Wayside Gospel Chapel: Antioch

Showing posts with label Antioch. Show all posts

Monday, September 29, 2014

Pastor's Sermon Notes: The Conclusion of Paul’s Second Journey, and the Beginning of the Third (Acts 18:18-23)

The Conclusion of Paul’s Second Journey,

and the Beginning of the Third

Acts 18:18-23

¹⁸ And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow. ¹⁹ And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews. ²⁰ When they desired him to tarry longer time with them, he consented not; ²¹ But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus. ²² And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch. ²³ And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.

Introduction:

The travels of Paul and others recorded in these verses bring us to the end of what is referred to as his second missionary journey, and the beginning of the third.

Outline:

I. The Conclusion of the Second Missionary Journey (18:18-22)

II. The Beginning of the Third Missionary Journey (18:23)

Transition: Observe how focused Paul is on his goals.

I. The Conclusion of the Second Missionary Journey (18:18-22)

1. From Corinth to Syria (18:18)

2. In Ephesus (18:19-21)

3. From Caesarea to Antioch (18:22)

1. From Corinth to Syria (18:18)

And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow.

1) The Extension of His Ministry at Corinth

And Paul after this tarried there yet a good while,

2) The Departure from Corinth

and then took his leave of the brethren,

3) The Destination of Syria

and sailed thence into Syria,

4) The Inclusion of Priscilla and Aquila

and with him Priscilla and Aquila;

5) The Nazirite Vow

having shorn his head in Cenchrea: for he had a vow.

2. In Ephesus (18:19-21)

¹⁹ And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews. ²⁰ When they desired him to tarry longer time with them, he consented not; ²¹ But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.

1) His Purpose for Aquila and Priscilla (18:19a)

¹⁹ And he came to Ephesus, and left them there

2) His Ministry at Ephesus (18:19b-c)

but he himself entered into the synagogue, and reasoned with the Jews

3) His Refusal to Remain (18:20)

²⁰ When they desired him to tarry longer time with them, he consented not

4) His Reason for Leaving (18:21a-c)

²¹ But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem

5) His Desire to Return (18:21d-e)

but I will return again unto you, if God will

6) His Departure from Ephesus (18:21f)

And he sailed from Ephesus

3. From Caesarea to Antioch (18:22)

And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch.

1) His Arrival in Syria

And when he had landed at Caesarea

2) His Fulfillment at Jerusalem

and gone up, and saluted the church

3) His Return to Antioch

he went down to Antioch

II. The Beginning of the Third Missionary Journey (18:23)

And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.

1. At Antioch

2. Back to Galatia and Phyrgia

3. The Effect of His Ministry

1. At Antioch

And after he had spent some time there,

2. Back to Galatia and Phyrgia

he departed, and went over all the country of Galatia and Phrygia in order,

3. The Effect of His Ministry

strengthening all the disciples

Ask the questions.

Search the Scriptures seeking for the answers.

Answer the questions.

Ask the questions:

(who, what, when, where, why, how, so what)

1) Who needs to be strengthened?

2) What does it mean to be strengthened?

3) When do we need to be strengthened?

4) Where do we go for strength? Where do we look for strength?

5) Why do we need to be strenthened?

6) How are we strengthened?

7) What difference does it make whether we are strengthened or not?

Search the Scriptures seeking for the answers:

Acts 14:21-22 - 21 And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch,

22 Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.

Acts 15:32 - And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them.

Acts 15:41 - And he went through Syria and Cilicia, confirming the churches.

Acts 16:5 - And so were the churches established in the faith, and increased in number daily.

Acts 16:40 - And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed.

Dt. 3:28 - But charge Joshua, and encourage him, and strengthen him: for he shall go over before this people, and he shall cause them to inherit the land which thou shalt see.

Lk 22:32 - But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.

Lk 22:43 - And there appeared an angel unto him from heaven, strengthening him.

[Dan. 11:1 - Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him.]

Rom. 15:1 - We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.

Rom. 16:25 - Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,

1 Cor. 1:25 - Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.

1 Cor. 4:10 - We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised.

2 Cor. 1:15 - And in this confidence I was minded to come unto you before, that ye might have a second benefit;

2 Cor. 12:10 - Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.

2 Cor. 13:9 - For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection.

1 Th. 3:2-3 - 2 And sent Timotheus, our brother, and minister of God, and our fellowlabourer in the gospel of Christ, to establish you, and to comfort you concerning your faith:

3 That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto.

1 Th. 3:13 - To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.

1 Th. 4:18 - Wherefore comfort one another with these words.

1 Th. 5:14 - Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men.

2 Th. 2:17 - Comfort your hearts, and stablish you in every good word and work.

2 Th. 3:3 - But the Lord is faithful, who shall stablish you, and keep you from evil.

1 Pt. 5:10 - But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.

2 Pt. 1:12 - Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.

2 Pet. 2:14 - Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:

2 Pet. 3:14-18 - 14 Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.

15 And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you;

16 As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.

17 Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness.

18 But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.

2 Jn. 9 - Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.

Rev. 3:2 - Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.

Answer the questions:

1) Who needs to be strengthened?

disciples - all disciples

2) What does it mean to be strengthened?

“more firm and unchanging in attitude or belief” [1]

3) When do we need to be strengthened?

We never outgrow our need for strengthening

4) Where do we go for strength? Where do we look for strength?

To Christ and to His Word, to one another in the Church

5) Why do we need to be strenthened?

Because of our weakness

Because of what we are facing and will face

Because of our sinful tendencies

6) How are we strengthened?

By the power of Christ through His Spirit, His Word, and His Church

7) What difference does it make whether we are strengthened or not?

We will be susceptible to false teaching and falling away otherwise

Conclusion:

Heb. 11:32-40 - 32 And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: 33 Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, 34 Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.

35 Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: 36 And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: 37 They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; 38 (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth. 39 And these all, having obtained a good report through faith, received not the promise: 40 God having provided some better thing for us, that they without us should not be made perfect.

He 12:12- 13 - 12 Wherefore lift up the hands which hang down, and the feeble knees;

13 And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.

[Is. 35:3-4 - 3 Strengthen ye the weak hands, and confirm the feeble knees.

4 Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompence; he will come and save you.]

Complete outline:

I. The Conclusion of the Second Missionary Journey (18:18-22)

1. From Corinth to Syria (18:18)

1) The Extension of His Ministry at Corinth

2) The Departure from Corinth

3) The Destination of Syria

4) The Inclusion of Priscilla and Aquila

5) The Nazirite Vow

2. In Ephesus (18:19-21)

1) His Purpose for Aquila and Priscilla

2) His Ministry at Ephesus

3) His Refusal to Remain

4) His Reason for Leaving

5) His Desire to Return

6) His Departure from Ephesus

3. From Caesarea to Antioch (18:22)

1) His Arrival in Syria

2) His Fulfillment at Jerusalem

3) His Return to Antioch

II. The Beginning of the Third Missionary Journey (18:23)

1. At Antioch

2. Back to Galatia and Phyrgia

3. The Effect of His Ministry

1) Who needs to be strengthened?

