Click Here to see Lesson 11 Photos

Click Here to return to CBS Home Page

Paul’s First Mission Trip (Part 1)

Last week we talked about the church at Antioch, apparently the first church to include large numbers of Gentiles. Antioch today is the minor city of Antakya, Turkey. But in 300 BC it was founded as the capital city of the Greek Seleucid empire, and in the 1^st century, Antioch was the third largest city of the Roman empire—mostly Greek, but with a large Jewish population. It became one of the four most important centers of the Christian church, but in the 6^th century experienced a massive earthquake, from which it never recovered. In Acts 13 we have a glimpse of the former glory of Antioch.

We ought to define "church." It's usually thought of as a building, according to modern paradigms; but 1^st century "churches" were a body of Christians with no formal meeting hall, gathering in homes . . . or in secret places to avoid persecution.

The church leaders are probably the "prophets and teachers" listed in Acts 13:1: forthtelling prophets who are faithful expositers of the word of God . . . teachers about Jesus—and perhaps Jewish law as well. The list includes:

• Barnabas, who we discussed last week, a Hellenized Jew from Cyprus, the "official emissary" of the Jerusalem church.
• Simeon . . . possibly a Hebraic Jew, since his name is Hebrew.
• Lucius, perhaps the leading "God-fearing" Gentile on the council, since he has a Roman name. He is also from Cyrene, the other place—in addition to Cyprus—from which the missionaries to the Gentiles of Antioch came (Acts 11:20)
• Manaen—or Manachen—another Hebrew name. He is almost certainly a Hebraic Jew, because he was reared with Herod Antipas (who killed John the Baptist). This implies wealth and power . . . whether or not he is a "foster brother" of Herod (as the NIV Study Bible says).
• Saul of Tarsus, another Hellenized Jew, and Barnabas’ principle assistant

Judging from this list, the church is very diverse—and possibly wealthy and influential. They seem to have successfully integrated Jews and Gentiles into a smoothly functioning volunteer organization with an ethnically "balanced" leadership group.

The bible says these five leaders are "worshiping and fasting" (Acts 13:2). One thing on their minds may be the future of the Christian church . . . wondering if the Antioch model for a successful Jewish-Gentile church might be used as a template throughout the Greco-Roman world . . . especially for those places where Christians dispersed after Pentecost and the stoning of Stephen. While "worshiping and fasting," the Holy Spirit tells these five leaders to "set apart Barnabas and Saul" for missionary work.

Hence begins the missionary journeys of Paul . . . Christianity’s greatest evangelism effort. But we should keep in mind how God prepared the world for this spread of the gospel. The Greek empire beginning in the 4^th century BC established Greek as a universal language, in the same way English is today. And the Romans brought political stability and a vast network of military roads. Travel and communications was safer and easier throughout the Roman world in the 1^st century than at any prior time in human history . . . and at any later time until steamboats and railroads of the 19^th century.

Where should Barnabas and Saul begin? Today we know "friend-to-friend evangelism" is the best technique to expand the church. Well, duuhh . . . the Holy Spirit knew that already (Acts 13:4) . . . so the first mission trip started in Barnabas’ home of Cyprus . . . a mere 100 miles by sea from Antioch. Saul started using the Roman name of Paul—probably to appeal to Gentiles. The 3^rd member of the team is Barnabas’ cousin John Mark (Col 4:10)—writer of the gospel of Mark.

Upon reaching Cyprus, the missionaries adopt the pattern used throughout their mission work: they start in the Jewish synagogues. Why? This is another way God prepared the world for the spread of the gospel . . . because the 7^th century BC Babylonian conquest of Jerusalem led to dispersion of Jews to Babylon and all around the Mediterranean Sea, and to the establishment of the synagogue system of worship (since the Babylonians destroyed the Jewish temple). Hence in the 1^st century, Jewish enclaves were found throughout the Greco-Roman world . . . with synagogues where Jews and God-fearing Gentiles gathered to study the scriptures on the Sabbath.

And let’s remember that Jesus, did not come out of nowhere. Jesus was the culmination of over 2000 years of God’s promises to mankind—especially to Abraham, Jacob, and the Jews . . . Jesus was the fulfillment of extensive prophesy of a savior: a Messiah. What better place to start preaching about Jesus than where Jews and "god-fearing" Gentiles gathered to study God’s promises and God’s prophesy: the Jewish synagogues on the Sabbath? (The synagogues also offered a place to meet.)

