the founder of the church. Then there was Simeon called Niger. This leader may have been from Africa since he was nicknamed “Black.” A number of commentators have felt that this Simeon should be identified with Simon of Cyrene who carried the cross of Jesus (Lk. 23:26).2 This makes a great story, but there is really no evidence that it was true.
There was also Lucius who was actually from Cyrene. Some commentators had tried connect Lucius to Luke himself, but this is also fruitless speculation. Luke was likely from Antioch and there is no evidence he was from Cyrene, or Africa. Then there was Manaen, who had a close connection with Herod the tetrarch. He was likely raised as an adopted brother or possibly a close companion to Herod Antipas.3 He was a Hebrew whose name meant “comforter.” 4 We should note however that by this time Herod Antipas had been deposed (AD 39) and sent into exile. Some commentators feel that much of Luke’s information on Antipas was derived from Manean.5 Guzik makes the sad remark, “One killed John the Baptist and presided over one of the trials of Jesus before his crucifixion. The other became a Christian, and a leader in the dynamic congregation at Antioch.” 6
We should remember that it was some of these gifted men who first began the bold move of preaching to the Gentiles in the first place (11:20). Barnabas was then sent to Antioch to help and guide in the important work. A little later, Barnabas recruited Saul to assist him as the work gained momentum. We remember that Saul was already called by God and wonderfully gifted to work with the Gentiles (9:15-16, 22).
Here these men were said to be prophets and teachers. Utley remarks, “The grammatical construction is such that it is uncertain whether the five men listed were both prophets and teachers or if the first three are prophets and the last two are teachers.” 7 It must be said that although Saul (Paul) was a wonderful teacher of the word, he was certainly one of the greatest prophets of the New Testament. He revealed many mysteries to the church (e.g. 1 Cor. 2:6-7; 15:51-52; Eph. 3:2-6; Col. 1:27).
These men certainly pictured for us the cultural diversity of the city of Antioch. It is important to note also that the church was rapidly becoming an urban movement. The historian, Wayne Meeks has written that within a single decade of Jesus’ crucifixion the village culture had been left behind while the Greco-Roman city had become the dominant environment of Christianity. Wiersbe adds to this, “…At least forty different cities are named in Acts…” 8 Later we will see that Saul or Paul was quite adept at selecting key cities along important Roman roads and centers of communication.
“While they were worshiping the Lord and fasting, the Holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have called them’” (13:2). We should note that both Barnabas and Saul were already called and chosen by God to do the critical work of being the first official missionaries to the Gentile world. The leaders of Antioch were merely acknowledging what God had already decided.
This important decision was taken while the leaders of the church were worshiping and fasting. There was only one fast in ancient Judaism and that was the Day of Atonement. However, First Century rabbinic Judaism had developed two fast days each week. While fasting, or doing without food, was not a requirement of Christianity, it was nevertheless helpful in determining the Lord’s will.
We note here that this group was also worshiping or ministering to the Lord (leitourgountōn). This is a compound Greek word made up of “public” and “work” or “service.” It is from this word that we get our English term “liturgy.” 9 This action not only involved fasting, but worship of the Lord and sincere prayers. It was in this serious, sincere and holy setting that the Lord spoke to the group that they should set aside Barnabas and Saul for the Lord’s work. We forget sometimes that there is a holy service that is to go on for our holy God.