2) What does it mean to be strengthened?

3) When do we need to be strengthened?

4) Where do we go for strength? Where do we look for strength?

5) Why do we need to be strenthened?

6) How are we strengthened?

[Sermon preached 21 SEP 2014 by Pastor John T. “Jack” Jeffery at Wayside Gospel Chapel, Greentown, PA.]

Resources on Acts:

G. K. Beale and D. A. Carson, eds., Commentary on the New Testament Use of the Old Testament (Grand Rapids: Baker Academic, 2007), pp. 513-606.

Paul Barnett, The Birth of Christianity: The First Twenty Years, After Jesus, Vol. 1 (Grand Rapids: William B. Eerdmans Publishing Co., 2005).

Darrell L. Bock, Acts, Baker Exegetical Commentary on the New Testament, eds. Robert W. Yarbrough and Robert H. Stein (Grand Rapids: Baker Academic, 2007).

F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 2nd ed. (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1951, 1952).

I. Howard Marshall, Acts: An Introduction And Commentary, Vol. 5 in Tyndale New Testament Commentaries, gen. ed. Leon Morris (Downers Grove, IL: InterVarsity Press, 1980; 2008 reprint).

David G. Peterson, The Acts of the Apostles, in The Pillar New Testament Commentaries, gen. ed. D. A. Carson (Grand Rapids: William B. Eerdmans Publishing Co., 2009).

John B. Polhill, Acts, Vol. 26 in The New American Commentary, gen. ed. David S. Dockery (Nashville, TN: Broadman & Holman, Publishers, 1992).

Eckhard J. Schnabel, Acts, Vol. 5 in the Zondervan Exegetical Commentary on the New Testament, gen. ed. Clinton E. Arnold (Grand Rapids: Zondervan, 2012).

William H. Willimon, Acts, in Interpretation: A Bible Commentary for Teaching and Preaching, series ed. James Luther Mays, New Testament ed. Paul J. Achtemeier (Louisville, KY: Westminster John Knox Press, 2010).

Resources on Paul:

Kenneth E. Bailey, Paul Through Mediterranean Eyes: Cultural Studies in 1 Corinthians (Downers Grove, IL: IVP Academic, 2011).

F. F. Bruce, Paul: Apostle of the Heart Set Free (Grand Rapids: William B. Eerdmans Publishing Co., 1977).

D. A. Carson, The Gagging of God: Christianity Confronts Pluralism (Grand Rapids: Zondervan, 1996), pp. 496-501.

W. J. Conybeare and J. S. Howson, The Life, Times and Travels of St. Paul, 2 vols. in 1, unabridged American ed. (New York: E. B. Treat U Co., 1869); on Google Books at http://books.google.com/books?id=Bn1CAAAAIAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 12 FEB 2013].

Adolf Deissmann, Paul: A Study in Social and Religious History, 2nd ed., trans. William E. Wilson (New York: Harper Torchbooks, n.d.).

F. W. Farrar, The Life and Work of St. Paul (New York: E. P. Dutton and Co., 1889); on Google Books at http://books.google.com/books?id=RB2KeCSM6KsC&printsec=frontcover#v=onepage&q&f=false [accessed 12 FEB 2013].

Bruce N. Fisk, “Paul: Life and Letters”, in The Face of New Testament Studies: A Survey of Recent Research, ed. Scot McKnight and Grant R. Osborne (Grand Rapids: Baker Academic, 2004), pp. 283-325.

Richard B.Gaffin, Jr., "Acts and Paul", 46 lectures (MP3 format), WTS Resources Media Center on Westminster Theological Seminary at http://wts.edu/resources/media.html?paramType=audio&filterTopic=5&filterSpeaker=10&filterYear=2005 [accessed 20 MAR 2013].

Frank J. Goodwin, A Harmony of the Life of the St. Paul According to the Acts of the Apostles and the Pauline Epistles (New York: American Tract Society, 1895); on Google Books at http://books.google.com/books?id=YgpEAAAAYAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 12 FEB 2013].

Richard N. Longenecker, The Ministry And Message Of Paul (Grand Rapids: Zondervan, 1971).

Richard N. Longenecker, Paul, Apostle Of Liberty (New York: Harper & Row, 1964).

Richard N. Longenecker, ed., The Road From Damascus : The Impact Of Paul's Conversion On His Life, Thought, And Ministry (Grand Rapids: Eerdmans, 1997).

Richard N. Longenecker, Studies In Paul, Exegetical And Theological (Sheffield : Sheffield Phoenix Press, 2004).

J. Gresham Machen, The Origin of Paul's Religion: The James Sprunt Lectures Delivered at Union Theological Seminary in Virginia (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1925).

Leon Morris, The Apostolic Preaching of the Cross (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1955).

John Pollock, The Apostle: A Life of Paul, 3rd ed. (Colorado Springs: David C. Cook, 1969, 2012); also published as The Man Who Shook the World (Wheaton: Victor Books, 1972; originally The Apostle: A Life of Paul, New York: Doubleday, 1969).

Stanley E. Porter, Paul in Acts, in Library of Pauline Studies, gen. ed. Stanley E. Porter (Peabody, MA: Hendrickson Publishers, Inc., 1999; 2001 reprint of The Paul of Acts: Essays in Literary Criticism, Rhetoric and Theology, in Wissenschaftliche Untersuchungen zum Neuen Testament 115, by Mohr Siebeck, Tubingen).

W. M. Ramsay, The Cities of St. Paul: Their Influence on his Life and Thought (New York: A. C. Armstrong and Son; London: Hodder and Stoughton, 1908); on Google Books at http://books.google.com/books?id=JryEbmKool0C&printsec=frontcover#v=onepage&q&f=false [accessed 13 FEB 2013].

W. M. Ramsay, Pauline and Other Studies in Early Christian History (New York: A. C. Armstrong and Son, 1906); on Google Books at http://books.google.com/books?id=-1ZJAAAAYAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 13 FEB 2013].

W. M. Ramsay, St. Paul the Traveler and the Roman Citizen, 10th ed. (London: Hodder and Stoughton, 1907); on Christian Classics Ethereal Library (CCEL) at http://www.ccel.org/ccel/ramsay/paul_roman.html [accessed 13 FEB 2013].

