The Book of Acts

Paul's First Missionary Journey (13:1-14:28)

Part Three

Sermon Twenty-four in the Series

Jim Bordwine, ThD

Introduction

REVIEW

Currently, we are looking at the missionary travels of Paul as reported by Luke in chapters 13-21 of Acts. I am highlighting the most significant elements in these expeditions to show how Paul established and expanded his ministry among the Gentiles. So far, we have considered two incidents in which Paul and Barnabas were involved after they left Antioch on what is known as Paul's first missionary journey.

01. Paul's Confrontation with a False Prophet (13:4-12)

Under the first point, we looked at an incident which occurred shortly after Paul and Barnabas left Antioch. They made their way to the island of Cyprus where they began to proclaim the gospel. They traveled westward across the entire island and reached the city of Paphos. This was the place where the Roman governor lived. It was here that Paul and Barnabas encountered a Jewish false prophet named “Bar-Jesus.” This man was an advisor to the Roman proconsul, Sergius Paulus.

Bar-Jesus opposed the teaching of Paul and Barnabas. His goal was to prevent Sergius Paulus from embracing the gospel. In that encounter, Paul gave an assessment of this man's character and pronounced a judgment on him. Paul exposed him as a deceiver and hater of truth. God then struck Bar-Jesus with blindness and thereby indicated his true character. At that point, Luke wrote, Sergius Paulus “believed when he saw what had happened, being amazed at the teaching of the Lord.” I noted that this is the kind of language Luke uses to describe acceptance of the gospel. The manner in which the Lord revealed the true nature of Bar-Jesus was one of the elements which drove Sergius Paulus to believe Paul's message. Once again, the forces of darkness were made to give way to the gospel. This is, as I stated, the pattern we've seen since the first chapter.

02. Paul's Sermon to Jews and God-fearing Gentiles (vv. 13:13-43)

Leaving the island of Cyprus, the missionaries traveled in a northwesterly direction into Asia Minor. They arrived in the region known among the Romans as Galatia. Here, in the southern section, a settlement had arisen known as Pisidian Antioch. While in Antioch, Paul and Barnabas followed their custom of attending the synagogue service at which Paul was invited to address the worshipers. As he began, Paul spoke to “men of Israel” and “you who fear God,” which took into account the Jews and certain Gentiles who were worshiping at this synagogue.

In his sermon, Paul declared to them that God had fulfilled His promise to send a Savior and that this promise had been fulfilled recently. Paul stated that the Jews, in their rejection of Jesus as the Messiah, fulfilled the very predictions of the prophets who said that this would happen when He came. The rejection of the Messiah was part of the plan by which He would die for His people and gain their redemption. I noted that Paul emphasized the innocence of Christ and then included the news which was first preached by Peter on the Day of Pentecost and which has been a core component in the Christian message throughout Acts-“But God raised Him from the dead.” The resurrection of Christ was confirmed, Paul insisted, by a number of witnesses who were able to give testimony to the fact that Jesus lived after His crucifixion and burial.

The point of Paul's sermon was to announce to the Jews and God-fearing Gentiles that God had provided for the forgiveness of sins and reconciliation in His Son, Jesus Christ. Paul's final word was a warning to his listeners to repent and believe his message without delay. As Luke indicated, the reaction to Paul's sermon was, generally speaking, positive. The worshipers desired to hear more the following Sabbath.

END OF REVIEW

03. Paul's Turning to the Gentiles (13:44-52)

Paul and Barnabas obviously had significant support among those who attended the synagogue in Pisidian Antioch. The last scene recorded by Luke was one likely to encourage the missionaries greatly. But we know from previous study that the fierce opposition of the Jews is always close at hand. Paul certainly knew about such opposition and had experienced the intensity which the Jews could manifest against those who preached that Jesus was the Messiah. What Luke writes next, therefore, is to be expected. Significant Jewish resistance develops against the missionaries, and the outcome is a judgment against the Jews and a tremendous blessing for the Gentiles.

Let's return to Luke's account:

44 And the next Sabbath nearly the whole city assembled to hear the word of God. 45 But when the Jews saw the crowds, they were filled with jealousy, and began contradicting the things spoken by Paul, and were blaspheming. 46 And Paul and Barnabas spoke out boldly and said, “It was necessary that the word of God should be spoken to you first; since you repudiate it, and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. 47 For thus the Lord has commanded us, 'I HAVE PLACED YOU AS A LIGHT FOR THE GENTILES, THAT YOU SHOULD BRING SALVATION TO THE END OF THE EARTH.'” 48 And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed. 49 And the word of the Lord was being spread through the whole region. 50 But the Jews aroused the devout women of prominence and the leading men of the city, and instigated a persecution against Paul and Barnabas, and drove them out of their district. 51 But they shook off the dust of their feet in protest against them and went to Iconium. 52 And the disciples were continually filled with joy and with the Holy Spirit.