The team lands at the port of Salamis—nearest Antioch. Beginning there, they witness in synagogues all across Cyprus as they travel west to Paphos.

The situation in Paphos is reminiscent of the story of Philip in Samaria (cf Acts 8): a powerful religious leader is jealous of the Christians. This man is Bar-Jesus, "a Jewish sorcerer and false prophet" (Acts 13:6b) on the staff of the Roman proconsul, Sergius Paulus. That makes it likely the proconsul is a "God-fearing" Gentile . . . and he "sent for Barnabas and Saul because he wanted to hear the word of God" (Acts 13:7b). In Samaria the sorcerer decided to join the Christians, but Bar-Jesus decides to fight them. He disputes Paul and Barnabas with "deceit and trickery" to "pervert the right ways of the Lord" (Acts 13:10b). Paul condemns this "pervert" and says he will be struck blind . . . and he is! That would get Sergius Paulus’ attention! He became a believer—arguably the most politically connected member of the early church—and he probably brings in others as well!

Sergius Paulus is also very special for another reason. Since there is scant secular evidence of people mentioned in the bible . . . anti-Christian "intellectuals"—and their "fellow travellers" in the churches—like to claim bible stories are myths . . . made up like novels. Hence secular evidence of people mentioned in the bible is important . . . not for our faith, I’m sure, but to discredit the discreditors.

For example, no archaeological evidence of Pontius Pilate was found for 1900 years . . . so "de-mythologists" claimed Pilate was a myth! It doesn’t take a rocket scientist to see how critical this is: if Pilate never existed, the story of Jesus’ crucifixion is discredited. But in 1961 Italian archaeologists excavating the theatre at Caesarea found a stone inscribed with Pontius Pilate’s name. Since then, coins have been found confirming Pilate's rule as governor. So Pilate is real . . . and detractors must find other ways to question the gospel stories!

Sergius Paulus is special because he is a biblical character documented by secular evidence. In 1877, an inscription was found near Paphos, bearing Sergius Paulus's name and title of proconsul. Ten years later, his name was also found on a memorial stone in Rome. And the "piece de resistance" is a stone with his name found at Pisidian Antioch; a photo of this stone is posted on the web site.

Returning to the story . . . a subtle shift occurs when Bar-Jesus is made blind after being condemned by Paul. Up until this point, Barnabas has been the leader; references in Acts are to "Barnabas and Saul." Afterward, Paul is the leader—in fact if not in position—and most future references in Acts are to "Paul and Barnabas."

Leaving Paphos, Paul and Barnabas go directly to Pisidian Antioch, making no effort to witness in Perga or any place in between. Scholars speculate Sergius Paulus "recommended" them to his probably-wealthy friends and family in Pisidian Antioch, where he apparently has land holdings . . . so they go there immediately

But at Perga Mark decides to "bail out" and return to Jerusalem. We wonder why? Homesick? Too much work? Opposition—like from Bar-Jesus? Stress? Or is he is uncomfortable with Paul as leader because of his aggressive style . . . preferring the "nice guy" style of his cousin Barnabas. We’ll never know!

When Paul and Barnabas reach Pisidian Antioch, they go to the synagogue on the Sabbath as usual. They wait until invited to speak. I should note that it was a normal part of the synagogue service . . . to ask visitors if they have a "message of encouragement" . . . and it is indeed a "message of encouragement" that Paul brings: news of the salvation of mankind!

Acts 13 is the bible’s first record of a major speech by Paul. He begins by addressing the crowd, and makes it clear who is in attendance: "Men of Israel and . . . Gentiles who worship God" (Acts 13:16). Both groups were familiar with Jewish scripture, and Paul employs the same theme used earlier by Peter and Stephen: Jesus was the Messiah, the fulfillment of Jewish prophesy. Paul starts with that great event defining God’s love for Israel: the Exodus. He then speaks of Jesus as the son of King David . . . prophesied as the Messianic line. He quotes John the Baptist’s proclamation of Jesus as Messiah: John’s influence extended far beyond Israel (cf Acts 19:3). And as Paul builds to his climax, he includes a line that seems so appropriate for Diaspora Jews and Gentiles of Pisidian Antioch: "The people of Jerusalem and their rulers did not recognize Jesus, yet in condemning him they fulfilled the words of the prophets that (you hear) read every Sabbath" (Acts 13:27). Paul uses Jesus' Resurrection as proof Jesus is Messiah, quoting Messianic prophesy from Psalms and Isaiah 53. Then he delivers the "punch line":