W. M. Ramsay, The Teaching of Paul in terms of The Present Day: The Deems Lectures in New York University (London: Hodder and Stoughton, 1914); on Internet Archive at http://ia600404.us.archive.org/2/items/teachingofpaulin00rams/teachingofpaulin00rams.pdf [accessed 13 FEB 2013].

A. T. Robertson, Epochs in the Life of Paul: A Study of Development in Paul's Character (Grand Rapids: Baker Book House, 1974).

Eckhard J. Schnabel, Paul The Missionary: Realities, Strategies And Methods (Downers Grove, IL: IVP Academic, 2008).

Udo Schnelle, Apostle Paul: His Life and Theology, trans. M. Eugene Boring (Grand Rapids: Baker Academic, 2003; trans. from Paulus: Leben und Denken, Berlin: Walter de Gruyter GmbH & Co., n.d.).

Thomas R. Schreiner, Paul, Apostle of God's Glory in Christ: A Pauline Theology (Downers Grove, IL: IVP Academic, 2001).

James Stalker, The Life of St. Paul, (Edinburgh: T. & T. Clark, 1885; rev. ed. 2010 by Kessinger Publishing from 1912 ed.); on Google Books at http://books.google.com/books?id=vT0HAAAAQAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 7 FEB 2013].

James Ironside Still, St. Paul on Trial (London: Student Christian Movement, 1923).

End Notes:

[1] Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament: Based on semantic domains (electronic ed. of the 2nd edition.) (677). New York: United Bible Societies. See also Günther Harder, Vol. 7: Theological dictionary of the New Testament. 1964- (G. Kittel, G. W. Bromiley & G. Friedrich, Ed.) (electronic ed.) (653–657). Grand Rapids, MI: Eerdmans.

Monday, June 16, 2014

Pastor's Sermon Notes: Mission Accomplished! (Acts 14:21-28)

Mission Accomplished!

To Derbe Then Back -

the Report to the Sending Church:

“God opened the door of faith to the Gentiles!”

Acts 14:21-28

²¹ And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, ²² Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. ²³ And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. ²⁴ And after they had passed throughout Pisidia, they came to Pamphylia. ²⁵ And when they had preached the word in Perga, they went down into Attalia: ²⁶ And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled. ²⁷ And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles. ²⁸ And there they abode long time with the disciples.

Introduction:

God opens doors. God also closes doors.

Here we hear of “the door of faith”.

Have you ever heard a missionary report? This is when a missionary sent out by a local church comes back to that church to report on what God has done in the part of the world that missionary was sent to. That is exactly what is happening in the last three verses of this passage.

Outline:

I. The Requirements for Church Planting (14:21-23)

II. The Return through the Asian Provinces (14:24-25)

III. The Report to the Antioch Church (14:26-28)

I. The Requirements for Church Planting (14:21-23)

1. Preach the Gospel (14:21)

2. Confirm the Disciples (14:22)

3. Ordain the Elders (14:23)

1. Preach the Gospel (14:21)

And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch,

No modern translation reduces the sense of “discipled” in the second participle here to mere teaching as the KJV does. “Made many disciples” is the norm in 20th century translations. Even this begs the question concerning how this is done, and perhaps would have been better advised to leave it at “discipled” or “discipling”. Reducing this to teaching as in the KJV rendering, “had taught many”, leaves out the first requirement of Mt. 28:19, i.e., “baptizing them in the name of the Father, and of the Son, and of the Holy Ghost”. Certainly discipling involves “teaching them to observe all things whatsoever I have commanded you” (Mt. 28:20), but this second aspect of the commanded discipleship by Christ is included with and follows on the first, that of baptism.

There is a difference between preaching and teaching, but here, specifically, there is a difference between preaching the Gospel to unbelievers, here specified as the “city”, and discipling believers, here referred to as “many”. They preached the Gospel to the entire city. They discipled those who responded positively to that Gospel preaching in faith by baptizing them as Christ instructed, and teaching them what Christ commanded.

“… mind you now, there are only about an hundred and sixty miles from Tarsus, Paul’s home, and another way back to Antioch in Pisidia. So, what would you think these guys would do? Do you think they would go home?

Well, that’s the difference between being wise and being an apostle. So, what they did was

they went back from where they had come. And so, they went to Lystra, again, where he had been stoned. They went to Antioch.”

- S. Lewis Johnson, “Faith Healing at Lystra” (Acts 14:1-28), pg. 16 (Dallas, TX: Believers Chapel, 2008).

2. Confirm the Disciples (14:22)

Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.

(1) The Focus of the Confirmation

(2) The Manner of the Confirmation

(3) The Goal of the Confirmation

(1) The Focus of the Confirmation

Confirming the souls of the disciples,

What is the nature of this “confirmation”?

In other words, what does it mean to “confirm”?

(2) The Manner of the Confirmation

and exhorting them to continue in the faith,

Notice how the HCSB structures this verse, “…strengthening the disciples by encouraging them to continue in the faith and by telling them…”.

(3) The Goal of the Confirmation

and that we must through much tribulation enter into the kingdom of God.

“Well, they found out that it was not too healthy to stay at Lystra, at that particular time, so

they went on to Derbe, a small time, the home of Gaius. And there, the Apostle and Barnabas spent their time, “Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.” And he didn’t need to give any illustration about the tribulations, which one must experience before entering into the kingdom of God.

Incidentally, that’s a very revealing statement that indicates that the kingdom of God still lies

in the future.”

- S. Lewis Johnson, “Faith Healing at Lystra” (Acts 14:1-28), pg. 16 (Dallas, TX: Believers Chapel, 2008). [1]

This may raise questions in some Bible students minds, for example:

What is intended here by the phrase, “the kingdom of God”?

a) An “already” spiritual or heavenly kingdom?

Some would assume a purely spiritual and already present “kingdom” established by Christ at His first advent, and especially by His ascension which terminated that first advent.

b) A “not yet” earthly kingdom?

Others would assume an earthly kingdom established by Christ at His second advent.

Neither understanding is totally without merit, yet neither understanding exhausts the Biblical theology of the kingdom. Certainly neither of these views satisfactorily explains what is intended by “the kingdom of God” here.

Why is this expressed as something yet future, as the goal of the Christian life, and not as something that we have already been “translated into”?

a) Kingdom in a present sense:

Col. 1:12-14 - 12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: 13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: 14 In whom we have redemption through his blood, even the forgiveness of sins:

Heb. 12:28 - Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:

Rev. 1:9 - I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.

b) Kingdom in a future sense:

2 Tim. 4:18 - And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen.

Jas. 2:5 - Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?

2 Pet. 1:11 - For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.

Also, in this sense are many New Testament passages which tie the kingdom to the concept of an inheritance, with this understood as something to be received or entered into in the future.