A week has elapsed since Paul and Barnabas spoke in the synagogue. There can be little doubt that much talk took place since that event. When Luke says that “nearly the whole city assembled” to hear the word of God a week later, we can surmise that the activity of the missionaries was on the minds of most citizens (cf. v. 44). Let's remember that this is a Gentile city with a population that does not keep the Sabbath. Nevertheless, on this occasion, the preaching of Paul and Barnabas is the focus of attention.

As Paul was speaking on this Sabbath, the Jews began voicing their hostility (v. 45). As was so often the case when Jesus encountered antagonism from the Pharisees, the root cause of the reaction against the missionaries is jealousy. The Jews saw how interested the Gentiles were in what Paul had to say; they say how the Gentiles gathered around the missionaries asking questions and listening intently-and they were envious. Like Bar-Jesus before them, these Jews did not want the people to listen to this new message; they did not want anyone receiving more attention than they did-at the moment, Paul and Barnabas are receiving a lot of attention and the Jews could not stand such a sight. If the Gentiles were going to show interest in anything, many Jews believed, it should be in Jewish teaching and Jewish practices.

And, as usual, the resistance of the Jews was on a grand scale. Luke says they were “filled with jealousy.” The term used here (pletho) describes situations in which something is as full as it possibly can be (e.g., a wedding hall in Matt. 22:10). When used in connection with emotions-like fear, rage or joy-the word is meant to convey the idea that the person is temporarily overcome with whatever is being described. That which fills the person dominates them for the moment. In this case, the unbelieving Jews were dominated by envy and it was envy which drove them to nearly violent harassment of Paul and Barnabas.

Luke writes that the Jews “began contradicting the things spoken by Paul.” We don't have to wonder what Luke means. He uses the word antilego to describe the way the Jews reacted to Paul. The Greek word lego means “to speak.” Used with the prefix anti, of course, the word means “to speak against, to oppose, to object to.” The word also implies interruption, which probably means that the Jews disrupted the public meeting where Paul was preaching. Moreover, Luke adds, the Jews “were blaspheming.” This word (blasphemeo) is normally associated with speaking against God, but the term itself can refer to slander and insult, one man to another. It is mostly likely, however, that Luke means the angry Jews spoke evil against Jesus as Paul proclaimed Him the Messiah.

We know that the missionaries can demonstrate conviction which keeps pace with that of their enemies when necessary. Paul and Barnabas are encountering opponents who are loud, unruly and dangerous. Therefore, the missionaries' response is equally vigorous. Luke tells us that they “spoke out boldly” when they replied to the Jews who were arguing against them (cf. v. 46). According to the text, Paul and Barnabas declared that the Jews were forfeiting their right to have the gospel preached to them. By turning against the missionaries who were preaching the gospel of Christ, the Jews were determining their fate. In His plan, God had the gospel come to His own people first-that is, those who were in a covenant relationship with Him. But, since they were manifesting a disdain toward the blessed gospel, God's messengers would turn away from them and take the life-giving message to others.

Notice exactly what Paul and Barnabas had to say to the Jews. They state that the Jews are “repudiating” the word of God. The word used here (apotheomai) means “to cast away, to repel, to thrust away from one's self.” This is a charge of deliberately pushing the gospel away, as it were, so as not to be exposed to it. The Jews did not like what they were hearing and it inflamed them. They were determined not to listen themselves and, if possible, prevent the Gentiles from hearing as well. Further, the Jews were told that they apparently “judged themselves unworthy of eternal life,” which indicates what Paul and Barnabas thought about the message they were declaring-it was information which could bring to one everlasting life.

To reject this message would be a serious sin, indeed. It would be a transgression requiring a most serious consequence. The Jews don't realize just how severe the consequence will be: “we are turning to the Gentiles,” Paul and Barnabas tell them. This is a major step in the future ministry of Paul, in particular. Quoting from Isaiah, the missionaries declare that God long ago indicated His plan to bring redemption to the Gentiles (v. 47). The quotation is from the Scriptures of the Jews, so they could hardly declare Paul and Barnabas in error, at least in terms of the quote itself. Isaiah indicated that God would reveal His salvation to the whole earth and this is the message we've seen emerging since the Day of Pentecost. This is part of the message of the gospel-the world has a Savior!