“So after they had fasted and prayed, they placed their hands on them and sent them off” (13:3). Apparently, they fasted and prayed some more, making certain that they had the mind of the Lord, then they laid their hands on the two. We must point out that the Antioch church did not commission Barnabas and Saul. Later Saul (Paul) will make plain that he was not called by men but by God (Gal. 1:1). The laying on of hands was a sort of identification process whereby the church became involved in their future work.10
Guzik remarks, “…many regard this as the first real known missionary effort of the church…They seem to have done this without a committee report, without a demographic analysis, without a marketing survey, without what is sometimes called spiritual mapping. Barnabas and Saul went out without any of these things, only with the call and power of the Holy Spirit.” 11
THE WORK IN CYPRUS
The two of them, sent on their way by the Holy Spirit, went down to Seleucia and sailed from there to Cyprus. Acts 13:4
Obviously, there was no delay on the part of Barnabas and Saul. They immediately headed for the sea. The city of Antioch was located about 15 miles (24 km.) up the Orontes River from the port of Seleucia. It is said that on a clear day one can faintly see the island of Cyprus from the mainland, since it is only some 60 miles away (96 km.). We no doubt remember that this was the homeland of Barnabas (4:36). Also, some members of the church had apparently come from there and had done some limited evangelism on the island (11:19). Cyprus was a Roman province that had been settled from ancient times. It was famous for shipbuilding and for its timber and copper exports. It was fortunate to be directly in the shipping lanes between Syria, Asia Minor and Greece.12 The island had a near-perfect climate. It was sometimes even called Makaria, or Happy Isle.13
“When they arrived at Salamis, they proclaimed the word of God in the Jewish synagogues. John was with them as their helper” (13:5). Salamis, on the east coast of Cyprus, was the principal city and seaport of the island and there they immediately found a Jewish population and some synagogues. We need to take note of the fact that the apostles made great use of the synagogues. The gospel had to be preached first of all to the Jewish people (3:26; 13:46; 17:2; 18:4, 19; 19:8; Rom. 1:16). While their response was not always positive, there were scores of God-fearers and even Gentile proselytes around the synagogues who were quite open to the gospel. It was generally from these that the earliest Gentile churches were formed. The synagogues were really the bridgehead for the apostolic work.14
Luke notes almost as an afterthought that young John Mark, a cousin of Barnabas (Col. 4:10), was also on this mission tour. Barnabas and Saul were specifically sent out by the Holy Spirit. However, there seems to be a hint here that Mark was not specifically sent, but merely came along as a helper.15 The Greek word describing him is hupēretēn, which literally means an attendant or “under-rower.” 16 Perhaps he did the cooking, setting up camp along the way or perhaps he carried some of the baggage. John Mark did undoubtedly have some special qualifications. He was a young eyewitness to some of the gospel events while certainly Saul and perhaps even Barnabas were not.17
“They traveled through the whole island until they came to Paphos. There they met a Jewish sorcerer and false prophet named Bar-Jesus, who was an attendant of the proconsul, Sergius Paulus. The proconsul, an intelligent man, sent for Barnabas and Saul because he wanted to hear the word of God” (13:6-7). We note they traveled the length of the island (about 140 miles or 225 kilometers), no doubt appearing at several synagogues. They ended their journey at Paphos, the provincial capital. The city had a bad reputation since it was a center for the worship of Venus (also known as Aphrodite), who was the goddess of love.18
We might note that travel in this period was made fairly easy because of the extensive Roman road system. Keener says, “Roman roads were good and generally safe during the day, and travel was easier than it ever had been or would be again until close to the modern period.” 19
At Paphos they came upon a Jewish sorcerer named Bar-Jesus. Once again, as with Simon Magus in Samaria, we run into a magician (Gk. magon). Sorcery and other dark arts were forbidden to the Jewish people but we see instances where Jews were involved in such things (19:14). It is very interesting that as the gospel spreads there are powerful spiritual enemies who try to counter it. Jesus speaks about such things in his parable of the tares (Mt. 13:24-30, 36-43). Where Jesus sows good seed of the kingdom the devil comes and sows the counterfeit.20
It is noted that Bar-Jesus was somehow attached to the governor of the island, Sergius Paulus. Since Cyprus was a peaceful senatorial province it was ruled by a proconsul, as Luke correctly states. It was apparently a common practice for astrologers and magicians to be attached to the offices of ruling officials.21
“But Elymas the sorcerer (for that is what his name means) opposed them and tried to turn the proconsul from the faith” (13:8). Here Luke brings out a second name for Bar-Jesus and that is the name Elymas. Bruce thinks it is a Semitic name with a similarity to the title magos.22
“Then Saul, who was also called Paul, filled with the Holy Spirit, looked straight at Elymas and said, ‘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?’” (13:9-10). This is the first occasion in Acts where Luke mentions Saul by his Greek name, Paul (Paulos). Also, this is the last time Paul is addressed as Saul in Acts. Since Paul was moving into almost totally Greek country he would need his Greek name.23 We note that Paul was once more filled with the Holy Spirit as he addresses Elymas. It seems that about every powerful thing done by people in scripture necessitates their being filled with the Spirit. We should therefore not take the command lightly in Ephesians 5:18-20, that we must be filled with the Spirit if we are to adequately serve God.