What about the kingdom of God?

Would you be someone who would want to get there?

Do you want to enter God’s kingdom?

Would you like to know how that is going to happen?

WE must through much tribulation enter into the kingdom of God!

We MUST through much tribulation enter into the kingdom of God!

We must through MUCH tribulation enter into the kingdom of God!

We must through much tribulation enter INTO the kingdom of God!

Continue in the faith! Do not draw back!

Do not quit! Don’t surrender! Continue in the faith!

As Winston Churchill said, “…never give in, never give in, never, never, never-in nothing, great or small, large or petty - never give in except to convictions of honour and good sense. Never yield to force; never yield to the apparently overwhelming might of the enemy.”

- speech at Harrow School (29 OCT 1941); on The Churchill Centre at http://www.winstonchurchill.org/learn/speeches/speeches-of-winston-churchill/103-never-give-in, and also at a http://www.winstonchurchill.org/learn/speeches/quotations [accessed 15 JUN 2014].

Persevere!

Finally, let us clear up another great area of confusion when it comes to the relationship between the Church and tribulation.

The Church does not go through the Tribulation period known as The Great Tribulation, Daniel’s 70th week, or The Time of Jacob’s Trouble. However, the Church does, and indeed, must go through tribulation. It is absolutely wrong to insist that the Church does not go through The Great Tribulation because the Church does not go through tribulation. Does that sound like a double negative? Let’s get this straight! The Church does go through tribulation, much tribulation, but the Church does not go through the time period known as The Great Tribulation, which is the next great event on the eschatological calendar just prior to the Second Advent of Jesus Christ to this earth. Therefore, it simply will not do to object to post-tribulational arguments for the Church going through The Great Tribulation on the basis that God keeps the Church from tribulation. The opposite is in fact the truth. It is explicitly affirmed here and elswhere in the Scriptures, both in the didactic portions and the realities of the historical narratives in the New Testament, that the people of God, the Body of Christ, the Church, will suffer persecution, trials and tribulation. Entrance into the kingdom of God only comes through faithful perseverance through these trying experiences.

3. Ordain the Elders (14:23)

And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.

The NLT translates the second use of the 3rd person plural objective pronoun“them” in this verse with an interpretative equivalent as “the elders”: “…they turned the elders over to the care of the Lord, in whom they had put their trust.” That is indeed the immediate antecedent of the pronoun, but the final clause, “on whom they believed” should cast doubt on this limitation, and would seem to embrace the elders and the rest of the disciples, all of whom were believers.

I would remind you once again that this was the pattern and practice of the Apostle Paul in his missionary journeys, and church planting endeavors. It did not happen years later. It was not suspended due to a lack of viable candidates. Therefore, it must not be assumed that the reason he wrote directly to churches as he did in all but four of his thirteen epistles was due a lack of elders in those churches. There is a very clear issue of authority and responsibility here. Paul does not bypass the responsibility of the local churches, nor does he short circuit their authority in his communications to them. Elders were present anywhere and everywhere that Paul planted a church. But “elder rule” as is understood in many circles in our day was unknown to Paul, and foreign to the churches that he planted. [2]

II. The Return through the Asian Provinces (14:24-25)

²⁴ And after they had passed throughout Pisidia, they came to Pamphylia. ²⁵ And when they had preached the word in Perga, they went down into Attalia:

1. Passage through Pisidia to Pamphylia (14:24)

2. Preaching in Perga (14:25a)

3. Arrival in Attalia (14:25b)

1. Passage through Pisidia to Pamphylia (14:24)

And after they had passed throughout Pisidia, they came to Pamphylia.

2. Preaching in Perga (14:25a)

And when they had preached the word in Perga,

Perga was mentioned on their way into the interior in Acts 13:13-14. This is where John Mark left them to head back to Jerusalem.

They are still preaching the Word as they go! Even though there was no mention of them preaching in Perga on their way to Pisidian Antioch there is now.

There is a wide variety of words used by Luke in Acts for “preaching”, and several of them occur in this passage. It is notable that none of the words in this chapter are the familiar word for preaching found in passages like 2 Tim. 4:2 and elsewhere. That word is used elsewhere in Acts on 8 occasions (8:5; 9:20; 10:37, 42; 15:21; 19:13; 20:25; and 28:31), but not in this chapter.

3. Arrival in Attalia (14:25b)

they went down into Attalia:

III. The Report to the Antioch Church (14:26-28)

²⁶ And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled. ²⁷ And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles. ²⁸ And there they abode long time with the disciples.

1. The Work Fulfilled (14:26)

2. The Church Gathered (14:27a-b)

3. The Door Opened (14:27c-28)

1. The Work Fulfilled (14:26)

And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work [3] which they fulfilled.

“From the pages of the New Testament we deduce that the church, the local congregation, becomes the mediating sending authority as the missionary society becomes the mediating sending agency.”

- George Peters, A Biblical Theology of Missions; cited by Chad Bresson on Facebook, 13 JUN 2014

In fact, the only sending agency with a Scriptural basis is the local congregation! The New Testament knows nothing of “missionary societies” as “mediating sending agencies”!

2. The Church Gathered (14:27a-b)

And when they were come, and had gathered the church together,

“And then, they had the first missionary conference ever held…”

- S. Lewis Johnson, “Faith Healing at Lystra” (Acts 14:1-28), pg. 16 (Dallas, TX: Believers Chapel, 2008).

3. The Door Opened (14:27c-28)

they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles. And there they abode long time with the disciples.

God opens doors. God also closes doors. In Acts 5 and 16 the doors God opens are literal prison doors. In the Gospels it is the literal door of the empty tomb that is referenced. In other instances the “doors” are a metaphor for access to opportunities for ministry.

1 Cor. 16:9 - For a great door and effectual is opened unto me, and there are many adversaries.

2 Cor. 2:12 - Furthermore, when I came to Troas to preach Christ's gospel, and a door was opened unto me of the Lord,

Col. 4:3 - Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds:

Rev. 3:8 - I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.

These metaphorical doors are summed up in Christ Himself as verified in His own statement, “Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.” (John 10:7)

What is the practical theological significance of this?

1) If God want to limit His revelation to one nation, Israel, that is His prerogative.

2) If God wants to make an exception for one city-state, Nineveh, that is His prerogative as “The God of the Doors”!

3) If God wants to wait until a certain moment in history to reveal His New Covenant to the Gentiles, then it is His history, His moment, His covenant, His revelation, and His door to open when and where He sees fit! He is “The God of the Doors!”

4) If God wants to exclude entire nations and periods of history from the good news of His Gospel of salvation in Jesus Christ, He cannot be criticized or judged for doing so. “The God of the Doors” is not a God who is indebted or under any obligation to His creatures to do otherwise!