Paul’s point strikes home. "Many of the Jews and devout converts" may have becomes believers then an there (Acts 13:43)—and those who did not believe at least found Paul’s remarks so thought-provoking that he was invited to speak again the following Sabbath.

Imagine living in a medium-sized city before radio or TV or automobiles; there weren’t a lot of distractions. Jews were a small minority in Pisidian Antioch . . . but imagine the impact on people in general of the news that foreigners were in the synagogue talking about "forgiveness of sins" through a Jew who had been raised from the dead! Who wouldn’t want to be there the next time they came to speak?!

So "on the next Sabbath almost the whole city gathered to hear the word of the Lord" (Acts 13:44). The web site has a picture of the foundations of the synagogue where Paul spoke; it's not large . . . and must have been packed like a subway during rush hour . . . with people outside, unable to get in!

Paul never got a chance to speak. Instead: "When the Jews saw the crowds, they were filled with jealousy and talked abusively against what Paul was saying" (Acts 13:45).

What, really, is their problem? What did Paul say that makes them "jealous" . . . that causes them to speak "abusively"? We have only the record of Luke in Acts . . . but the net result is Paul and Barnabas accuse the Jews of rejecting the word of God and threaten to go to the Gentiles (Acts 13:46); and the Gentiles were glad to learn salvation was available to them (Acts 13:47-48)

In this context, two things seem to stand out from Paul’s speech. First, he says "justification" does not come from following Jewish oral law, but through believing in Jesus. "Justification" is usually defined as righteousness gained by forgiveness of sins . . . and since the Jews "hang their hat" on legalistic compliance with the oral law, this would hit them where it really hurts. It could make them "abusive."

The second point is a corollary of the first . . . Paul’s emphasis on salvation of the Gentiles without having to follow the Jewish oral law could, surely, make the Jews "jealous." "God-fearing Gentiles" were 2^nd class citizens in the synagogue: even if they understood the written scriptures as well as any Jew, the complex rules of the oral law were legal precedents . . . with no law books to study. It was like a rabbi’s secret wisdom . . . dispensed on a case-by-case basis. Gentiles would constantly make mistakes . . . constantly be corrected by the rabbi. So when Paul says belief in Jesus trumps following the oral law, he is undercutting the power of the rabbis. It’s like when Martin Luther challenged the pope’s power of excommunication . . . and took away the "club" popes had used over the people for centuries!

Nevertheless, although Paul and Barnabas didn’t get a chance to speak in the synagogue, it seems their message of Gentile salvation got out anyway, because "the word of the Lord spread through the whole region" (Acts 13:49).

This made the Jews especially angry, and they "incited the God-fearing women of high standing and the leading men of the city" (Acts 13:50a). The rabbis presumably built on years of relationships to influence the "God-fearing" Gentile women against Paul and Barnabas—and from what I’ve read, Gentile women were more receptive to becoming Jews than their husbands because they were not the ones required to be circumcised! The rabbis also appealed to pagans of influence . . . who presumably didn’t care about a religious dispute within the Jewish community, but were concerned that outsiders were disrupting the peace of Pisidian Antioch. So this unholy alliance of devout Gentile women and pagan Gentile men causes Paul and Barnabas to be "expelled them from the region" (Acts 13:50b) . . . a situation that becomes familiar as we continue through Acts.

Yet "the disciples were filled with joy and with the Holy Spirit" (Acts 13:52). They were run out of town, but they were justifiably proud of their success in bringing people to Jesus—and planting the seed for future church growth.

In the next lesson, I want to talk about verse 51: "They shook the dust from their feet in protest." That phrase carries too much significance to skip over . . . but we don’t have time tonight. And we will discuss Paul’s and Barnabas’ visit to Iconium, Lystra, Derbe, Perga, and Attilia . . . then their return to Antioch.