The news that God was bringing salvation to them caused the Gentiles to erupt in worshipful celebration (v. 48). This was such a dramatic contrast to the behavior of the Jews who, as Paul and Barnabas charged, considered the gospel a message to be rejected with anger and hatred. The Jews heard of the mercy of God in the Messiah and they howled in protest and sought to silence the missionaries. The Gentiles heard of the mercy of God in Christ and they rejoiced and glorified God. On that day and at that time, Luke writes, many were brought into the Kingdom according to God's appointment. The word translated “appointed” (tasso), by the way, means “to assign, determine or ordain.” This term refers to that which is decided by another beforehand (the form of the term also indicates this-it is a passive participle, meaning that something decided in the past has a present relevance). It certainly supports the notion that salvation is a matter of God's enabling, not merely a matter of a sinner's choosing. In fact, the way Luke explains it here, God's enabling comes before the sinner's response-that is, the appointment comes prior to the believing.

This episode in Pisidian Antioch appears to have marked the beginning of a broad declaration of the gospel in that area. The word of the Lord continued to prosper as it spread from place to place (cf. v. 49). We can imagine that some of the Gentiles carried news of what happened into areas surrounding the city. The unbelieving Jews, however, worked to stop the gospel, not spread it. Luke states that they instigated a persecution against Paul and Barnabas (v. 50) by “arousing the devout women of prominence and the leading men of the city.” These were Gentile women who had converted to Judaism and certain officials of the local government. The Jews, though few in number, clearly wielded a lot of influence. The result was the expulsion of the missionaries from that district.

Paul and Barnabas weren't quite finished, however. Luke writes that “they shook off the dust of their feet in protest” and traveled eastward to Iconium (v. 51). The act of shaking the dust off one's feet was a custom the Jews understood very well. It symbolized a renunciation of certain people or things. The Jews, for example, would shake the dust off their feet as they left land owned by Gentiles believing they would be defiled by it. This was a highly insulting and provocative act. It showed one's contempt for a person or place. Paul and Barnabas sent a strong message through this deed. The Jews had rejected the missionaries and their gospel; now the missionaries were rejecting them.

The Jews probably thought they had achieved a victory, but the truth is they failed in three respects. First, as already stated in the text, the word of the Lord continued to spread. Not only was the gospel preached in Antioch, therefore, but also in the region surrounding Antioch. Second, a thriving community of believing Gentiles appears to have been left behind by Paul and Barnabas (cf. v. 52). They continued rejoicing and continued experiencing the ministry of the Holy Spirit. Third, Paul and Barnabas weren't stopped, they simply were redirected by these circumstances. They are going to continue doing what they've been doing, namely, preaching the word of the Lord.

Application

For our application, let's consider just two lessons to be gleaned from vv. 44-52. First, we see that when and where the gospel is declared, there are two possible reactions-and sometimes, both reactions occur in the same setting. Having experienced a warm and encouraging reception after his first sermon in Pisidian Antioch, Paul's experience the next Sabbath was decidedly different. In the first instance, Paul and Barnabas were heard and followed; in the second, they were opposed and threatened. Whenever we read stories like this, we are being reminded of the nature of the gospel. To some, it is a message that brings life; to others, it is a message that brings death. In some, the gospel stirs up a sense of thanksgiving; in others, it stirs up an intense anger. In all cases, it is the same gospel message-the same things are declared, the same things are held forth as truthful, the same response called for.

But as Paul's experience demonstrated, that same gospel holding forth that same truth and calling for the same response from all hearers can meet with vastly different reactions. It is not simply the way the gospel is presented which determines what kind of response we are likely to receive; it is not just the person to whom we are presenting the gospel which determines the response. It is the gospel itself. The gospel is a message which declares man's sinfulness and utter hopelessness; it is a message which says that we are under the condemnation of God and cannot escape. According to the working of the Spirit, when this message is heard, some hear it and repent, while others hear it and harden their hearts against it.

Jesus once described this work of the Spirit by comparing it to the wind that blows here and there. He meant that there is no sure prediction of what the Spirit will do when the gospel is announced. The task of the believer is not to attempt to foresee who will respond and who will not, but to be a faithful witness of that gospel in all situations and at all times. We are here to declare the finished work of Christ. What the Spirit does with that declaration is according to the purposes of God. This leaves us with a simple responsibility-we need only be faithful in our representations of the gospel. Since we know that every person is alienated from God and since we know that the gospel is the answer for every person's alienation from God, then we can speak the gospel with confidence knowing that the Spirit will use our witness as He sees fit. The gospel is always relevant because man's condition is the same in every generation.