Here we see the same prophetic gifts in Paul as we earlier saw in Peter. He was able to look directly into the heart of Elymas and see that he was not a child of Jesus but a child of the devil.24 Like his father the devil, he was full of deceit and trickery, for the devil is the father of lies (Jn. 8:44).
“‘Now the hand of the Lord is against you. You are going to be blind for a time, not even able to see the light of the sun.’ Immediately mist and darkness came over him, and he groped about, seeking someone to lead him by the hand” (13:11). Now, just as Peter did to Simon Magus (cf. 8:20), Paul utters a curse over Elymas. It should be noted that this is not a permanent curse but a curse of blindness for a season. God always leaves room for repentance and forgiveness. No sooner is this curse uttered than Elymas began to be blind. A mist and darkness came over him. Bock says that in the New Testament, “This is one of a few ‘miracles of judgment.’” 25
This is another instance where Dr. Luke uses some of his medical vocabulary. Hippocrates, the Greek Father of Medicine, uses this same word here to speak of a dimming of the eyes due to cataracts and other diseases.26 No doubt Paul had to think of his own helpless blindness on the Damascus road as he pronounced this curse. Elymas, the powerful minister of the proconsul was suddenly helpless as a babe and needed someone to lead him by the hand.
“When the proconsul saw what had happened, he believed, for he was amazed at the teaching about the Lord” (13:12). Many have wondered if he really was converted and if his faith survived. Stott remarks that this statement concerning him is totally in keeping with Luke’s general usage of the word “believed” (e.g. 14:1; 17:34; 19:18).27
THE JOURNEY CONTINUES TO ASIA MINOR
From Paphos, Paul and his companions sailed to Perga in Pamphylia, where John left them to return to Jerusalem. Acts 13:13
We note immediately that the team, which was earlier Barnabas and Saul, is now Paul and his companions. From this point on, with the exceptions of 14:14; 15:12; and 15:25, Paul’s leadership is emphasized by listing him first.28 Some commentators have suggested that this did not set too well with Mark, for we see him leaving the team and returning to Jerusalem. Several commentators feel that there were other reasons. Stott suggests that he was just homesick and missing his mother in Jerusalem.29 Paul considered this act of Mark as a desertion and was no longer willing to travel with him (15:38). Obviously, Mark was no mere teenager but was mature enough to travel back across the ancient world to Jerusalem alone.
It was not an entirely lost cause with Mark. The young man fully redeemed himself. Some 20 years later, Mark was with Paul as the later writes to the Colossians from prison. Paul advises them to receive Mark should he come to them (Col. 4:10). Then as he writes to Timothy (2 Tim. 4:11) he says, “…Get Mark and bring him with you, because he is helpful to me in my ministry.” Of course, it was Mark the deserter who finally wrote the gospel under his name.30
“From Perga they went on to Pisidian Antioch. On the Sabbath they entered the synagogue and sat down” (13:14). It is interesting that Paul and Barnabas did not spend much time in Perga or Pamphylia. Many reasons have been suggested for this. It is entirely possible that Paul was already getting sick. When he finally arrived in Galatia he was in a condition that was outwardly contemptable and he was amazed that the Galatians did not despise him for his situation (Gal. 4:13-15). We know that Paul had a physical thorn in the flesh which always bothered him (2 Cor. 12:7-8). However, we do not know that this was the problem. From Galatians it seems to have been something to do with his eyes.