Sola Gratia! By Grace Alone! Solus Christus! By Christ Alone! Soli Deo Gloria! Only to God be the Glory!

Conclusion:

I. The Requirements for Church Planting (14:21-23)

1. Preach the Gospel (14:21)

2. Confirm the Disciples (14:22)

3. Ordain the Elders (14:23)

II. The Return through the Asian Provinces (14:24-25)

1. Passage through Pisidia to Pamphylia (14:24)

2. Preaching in Perga (14:25a)

3. Arrival in Attalia (14:25b)

III. The Report to the Antioch Church (14:26-28)

1. The Work Fulfilled (14:26)

2. The Church Gathered (14:27a-b)

3. The Door Opened (14:27c-28)

[Sermon preached 15 JUN 2014 by Pastor John T. “Jack” Jeffery at Wayside Gospel Chapel, Greentown, PA.]

Resources on Acts:

G. K. Beale and D. A. Carson, eds., Commentary on the New Testament Use of the Old Testament (Grand Rapids: Baker Academic, 2007), pp. 513-606.

Paul Barnett, The Birth of Christianity: The First Twenty Years, After Jesus, Vol. 1 (Grand Rapids: William B. Eerdmans Publishing Co., 2005).

Darrell L. Bock, Acts, Baker Exegetical Commentary on the New Testament, eds. Robert W. Yarbrough and Robert H. Stein (Grand Rapids: Baker Academic, 2007).

F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 2nd ed. (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1951, 1952).

I. Howard Marshall, Acts: An Introduction And Commentary, Vol. 5 in Tyndale New Testament Commentaries, gen. ed. Leon Morris (Downers Grove, IL: InterVarsity Press, 1980; 2008 reprint).

David G. Peterson, The Acts of the Apostles, The Pillar New Testament Commentaries, gen. ed. D. A. Carson (Grand Rapids: William B. Eerdmans Publishing Co., 2009).

John B. Polhill, Acts, Vol. 26 in The New American Commentary, gen. ed. David S. Dockery (Nashville, TN: Broadman & Holman, Publishers, 1992).

Eckhard J. Schnabel, Acts, Vol. 5 in the Zondervan Exegetical Commentary on the New Testament, gen. ed. Clinton E. Arnold (Grand Rapids: Zondervan, 2012).

William H. Willimon, Acts, in Interpretation: A Bible Commentary for Teaching and Preaching, series ed. James Luther Mays, New Testament ed. Paul J. Achtemeier (Louisville, KY: Westminster John Knox Press, 2010).

Resources on Paul:

Kenneth E. Bailey, Paul Through Mediterranean Eyes: Cultural Studies in 1 Corinthians (Downers Grove, IL: IVP Academic, 2011).

F. F. Bruce, Paul: Apostle of the Heart Set Free (Grand Rapids: William B. Eerdmans Publishing Co., 1977).

D. A. Carson, The Gagging of God: Christianity Confronts Pluralism (Grand Rapids: Zondervan, 1996), pp. 496-501.

W. J. Conybeare and J. S. Howson, The Life, Times and Travels of St. Paul, 2 vols. in 1, unabridged American ed. (New York: E. B. Treat U Co., 1869); on Google Books at http://books.google.com/books?id=Bn1CAAAAIAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 12 FEB 2013].

Adolf Deissmann, Paul: A Study in Social and Religious History, 2nd ed., trans. William E. Wilson (New York: Harper Torchbooks, n.d.).

F. W. Farrar, The Life and Work of St. Paul (New York: E. P. Dutton and Co., 1889); on Google Books at http://books.google.com/books?id=RB2KeCSM6KsC&printsec=frontcover#v=onepage&q&f=false [accessed 12 FEB 2013].

Bruce N. Fisk, “Paul: Life and Letters”, in The Face of New Testament Studies: A Survey of Recent Research, ed. Scot McKnight and Grant R. Osborne (Grand Rapids: Baker Academic, 2004), pp. 283-325.

Frank J. Goodwin, A Harmony of the Life of the St. Paul According to the Acts of the Apostles and the Pauline Epistles (New York: American Tract Society, 1895); on Google Books at http://books.google.com/books?id=YgpEAAAAYAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 12 FEB 2013].

Richard N. Longenecker, The Ministry And Message Of Paul (Grand Rapids: Zondervan, 1971).

Richard N. Longenecker, Paul, Apostle Of Liberty (New York: Harper & Row, 1964).

Richard N. Longenecker, ed., The Road From Damascus : The Impact Of Paul's Conversion On His Life, Thought, And Ministry (Grand Rapids: Eerdmans, 1997).

Richard N. Longenecker, Studies In Paul, Exegetical And Theological (Sheffield : Sheffield Phoenix Press, 2004).

J. Gresham Machen, The Origin of Paul's Religion: The James Sprunt Lectures Delivered at Union Theological Seminary in Virginia (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1925).

Leon Morris, The Apostolic Preaching of the Cross (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1955).

John Pollock, The Apostle: A Life of Paul, 3rd ed. (Colorado Springs: David C. Cook, 1969, 2012); also published as The Man Who Shook the World (Wheaton: Victor Books, 1972; originally The Apostle: A Life of Paul, New York: Doubleday, 1969).

Stanley E. Porter, Paul in Acts, in Library of Pauline Studies, gen. ed. Stanley E. Porter (Peabody, MA: Hendrickson Publishers, Inc., 1999; 2001 reprint of The Paul of Acts: Essays in Literary Criticism, Rhetoric and Theology, in Wissenschaftliche Untersuchungen zum Neuen Testament 115, by Mohr Siebeck, Tubingen).

W. M. Ramsay, The Cities of St. Paul: Their Influence on his Life and Thought (New York: A. C. Armstrong and Son; London: Hodder and Stoughton, 1908); on Google Books at http://books.google.com/books?id=JryEbmKool0C&printsec=frontcover#v=onepage&q&f=false [accessed 13 FEB 2013].

W. M. Ramsay, Pauline and Other Studies in Early Christian History (New York: A. C. Armstrong and Son, 1906); on Google Books at http://books.google.com/books?id=-1ZJAAAAYAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 13 FEB 2013].

W. M. Ramsay, St. Paul the Traveler and the Roman Citizen, 10th ed. (London: Hodder and Stoughton, 1907); on Christian Classics Ethereal Library (CCEL) at http://www.ccel.org/ccel/ramsay/paul_roman.html [accessed 13 FEB 2013].