Second, and as a qualification for what I just said, I want us to look again at Paul's boldness when responding to the enemies of the gospel. What I just said in the first application has to do with our general approach to sharing the gospel. We don't know for sure when or how the Spirit will work, so we concentrate on being faithful witnesses and leave the rest up to the Spirit and the purposes of God. But, this is not to say that we are to exercise no discernment whatsoever as we share the gospel and enter into conversations about it. Let me illustrate what I have in mind by making an observation about Paul.

As you look at the letters Paul wrote to the first century churches, you see a man who had almost unlimited compassion and patience. His epistles reveal that he endured the ignorance of people, the abuse of people and the impatience of people with much grace. Paul was not a hot-headed man, nor was he a man who was quick to explode in a fit of anger at the first sign of opposition. We know that Paul was a reasonable, self-controlled man. Therefore, when we read of these episodes where he did act swiftly and boldly against an individual or a group, we should conclude that his actions were warranted.

It all comes down to a matter, I believe, of what was at stake. When Paul was instructing people, even obstinate people, he was longsuffering because the opposition he faced was not a blasphemous denial of Christ, but a stubbornness or lack of knowledge born of sin. Until the Spirit indicated otherwise, therefore, Paul would expend himself for the sake of those who would listen to his words and receive his letters. At other times, however, the integrity of the gospel was at stake and people's spiritual well-being was at stake-and at those times, Paul was a fiery and fearless defender of the truth. Remember Paul's letter to the Galatians churches; remember his denunciation of heretical teaching among the Colossians. Remember this passage in Acts. Paul charged the Jews in this passage with “repudiating” the word of God. That term referred to deliberately pushing the gospel away. When Paul encountered folks on his missionary journey who knew nothing of Christ, but who would listen, he preached and taught tirelessly. But when he encountered folks who denied what he was saying and who blasphemed Christ and who made it clear that they wanted nothing to do with the gospel, then that was not a time for patience-patience is not called for when the name of Christ and His gospel are being denigrated.

Paul knew the difference between these two scenarios and responded accordingly. We need to be aware that there are such distinctions which call for different reactions from us, as well. There are circumstances when we should give our time-for as long as it takes-to educate someone about the gospel, to answer as many questions as they ask, and so forth. And there are times when forbearance only allows for continued ridicule of the gospel. Knowing how to handle each situation begins with realizing that there are going to be such different reactions to you when you share the gospel-whether it's a planned presentation or a “spur of the moment” response to a question posed by an acquaintance. Where there is interest in the gospel, persistence is required of us. Where there is hostility and mocking, no service is done to the gospel if we simply remain quiet while our opponent rambles on. Sometimes, even if it is uncomfortable, we, too, have to “speak out boldly” like Paul and Barnabas to challenge what is being said-if for no other reason than to protect the souls of those who may be listening.

Related to this second application is the importance of what is being rejected in this passage and, sometimes perhaps, in our experience. The Jews were repudiating the declaration that God had sent a Savior for fallen man. This Savior came into the world, lived, died and rose again to accomplish the rescue of sinners. He suffered and died in the place of those who were truly guilty before God. As a Substitute, Jesus Christ took the place of sinners under the wrath of God. How offensive is it, therefore, when a sinner mocks the name of Christ or talks like His suffering and death were insignificant matters? It is the highest of offenses to reject God's provision of forgiveness and reconciliation in His Son.

So we read that Paul and Barnabas shook the dust off their feet and turned to the Gentiles. They didn't plead with the Jews to reconsider-they allowed them to have what they wanted, which was freedom from hearing the gospel. The missionaries directed their attention to that which seemed more promising, which was the Gentiles who were glad to hear of God's mercy in Christ. This reminds us that there is always someone ready to hear the gospel, always someplace where the gospel will be welcomed. We just need to be perceptive enough to see what God is indicating through His providence.

Conclusion

I like speaking with conviction about standing up for the gospel, about being bold when the opportunity comes. I like urging you to stand your ground with unbelievers when they mock the name of the Savior. But before I get carried away, I always remember what a poor excuse I am of one who would defend the Savior. I was just like those unbelieving Jews until the Spirit made me alive-against the desires of my fallen nature. When I read in this passage of God appointing some to salvation, I know what that means. I know that had God left me on my own, I'd still be living under His condemnation. I would never have turned to Him in Christ if He had not come to rescue me and given me life. The same is true for you-and you know it. Therefore, we ought to be like those Gentiles who rejoiced when they heard the gospel and found out that God was bringing salvation to them.

This sacrament is a celebration. We aren't here to mourn the death of a still-dead Savior. We are here to remember and be glad in a Savior who died and then rose from the dead, a Savior who gave Himself for our sins and who then overcame the consequence of our sin-death-and who now guides us to our home in heaven.