Early tradition suggests that Paul may have had blinding headaches that may have resulted from contacting malaria fever in the coastal strip. Thus, despite the dangers of travel on that particular road, Paul may have headed for the highlands.31 Paul and Barnabas crossed the Taurus range and arrived in the highlands of Pisidian Antioch, about 3600 ft. in elevation (1097 m.). It was an uphill journey of more than 100 miles (160 km.). This was a Roman colony in the province of Galatia and we see that they stayed there for a time.
Antioch of Pisidia was astride the Roman Road Via Sebaste that ran from Ephesus to the Euphrates. It seemed that Paul had a knack for selecting key locations like this as we have said previously. The city was the governing and military center for the southern part of the very large province of Galatia.32
“After the reading from the Law and the Prophets, the leaders of the synagogue sent word to them, saying, ‘Brothers, if you have a word of exhortation for the people, please speak’” (13:15). Barker and Kohlenberger state: “A typical first-century synagogue service would have included the shema…the liturgy of ‘The Eighteen Benedictions,’ a reading from the Law, a reading from one of the prophets, a free address given by any competent Jew in attendance, and a closing blessing…” 33 We must remember that this was a day before newspapers, televisions, e-mails and the like. People depended on travelers for information and it was no doubt of great interest to have travelers originally from the Holy Land.
In most cases there was one ruler in charge of each synagogue, but here we see that there were two. Multiple leaders in some cases also seem to be attested in Jewish inscriptions.34 The ruler of the synagogue was the highest official. He had the general charge over the synagogue and its services. It was his task to keep everything in order and to direct public worship. He chose those who were to do the readings and it was his prerogative to select the one who would deliver the message for the day.35 Marshall notes that this scene, as well as Luke 4:16-21, give us “the earliest known description of the essential features in a synagogue service…” 36
PAUL’S SERMON
Standing up, Paul motioned with his hand and said: “Fellow Israelites and you Gentiles who worship God, listen to me! Acts 13:16
It was a practice in Jesus’ day for rabbis in Israel to teach while seated, but it was apparently a custom in Hellenistic synagogues to stand while teaching.37 Paul’s introduction is very benevolent, addressing fellow Israelites and also the God-fearers who were present. Barclay says of the address: “This is an extremely important passage because it is the only full-length report of a sermon by Paul that we possess. When carefully compared with the sermon of Peter in Acts 2:14-41 the main elements in it are seen to be precisely the same.” 38
We can quickly understand the great advantage Paul had in preaching first to the Jewish people and preaching in their synagogue. The Jewish people had hundreds of years of Bible instruction, so it was quite easy to establish points of contact with them through the scriptures. A similar thing was true with the God-fearing Gentiles or proselytes at the gate as they were called. Paul’s message would also have a great deal of common ground with Gentile proselytes who had fully taken on Judaism as their faith. In other words, Paul was ministering on very fertile ground. While the Jews were often skeptical of the gospel, the God-fearers were delighted to hear that they could come into the faith without subservience to the law and especially without circumcision. It is no wonder that many of the early churches had a high percentage of God-fearing members. This would also help us understand why the early churches were able to grow with such speed and to maintain a reasonably good degree of sound doctrine.
“The God of the people of Israel chose our ancestors; he made the people prosper during their stay in Egypt; with mighty power he led them out of that country; for about forty years he endured their conduct in the wilderness; and he overthrew seven nations in Canaan, giving their land to his people as their inheritance” (13:17-20a ). Paul is carefully building a textual bridge for the gospel. He is connecting the people up with their biblical heritage before he presents the good news of Jesus. Paul had no doubt listened to all of Stephen’s sermon and we see his own sermon seems to be patterned after it to some degree.39 Just as Stephen had done, Paul notes that God had to put up with a stiff-necked people in the wilderness.