W. M. Ramsay, The Teaching of Paul in terms of The Present Day: The Deems Lectures in New York University (London: Hodder and Stoughton, 1914); on Internet Archive at http://ia600404.us.archive.org/2/items/teachingofpaulin00rams/teachingofpaulin00rams.pdf [accessed 13 FEB 2013].

A. T. Robertson, Epochs in the Life of Paul: A Study of Development in Paul's Character (Grand Rapids: Baker Book House, 1974).

Eckhard J. Schnabel, Paul The Missionary: Realities, Strategies And Methods (Downers Grove, IL: IVP Academic, 2008).

Udo Schnelle, Apostle Paul: His Life and Theology, trans. M. Eugene Boring (Grand Rapids: Baker Academic, 2003; trans. from Paulus: Leben und Denken, Berlin: Walter de Gruyter GmbH & Co., n.d.).

Thomas R. Schreiner, Paul, Apostle of God's Glory in Christ: A Pauline Theology (Downers Grove, IL: IVP Academic, 2001).

James Stalker, The Life of St. Paul, (Edinburgh: T. & T. Clark, 1885; rev. ed. 2010 by Kessinger Publishing from 1912 ed.); on Google Books at http://books.google.com/books?id=vT0HAAAAQAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 7 FEB 2013].

James Ironside Still, St. Paul on Trial (London: Student Christian Movement, 1923).

Endnotes:

[1] On the issue of “kingdom” in this verse see also: Stanley E. Porter, Paul in Acts, in Library of Pauline Studies, gen. ed. Stanley E. Porter (Peabody, MA: Hendrickson Publishers, Inc., 1999; 2001 reprint of The Paul of Acts: Essays in Literary Criticism, Rhetoric and Theology, in Wissenschaftliche Untersuchungen zum Neuen Testament 115, by Mohr Siebeck, Tubingen), pg. 162; Alva J. McClain, The Greatness of the Kingdom: An Inductive Study of the Kingdom of God (Winona Lake, IN: BMH Books, 1959), pp. 424-425; Thomas R. Schreiner, Paul, Apostle of God's Glory in Christ: A Pauline Theology (Downers Grove, IL: IVP Academic, 2001), pp. 272-273.

[2] For a more extended development of this see my discussion outline, “Theocratic Congregationalism: Solus Christus, Sola Scriptura, and Solus Spiritus in Church Polity” (16 APR 2014), on Wayside Gospel Chapel at http://waysidegospelchapel.blogspot.com/2014/04/theocratic-congregationalism-solus.html [accessed 16 JUN 2014]. See also Thomas R. Schreiner, Paul, Apostle of God's Glory in Christ: A Pauline Theology (Downers Grove, IL: IVP Academic, 2001), pp. 383-395.

[3] “He frames the report by the term ἔργον (work, assignment; Acts 13:2; 14:26), which signals the theological significance of the event: set apart by the Holy Spirit, Barnabas and Paul accomplish the work assigned to them by God and made possible by God’s help, namely, to open the door of faith to the Gentiles. This gives the material grounds for resolving the problem of the Gentile mission that follows in Acts 15:1-35.” Udo Schnelle, Apostle Paul: His Life and Theology, trans. M. Eugene Boring (Grand Rapids: Baker Academic, 2003; trans. from Paulus: Leben und Denken, Berlin: Walter de Gruyter GmbH & Co., n.d.), pg. 120.

Friday, June 6, 2014

Pastor's Sermon Notes: The First Recorded Pauline Sermon (Acts 13:13-41)

The First Recorded Pauline Sermon

Acts 13:13-41

¹³ Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem. ¹⁴ But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down. ¹⁵ And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on. ¹⁶ Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience. ¹⁷ The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it. ¹⁸ And about the time of forty years suffered he their manners in the wilderness. ¹⁹ And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot. ²⁰ And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet. ²¹ And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. ²² And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will. ²³ Of this man’s seed hath God according to his promise raised unto Israel a Saviour, Jesus: ²⁴ When John had first preached before his coming the baptism of repentance to all the people of Israel. ²⁵ And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose. ²⁶ Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. ²⁷ For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him. ²⁸ And though they found no cause of death in him, yet desired they Pilate that he should be slain. ²⁹ And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. ³⁰ But God raised him from the dead: ³¹ And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people. ³² And we declare unto you glad tidings, how that the promise which was made unto the fathers, ³³ God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. ³⁴ And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. ³⁵ Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. ³⁶ For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: ³⁷ But he, whom God raised again, saw no corruption. ³⁸ Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: ³⁹ And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. ⁴⁰ Beware therefore, lest that come upon you, which is spoken of in the prophets; ⁴¹ Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.

Introduction:

The 5th of 10 Significant Speeches/Sermons is found in recorded in this chapter

(3 by Peter, 1 by Stephen, 6 by Paul - 3 during missionary journeys, and 3 during arrest and trial = almost ¼ of the content of Acts):

Acts 13:16-41 - Paul to the Jews at Pisidian Antioch

The 5th of 9 Major Problems or Issues identified will occur in this chapter:

The dispute and breach between Paul and Barnabas over John Mark (13:13; 15:36-40)

Outline:

I. The Setting for the First Recorded Pauline Sermon (13:13-15)

II. The Content of the First Recorded Pauline Sermon (13:16-41)

I. The Setting for the First Recorded Pauline Sermon (13:13-15)

1. The Changes from Cyprus (13:13)

2. The Entrance to the Synagogue (13:14)

3. The Invitation to Speak (13:15)

1. The Changes from Cyprus (13:13)

1) A Change of Location

Now when Paul and his company loosed from Paphos,

they came to Perga in Pamphylia

Perga in Pamphylia - A city in the region on the coast of Asia Minor (modern Turkey).

Acts 14:24-26 - And after they had passed throughout Pisidia, they came to Pamphylia. And when they had preached the word in Perga, they went down into Attalia: And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled.

2) A Change of Personnel

and John departing from them returned to Jerusalem

In this account of John Mark’s return home no reason is given to explain why he did so.

This is stated here matter-of-factly, but later will be the cause of a breach in the relationship between Paul and Barnabas, or at least the basis for a dispute between them that results in a divided effort. This occurred following their return to Antioch from the meeting with the Jerusalem Church over the Gentile converts being required by some to be circumcised during the planning for a second missionary journey.

Acts 15:36-40 - And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do. And Barnabas determined to take with them John, whose surname was Mark. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;

2. The Entrance to the Synagogue (13:14) [1]

But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down.

Antioch in Pisidia - distinct from Syrian Antioch, the sending church north of Palestine. This Antioch is in a province in what is now Turkey north of the coastal province of Pamphylia.

3. The Invitation to Speak (13:15)

And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.

Notice the emphasis in the synagogue worship services on the reading of Scripture followed by exhortation.