Nevertheless, God overlooked their stubbornness as he led them on with outstretched arm (cf. Deut. 4:34). In spite of Israel’s rebellion, God overthrew the nations of Canaan for their sake. These seven nations are enumerated in Deuteronomy 7:1, Joshua 3:10 and Nehemiah 9:8. They are the Hittites, the Girgashites, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites. In spite of Israel’s stubbornness, God freely gave them the land and through Joshua he led them into it. All this took about 450 years.
“After this, God gave them judges until the time of Samuel the prophet. Then the people asked for a king, and he gave them Saul son of Kish, of the tribe of Benjamin, who ruled forty years. After removing Saul, he made David their king. God testified concerning him: ‘I have found David son of Jesse, a man after my own heart; he will do everything I want him to do’” (13:20b-22). In the previous part of this verse the period of 450 years is mentioned. Marshall says of this period: “It seems best to take it of the sojourn in Egypt (400 years), the wilderness wanderings (40 years, verse 18) and the occupation of the land (10 years).” 40 However, Keener does warn us that the 450 years may be a round number.41 This was a customary thing to do with Jewish numbering.
Afterward, God gave judges, then Samuel the prophet and finally, at their insistence, God gave them Saul as their king. Paul tells us that Saul ruled for a period of 40 years. This could also be a round number, however, Keener says, “The forty years of Saul’s reign is taken from early Jewish tradition, also preserved in Josephus.” 42 Unfortunately, Saul did not obey the Lord and his kingdom ended in disaster.
Paul has related all this biblical history in order to get to the reign of David, that one who really was after God’s own heart. The Jewish people well knew that the Messiah would come from David.43 It was this knowledge upon which Paul would build. Of course, David made some mistakes, including adultery and murder, but the redeeming thing about David was that his heart was right in that he always turned back to God.
“From this man’s descendants God has brought to Israel the Savior Jesus, as he promised. Before the coming of Jesus, John preached repentance and baptism to all the people of Israel. As John was completing his work, he said: ‘Who do you suppose I am? I am not the one you are looking for. But there is one coming after me whose sandals I am not worthy to untie’” (13:23-25). From 2 Samuel 7:12-13, the Jewish people knew that God would establish his eternal kingdom on the house of David (cf. Isa. 11:1-2; Jer. 23:5-6). Paul now declares that this very thing has happened and that Jesus is that promised Messiah. Jesus at his coming was introduced by the ministry of John the Baptist (Mt. 3:1-11; Mk. 1:1-8; Lk. 3:15-18; Jn. 1:6-8). Yet, the one coming was much greater than John. No doubt, some people in the congregation had heard of John or perhaps had witnessed his ministry. In Acts 19:1-7, Paul encountered a whole group of people near Ephesus who were still living by John’s teachings.44
We cannot help but note the similarity of Paul’s sermon with that of Stephen’s as well as the Pentecost sermon of Peter. All these sermons had common elements and proceeded along common themes. It may be that many active believers in the First Century had an outline of pertinent scriptures that they could use for evangelism.
“Fellow children of Abraham and you God-fearing Gentiles, it is to us that this message of salvation has been sent. The people of Jerusalem and their rulers did not recognize Jesus, yet in condemning him they fulfilled the words of the prophets that are read every Sabbath. Though they found no proper ground for a death sentence, they asked Pilate to have him executed. When they had carried out all that was written about him, they took him down from the cross and laid him in a tomb. But God raised him from the dead, and for many days he was seen by those who had traveled with him from Galilee to Jerusalem. They are now his witnesses to our people.” (13:26-31).
Again, Paul cordially addresses both Jews and God-fearing Gentiles. He personalizes the message and makes it applicable to his hearers. He then shares the sad and distressing news that the people of Israel and their rulers failed to recognize Jesus. Their leaders arrested him on trumped-up charges and then handed him over to the Romans to be executed. He fulfilled all the prophets had written about him by dying on the cross. Then he was laid in the tomb. But this was not the end of the story. God raised him from the dead and afterward he was seen by many witnesses.
Bruce feels that we can see in this section an outline of the primitive kerygma or proclamation, and that this outline can be traced throughout the New Testament.45 We see examples of this several places in scripture (cf. Lk. 11:32; Rom. 16:25; 1 Cor. 2:4; 15:14; 2 Tim. 4:17). This is the simple message of the gospel.
Barker and Kohlenberger sum up the essence of this message, calling it: “a four-point Christian confession like that in 1 Co. 15:3-5; (1) Jesus was crucified; (2) they ‘laid him in a tomb;’ (3) ‘God raised him from the dead;’ and (4) ‘for many days he was seen by those who had traveled with him from Galilee to Jerusalem,’…who are ‘now his witnesses to our people.’” 46 Later in 1 Corinthians 15:6 Paul will relate how the risen Christ appeared to more than 500 people at the same time.
Meyer points out how the Resurrection is always the keystone of the Christian faith (Psa. 2:7; Isa. 55:3; Psa. 16:10).47 Paul would later say in Corinthians: “For if the dead are not raised, then Christ has not been raised either. And if Christ has not been raised, your faith is futile; you are still in your sins. Then those also who have fallen asleep in Christ are lost. If only for this life we have hope in Christ, we are of all people most to be pitied” (1 Cor. 15:16-19).
Paul brings the message home, mentioning that the essence of the gospel is read every week in the Sabbath services (v. 27). No doubt, that very day someone in the synagogue had read once more some of these very scriptures. Utley says, “This is such a tragic verse. It succinctly summarizes the blindness of the Jews in Jerusalem about the scriptures even though they read them continuously…He came to his own, but his own received him not (cf. Jn, 1:11-12).” 48 Early preachers did not fail to emphasize the offense of the cross and how everyone hanged on a cross became cursed of God (Deut. 21:23).49 It is strange that in recent years many preachers no longer speak of this cross or of its disgrace and shame.
PAUL’S INVITATION
We tell you the good news: What God promised our ancestors he has fulfilled for us, their children, by raising up Jesus. As it is written in the second Psalm: “You are my son; today I have become your father.” God raised him from the dead so that he will never be subject to decay. As God has said, “I will give you the holy and sure blessings promised to David.” So it is also stated elsewhere: “You will not let your holy one see decay.” Acts 13:32-35.
Paul is proclaiming the gospel or the good news to Israel and to the God-fearing Gentiles present. In spite of what Israel had long thought and taught, God really has a Son as Psalm 2:7 clearly states. If Israel had only believed this scripture, long centuries of failure and frustration would have been avoided. God sent his beloved Son here to earth in order that he could die as the salvation for all who would believe. He lived, he died on the cross and he was buried. But according to the good promises in Psalm 16:10, his Holy One would not see decay. He was raised from the dead by the power of God. He now has made an everlasting covenant with David and with all who will believe (Isa. 55:3).
What incredibly good news was the message of Paul! Barnes says, “To a Jew, nothing could be more grateful intelligence than that the Messiah had come; to a sinner convinced of his sins nothing can be more cheering than to hear of a Savior.” 50 We can understand why hundreds, then thousands and finally millions of people gladly accepted the good news of the gospel.