It may be an understatement that the rulers of this synagogue had no idea concerning what they were about to hear!

II. The Content of the First Recorded Pauline Sermon (13:16-41)

¹⁶ Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience. ¹⁷ The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it. ¹⁸ And about the time of forty years suffered he their manners in the wilderness. ¹⁹ And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot. ²⁰ And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet. ²¹ And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. ²² And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will. ²³ Of this man’s seed hath God according to his promise raised unto Israel a Saviour, Jesus: ²⁴ When John had first preached before his coming the baptism of repentance to all the people of Israel. ²⁵ And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose. ²⁶ Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. ²⁷ For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him. ²⁸ And though they found no cause of death in him, yet desired they Pilate that he should be slain. ²⁹ And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. ³⁰ But God raised him from the dead: ³¹ And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people. ³² And we declare unto you glad tidings, how that the promise which was made unto the fathers, ³³ God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. ³⁴ And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. ³⁵ Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. ³⁶ For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: ³⁷ But he, whom God raised again, saw no corruption. ³⁸ Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: ³⁹ And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. ⁴⁰ Beware therefore, lest that come upon you, which is spoken of in the prophets; ⁴¹ Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.

This should be understood, first of all, as an example of what had been done on Cyprus as intended by “they preached the word of God in the synagogues of the Jews” (at Salamis, 13:5).

Secondly, this first recorded example of the preaching of Paul should be compared to the earlier sermons recorded in Acts by Peter (Acts 2:14-40; 3:12-26; and 10:34-41), and especially that by Stephen (Acts Acts 7:2-53).

1. The Introduction of the Message - A Recitation of Israel’s History (13:16-22)

2. The Body of the Message - The Exposition of God’s Fulfillment (13:23-37)

3. The Conclusion of the Message - The Application to Paul’s Hearers (13:38-42)

1. The Introduction of the Message - A Recitation of Israel’s History (13:16-22)

Then Paul stood up, and beckoning with his hand said

It must be asserted at this point in the face of most of what passes as “scholarly” treatments of not only this sermon, but all of the sermons in The Acts of the Ascended Christ by His Holy Spirit through His Apostles, that there is a predominant failure to approach the Scriptures as the authoritative revelation from God. If the literature on this subject is digested it soon becomes obvious that the inspired Word of God is once again being studied primarily - and it may fairly be extended to “entirely” - as the word of man, as a human document, with Luke very much in the foreground. The inspiration of the words in this book by the Holy Spirit of God is either being denied outright, ignored altogether, or cavalierly dismissed in the mass of literature on this subject as is commonly to be detected elsewhere in publications on the Scriptures (what I would refer to as the “Satanic Sirens of Skeptical Scholarship”). The assumptions that drive the mass of falsely so-called scholarship on the sermons place this document on a level playing field with similar works in the first century culture and the preceding eras. The operating presuppositions in such publications are that the sermons are to be interpreted on the basis of comparison with similar non-canonical accounts, and subjected to the scrutiny of uninspired authorities. Such approaches to the exegesis of the sermons in Acts do not begin and end with the authority of the inspired Word of God interpreted by the divine Author through comparison with other Scriptures. Rather, the divine authorship becomes a non-issue, something not to be factored into a consideration of the content of the sermons. The conclusions presented by such research are not surprising when the sources in the unproven assumptions and proud presuppositions that drive the “scholars” thinking are considered. [2]

Men of Israel, and ye that fear God, give audience. [3]

This is the first of three direct addresses of the listeners in the synagogue in this sermon (cp. 13:26, 38).

A distinction is made between Jews and God-fearers, or Gentile converts. [4]

“It is instructive to compare Paul’s sermon in Pisidian Antioch with the other speeches in Acts. It has much in common with Peter’s speeches—the emphasis on the Jerusalem Jews’ responsibility for Jesus’ death, the contrast between the death on the cross and the triumph of the resurrection, the apostolic witness, the proofs from Scripture (even some of the same texts), and the call to repentance. One would expect many of the same emphases. This, as with most of Peter’s sermons, was a speech to Jews. Paul’s sermons to Gentiles (chaps. 14; 17) would be radically different. This sermon has a feature in common also with Stephen’s speech—namely, the long introductory sketch of Jewish history. There is a radically different function for the historical sketches in the two speeches, however. Stephen used Old Testament history to depict the rebelliousness of the Jews toward their divinely appointed leaders. Paul used it to show God’s faithfulness to his promises for Israel, promises that were ultimately fulfilled in Christ.” [5]

“As Squires notes, in the historical survey, the syntax itself emphasizes God’s role with Israel, with nine of ten indicative verbs indicating God’s care for Israel.” [6]

“Throughout, God is seen to have kept his promises to those who fear him. As Soards says, Paul makes a “theologically saturated survery of history, which ended in a christological claim.” [7]

1) The Election of the Patriarchs, the Sojourn in Egypt and the Miracle of the Exodus (13:17)

2) The Generation in the Wilderness (13:18)

3) The Conquest of the Land (13:19)

4) The Time of the Judges (13:20)

5) The Beginning of the Monarchy (13:21-22b)

6) The Testimony Concerning David (13:22c-g)

1) The Election of the Patriarchs, the Sojourn in Egypt and the Miracle of the Exodus (13:17)

The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it.

Genesis 12 - Numbers 9 - God…chose…and exalted…and brought…them out

2) The Generation in the Wilderness (13:18)

And about the time of forty years suffered he their manners in the wilderness.

Numbers 10 - Deuteronomy - God put up with them

3) The Conquest of the Land (13:19)

And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot.

Joshua - God destroyed the Canannites and God gave the land of Canaan to the Israelites

4) The Time of the Judges (13:20)

And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet.

Judges - God gave Israel judges

5) The Beginning of the Monarchy (13:21-22b)

And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. ²² And when he had removed him, he raised up unto them David to be their king;

1 Samuel - 2 Samuel - God gave Israel Saul as a king, God removed Saul, and God raised up David as Israel’s king

6) The Testimony Concerning David (13:22c-g)

to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will.

1 Samuel - 2 Samuel - God testified concerning David

cp. 1 Sam. 16:13 and 2 Sam. 2:4 - David anointed by Samuel, and then by the men of Judah

Ps. 89:20-21 - I have found David my servant; with my holy oil have I anointed him:

With whom my hand shall be established: mine arm also shall strengthen him.

1 Sam. 13:14 - But now thy kingdom shall not continue: the LORD hath sought him a man after his own heart, and the LORD hath commanded him to be captain over his people, because thou hast not kept that which the LORD commanded thee.

This is the turning point in the sermon. The arrival at this moment in Israel’s history with the focus on King David in this quotation signals a significant shift in the proclamation by Paul.