“Now when David had served God’s purpose in his own generation, he fell asleep; he was buried with his ancestors and his body decayed. But the one whom God raised from the dead did not see decay” (13:36-37). It is interesting that Paul here is making the very same argument that Peter made in his Pentecost sermon in Acts 2:29f.51 Both Peter and Paul point out that David could not be speaking of himself not seeing decay, because he did see it. However, the one of whom David spoke did not see decay since he was raised from the dead and now lives forever. Clarke sums it up saying, “David – fell to sleep – and saw corruption – David died, was buried, and never rose again; therefore, David cannot be the person spoken of here: the words are true of some other person; and they can be applied to Jesus Christ only; and in him they are most exactly fulfilled.” 52
Stedman remarks: “They did not understand the scriptures. Here were people who had heard the utterances of the prophets every Saturday, read to them in the synagogue. They knew many of them by heart, but they did not understand them…Psalm 16 clearly predicted that there would come a man who would not ever see corruption, i.e., whose body would not decay, would not disintegrate in the grave.” 53
“Therefore, my friends, I want you to know that through Jesus the forgiveness of sins is proclaimed to you. Through him everyone who believes is set free from every sin, a justification you were not able to obtain under the law of Moses. Take care that what the prophets have said does not happen to you: ‘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’” (13:38-41). What good news, that through Jesus the forgiveness of sins is now proclaimed. People for ages have sought forgiveness for their sins and now it is available. If we can but believe we will be set free from every sin. We can be justified and sanctified through the sacrifice of Jesus. Meyer says, “The doctrine of justification by faith, so closely associated with the work of Paul, is here stated for the first time.” 54 Of course, justification is a legal term meaning that we are acquitted and declared not guilty in the heavenly courts. Jesus made the sacrifice and paid the price for us that we could go free.
Paul points out in verse 39 that the law of Moses could not give us this justification. There were things with which the law could not deal. For instance, Bruce mentions that the law did not grant forgiveness for sins committed with a high hand.55 Also, there was always a real sense in which the saints of old were looking forward to the Messiah for their forgiveness and justification. Quite simply, the blood of bulls and goats could not take away sin (Heb. 10:4). All of Israel’s offerings were mere types and shadows pointing to the Messiah. Bruce concludes, “…In other words, Moses’ law does not justify.” 56
Here Paul gives not only an invitation but a warning taken from Habakkuk 1:5. God is doing something today that people would not believe even if they were told. Paul warns his hearers not to scoff and doubt but to receive the good news. He warns them not to wait and perish in unbelief. For the Jews in the audience, it would be scarcely 25 years until the temple in which they trusted would be totally destroyed and Jewish people would be in grave peril throughout the Roman Empire.
THE RESPONSE TO PAUL’S PREACHING
As Paul and Barnabas were leaving the synagogue, the people invited them to speak further about these things on the next Sabbath. When the congregation was dismissed, many of the Jews and devout converts to Judaism followed Paul and Barnabas, who talked with them and urged them to continue in the grace of God. Acts 13:42-43
It is clear that many of the people who heard Paul preach were touched by his word and wanted to hear more. Involved in this group were many Jews and proselytes as we can see.
The Greek terms sebomenōn prosēlutōn (devout proselytes) simply must be taken to mean “full converts to Judaism.” 57 It seems obvious that many of these had now actually become converts to Christianity, since Paul and Barnabas are seen urging them to continue in God’s grace. The good news of the gospel must have scattered widely in the city.
“On the next Sabbath almost the whole city gathered to hear the word of the Lord. When the Jews saw the crowds, they were filled with jealousy. They began to contradict what Paul was saying and heaped abuse on him” (13:44-45). It sounds like the number of villagers that turned out the next Sabbath could have filled a small stadium. There was great excitement in the air and the people were expectant.
Unfortunately, all the Jewish people were not touched by Paul’s sermon but many were quite angry. Barclay says “…The one thing that infuriated the Jews was that any of God’s privileges could be for the uncircumcised Gentiles.” 58 Thus, there was a great deal of jealousy among the Jews. This is difficult to understand when we consider the scriptures. The Jewish people were clearly called to be a light to the nations (Isa. 60:3). They generally failed at that task and God sent his Servant to be that light (Isa. 42:6; 49:6; 51:4). Now we see the Jews even opposing the light sent from God. Bruce remarks, “…we can readily appreciate the annoyance of the Jewish community at finding their synagogue practically taken over by a gentile audience on this occasion.” 59 And after all, Paul and Barnabas had drawn a much larger crowd than they could ever muster by their own efforts.60
“Then Paul and Barnabas answered them boldly: ‘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). As we have seen previously, it was God’s instruction that the gospel be preached first of all to the Jewish people and then to the Gentiles. All though Acts we will now see the apostles turning to Gentiles after the message is rejected by the Jews (cf. Acts 18:6; 22:21; 26:20; 28:28).
“For this is what the Lord has commanded us: ‘I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth’” (13:47). Here, we see that the Servant, who now is the light, commissioning the apostles to take his light to the ends of the earth. Pfeiffer and Harrison remark, “Here is one of the recurring themes of Acts: At every new and strategic step the gospel is rejected by the Jews but received by Gentiles.” 61
Of course, as we see in these verses, not all of Israel rejected the good news. It was this vision of Gentiles coming into the kingdom that Simeon saw through prophecy when he held the baby Jesus: “Sovereign Lord, as you have promised, you may now dismiss your servant in peace. For my eyes have seen your salvation, which you have prepared in the sight of all nations: a light for revelation to the Gentiles, and the glory of your people Israel” (Lk. 2:29-32).
“When the Gentiles heard this, they were glad and honored the word of the Lord; and all who were appointed for eternal life believed. The word of the Lord spread through the whole region” (13:48-49). We just cannot imagine the joy and happiness felt by Gentiles who otherwise had no hope and were deeply mired in the paganism of their day. The gospel was like a fresh breath from heaven to them. They honored the word by receiving it and by beginning to live it. All who were appointed to life received it. Utley says, “This is a clear statement of predestination (so common in the rabbis’ and Intertestamental Jewish literature), but it is in the same ambiguous relationship as all New Testament passages that relate to the paradox of God’s choice and human’s free will (cf. Phil. 2:12, 13).” 62 This wonderful good news quickly spread throughout the whole area.
“But the Jewish leaders incited the God-fearing women of high standing and the leading men of the city. They stirred up persecution against Paul and Barnabas, and expelled them from their region” (13:50). Robertson says, “The prominence of women in public life here at Antioch is quite in accord with what we know of conditions in the cities of Asia Minor.” 63 Such prominence was not seen in areas under Greek influence. These were proselytes who had a high standing in the community and who could handily influence their husbands, who were community leaders. Keener says, “Ancient sources report that many prominent women were interested in Judaism…partly because they, unlike men, did not have to face circumcision…But their authority was only local, and by going to Iconium Paul and Barnabas move out of their jurisdiction.” 64
It is quite possible that the so-called Judaizers developed from just such instances as this one. They would soon arise to give Paul much grief with the Galatian churches.65 In time, Judaizing movements of differing sorts arose to plague many of the young churches.
The charges against Christianity came from the Jewish and not the Roman world. Often the charge that was brought against the Christians was that they were promoting an illegal religion (cf. 16:20-21; 17:7; 18:13).66
“So they shook the dust off their feet as a warning to them and went to Iconium” (13:51). Shaking off the dust from one’s feet was an old custom in Israel. When Jewish people would return to the land from a foreign country they would often stop at the border and shake the dust of pagan lands off their feet.67 The custom became a religious practice as we see in other scriptures (e.g. Matt. 10:14; Mar. 6:11; Lk. 9:5). Bede remarks, “…the dust was shaken off so that they would take nothing, not even a thing so basic to life, from those who had rejected the gospel.” 68
“And the disciples were filled with joy and with the Holy Spirit” (13:52). Undoubtedly, Paul and Barnabas had received some rough treatment as they were run out of town. In spite of all that, we see them rejoicing. In one sense, they had good reason to rejoice because many new souls had been added to the kingdom. It was their policy to stick around an area and establish the new believers on a firm foundation.69 However, they would have to do that on their return trip.
With this, Paul and Barnabas headed for Iconium, about 45 miles (72 km.) to the southeast. They went on their way rejoicing and being filled with God’s Spirit.