“in the interpretation of the significance of these events one sees that God is still the overarching, controlling figure whose own divine purposes were accomplished through Jesus.” [8]

2. The Body of the Message - The Exposition of God’s Fulfillment (13:23-37)

²³ Of this man’s seed hath God according to his promise raised unto Israel a Saviour, Jesus: ²⁴ When John had first preached before his coming the baptism of repentance to all the people of Israel. ²⁵ And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose. ²⁶ Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. ²⁷ For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him. ²⁸ And though they found no cause of death in him, yet desired they Pilate that he should be slain. ²⁹ And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. ³⁰ But God raised him from the dead: ³¹ And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people. ³² And we declare unto you glad tidings, how that the promise which was made unto the fathers, ³³ God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. ³⁴ And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. ³⁵ Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. ³⁶ For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: ³⁷ But he, whom God raised again, saw no corruption.

1) The Preaching of Repentance - Prophesied by John the Baptist (13:23-25)

2) The Word of Salvation - Rejected by the Jews (13:26-31)

3) The Gospel of Resurrection - Fulfilled in Jesus (13:32-37)

1) The Preaching of Repentance - Prophesied by John the Baptist (13:23-25)

God raised up Jesus as a Savior to Israel

There is an emphasis on fulfillment in the repetition found in each of the points in the body of this sermon.

John the Baptist fulfilled his ministry.

2) The Word of Salvation - Rejected by the Jews (13:26-31)

²⁶ Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. ²⁷ For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him. ²⁸ And though they found no cause of death in him, yet desired they Pilate that he should be slain. ²⁹ And when they had fulfilled all that was written of him, they took him down from the tree, [9] and laid him in a sepulchre. ³⁰ But God raised him from the dead: ³¹ And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people.

This is introduced by the second of the three direct forms of address in this sermon (cp. 13:16, 38). [10]

The three failures of Israel:

(1) they failed to recognize Jesus for Who He is (13:27c),

(2) they failed to understand the prophets (13:27d), and

(3) they failed to find fault with Jesus (13:28).

Again we hear of fulfillment:

Israel fulfilled all of the words of the prophets when they condemned Jesus (13:27e, 29a).

3) The Gospel of Resurrection - Fulfilled in Jesus (13:32-37) [11]

³² And we [12] declare unto you glad tidings, how that the promise which was made unto the fathers, ³³ God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. ³⁴ And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. ³⁵ Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. ³⁶ For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: ³⁷ But he, whom God raised again, saw no corruption.

Now the emphasis on fulfillment comes to a climax:

God fulfilled His promise to the Fathers to their children…God raised up Jesus from the dead

The difference between Jesus and David: Jesus is not just another like David - there is a connection, but here is also a very great difference. There is continuity, but there is also a mighty discontinuity between David and Jesus!

Psalm 2:7 - Thou art my Son, this day have I begotten thee.

Isaiah 55:3 - I will give you the sure mercies of David

Psalm 16:10 - Thou shalt not suffer thine Holy One to see corruption

“The quotations emphasize that the covenant of David is fulfilled in Jesus, already suggested in vv. 32-33.” [13]

3. The Conclusion of the Message - The Application to Paul’s Hearers (13:38-42)

³⁸ Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: ³⁹ And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. ⁴⁰ Beware therefore, lest that come upon you, which is spoken of in the prophets; ⁴¹ Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.

1) The Blessing of Forgiveness through Christ (13:38-39a)

2) The Impossibility of Justification through Moses (13:39b)

3) The Warning against Unbelief from the Prophets (13:40-41)

1) The Blessing of Forgiveness through Christ (13:38-39a)

Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: And by him all that believe are justified from all things,

This is the third and final direct address in the sermon marking the conclusion (cp. 13:16, 26).

Acts 5:29-32 - 29 Then Peter and the other apostles answered and said, We ought to obey God rather than men. 30 The God of our fathers raised up Jesus, whom ye slew and hanged on a tree.

31 Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. 32 And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him.

Acts 26:14-20 - 14 And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks. 15 And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest. 16 But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; 17 Delivering thee from the people, and from the Gentiles, unto whom now I send thee, 18 To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. 19 Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision: 20 But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.

Through Him forgiveness is preached!

By Him believers are justified! This is the only occurrence of this verb in the book of Acts! [14]

2) The Impossibility of Justification through Moses (13:39b)

from which ye could not be justified by the law of Moses.

Not by the Law!

3) The Warning against Unbelief from the Prophets (13:40-41)

Beware therefore, lest that come upon you, which is spoken of in the prophets; ⁴¹ Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.

Hab. 1:5 (LXX) - Behold ye among the heathen, and regard, and wonder marvellously: for I will work a work in your days, which ye will not believe, though it be told you.

Would you call this the preaching of the Gospel, or have you been so influenced by what passes as such in our day that you do not recognize the true preaching of the Gospel when you hear it and read it? Would such confrontational words from the Scriptures as we find in this sermon, and equally provocative words in the earlier sermons of Peter and Stephen be foreign to the ears of evangelicals in modern America? Would such preaching be thought rude or judgmental or unloving in our day? Will we judge the preaching of the Gospel like we judge worship music - if it sounds good to us or makes us feel good it must be good? Or will we submit to the Word of God, and measure our ministries by the standard of the Scriptures?

Conclusion:

I. The Setting for the First Recorded Pauline Sermon (13:13-15)

1. The Changes from Cyprus (13:13)

2. The Entrance to the Synagogue (13:14)

3. The Invitation to Speak (13:15)

II. The Content of the First Recorded Pauline Sermon (13:16-41)

1. The Introduction of the Message - A Recitation of Israel’s History (13:16-22)

1) The Election of the Patriarchs, the Sojourn in Egypt and the Miracle of the Exodus (13:17)

2) The Generation in the Wilderness (13:18)

3) The Conquest of the Land (13:19)

4) The Time of the Judges (13:20)

5) The Beginning of the Monarchy (13:21-22b)

6) The Testimony Concerning David (13:22c-g)

2. The Body of the Message - The Exposition of God’s Fulfillment (13:23-37)

1) The Preaching of Repentance - Prophesied by John the Baptist (13:23-25)

2) The Word of Salvation - Rejected by the Jews (13:26-31)

3) The Gospel of Resurrection - Fulfilled in Jesus (13:32-37)

3. The Conclusion of the Message - The Application to Paul’s Hearers (13:38-42)

1) The Blessing of Forgiveness through Christ (13:38-39a)

2) The Impossibility of Justification through Moses (13:39b)

3) The Warning against Unbelief from the Prophets (13:40-41)

[Sermon preached 25 MAY 2014 by Pastor John T. “Jack” Jeffery at Wayside Gospel Chapel, Greentown, PA.]