Pisidian Antioch
Acts 13:13–52
Overview
Now we move into the mission among Asia Minor. Barnabas’ homeland was evangelized, so they move closer to Paul’s homeland. Deep into Hellenized territory, we enter the third catalytic movement in the book of Acts (first being Jerusalem, second being Judea and Samaria).
“From Cyprus, Paul and Barnabas struck east to the newly founded colony of Pisiddian Antioch, miles away from any Cypriot’s normal route. Modern scholars have invoked Paul’s wish to reach the uplands of Asia and recover from a passing sickness. . . . We know, however, that the family of the Sergii Pauli had a prominent connection with Pisidian Antioch . . . the Sergii Pauli’s local influence was linked with their ownership of a great estate nearby in central Anatolia: it is an old and apt guess that these connections go back to the time of Paul’s governor. They explain very neatly why Paul and Barnabas left the governor’s presence and headed straight for distant Pisidian Antioch. He directed them to the area where his family had land, power and influence. The author of Acts saw only the impulse of the Holy Spirit, but Christianity entered Roman Asia on advice from the highest society.” (Fox)
There is a possibility that Paul was sick at this point in his journey. Dr. Constable describes this quite well,
“Paul later wrote to the Galatians that he had preached the gospel to them at first because of a weakness of the flesh (Gal. 4:13). This seems to indicate that Paul was not in good health when he ministered in Antioch of Pisidia, Iconium, Lystra, and Derbe. Many commentators followed the theory of William Ramsay, who argued that Paul suffered from malaria, which he contracted on the lowlands of Perga.” (Constable & Ramsay)
Background
We continue into Paul’s first missionary tour.
Pamphylia — This was a Roman province that lay west of the kingdom of Antiochus, which was west of Cilicia, Paul’s home province. (Constable)
Perga — “Perga” (modern Perge) stood 12 miles inland from the major seaport of Attalia, but it had an inland harbor on the Cestrus River. (Constable)
Pisidian Antioch — Antioch was a well known city. This city was named Antioch of Pisidia to distinguish it from Antioch of Syria, the home of the community who sent Paul and Barnabas on this journey. The trek from Perga to Antioch was a treacherous feat. The journey was 100 miles long and 3600 feet high. This was a major trip (and exponentiated if Paul was in fact sick). This city was a colony founded by Augustus and it was made the administrative center of south Galatia. It is said to be the most important city in that part of the Asia Minor area. It is also notable that it had a particularly large settlement of Jews. “In bringing the gospel to Pisidian Antioch, Paul and Barnabas were planting Christianity in the communication nerve center and heart of Asia Minor.” (Unger)
This town was in the Roman province of Galatia and was the chief military and political center in the southern part of the Galatian province. (Ramsay) Luke recorded that the missionaries had contact with seven different types of people here: synagogue officials, Jews, proselytes, God-fearers, devout women of high standing, Gentiles, and leading men of the city. They reached all levels of society. (Constable)
Taurus Mountains — To go to Pisidian Antioch, Paul and Barnabas would have had to travel through the Taurus Mountains. Taurus Mountains were the most challenging part of Alexander the Great’s campaigns to conquer the world. Alexander mentioned not only how challenging it was to navigate through these mountains, but also how hard it was to defend off the brutal tribesmen living in the mountains who would steal and kill his people.
Synagogue — Paul went into the synagogue on the Sabbath day and ended up preaching. MacAurther claims he went here because the synagogue was filled with people would would have been a ready-made audience. He says they were ready for outsiders, a fertile ground for the Gospel, those who understand his language. Kent says, “If they had begun evangelizing among gentiles first, the synagogue would have been closed to them.” Both are important insights.
Normally, a synagogue service began with the Shema from Deuteronomy 6 (“Hear, O Israel, . . .”) and the Shemoneh Esreh (a liturgy of benedictions, blessings, and prayers). Then the leaders would read two passages from the Old Testament aloud, one from the Mosaic “Law,” and a related passage from the “Prophets” section of the Hebrew Bible. Then some competent person whom the synagogue rulers designated would give an address. The service would conclude with a benediction. On this occasion the synagogue leaders, who were local Jewish laymen, invited Paul and Barnabas to give an address if they had some encouraging word to share. (Constable)
He used his hands — Paul may have been silencing the crowds like Peter did in Acts 12:17 to motion to the crowd to be quite. It is likely that Paul was trying to grab everyone’s attention.
Shaking the dust off — To shake the dust off one’s feet was a graphic way that Jews illustrated separation from unbelievers (cf. Matt. 10:14; Luke 9:5; 10:11). (Constable)
Key Ideas
Jew and God Fearers — Paul addresses the crowd and identifies two different type of people: Jews, those who are in the lineage of Jacob (Israel) and those who weren’t in that lineage but converted to Judaism. These were the God fearers.
Word of Encouragement — Paul is asked to give a ‘word of encouragement’ (λόγος παρακλήσεως — logos parkleseos). Properly, this is a call or an urging done by someone “close beside” (i.e. a personal exhortation that delivers the evidence that stands up in God’s court). This word has legal overtones. It can also be understood as an “intimate call” that someone personally gives to deliver God’s verdict. The core-meaning of paraklesis, as a “personal urging,” is shaped by the the context of the individual, so it can refer to exhortation, warning, and/or encouragement (comfort). (HELPS Word Studies)
The Sermon — This sermon is our first encounter with Paul’s amazing skill as an orator. One bible teacher outlines three themes of the sermon: 1) The Culmination of History, 2) The Fulfillment of Prophecy, and 3) The Justifier of Sinners. The overarching message of this sermon is God customizing the story and history of Israel to have set the stage for Jesus to come and be the Messiah. Other scholars put the sermon in ancient Greek context and outline out the sermon accordingly:
- v 16: Exordium (the beginning or introductory part, especially of a discourse or treatise)
- vv 17–25: Narratio (narrative account of what has happened and generally explains the nature of the case)
- v 26: Propositio (a brief summary of what one is about to speak on)
- vv 27–37: Probatio (concerning proof for an argument)
- vv 38–41: Peroratio (the final exhortation)
Jealousy — The Jews were filled with ζήλου (zelou). This word is an omamopoeic term that mimics the sound of water bubbling over from heat and perhaps derived from the Greek word “to boil.” Properly, the word means “burning emotion,” as in an inner feeling boiling over (boiling from heat). But figuratively, it refers to something very fervent (“red-hot”), as with Spirit-fueled zeal to serve the Lord. The root of this Greek word is used both negatively (“jealousy”) and positively (“zeal”) depending on the context. (HELPS Word Studies)
Possible Discussion Points
- Paul’s sermon illustrates how God has been sovereign over history and how he has worked history to setup Jesus’ and his work here on Earth. What does your personal history reveal about the power of Jesus? How has Jesus redeemed your story?
- A major theme in Paul’s sermon is the truth of Jesus being our Justifier. His work on the cross was enough for us to be justified before God. However, some respond to this truth as one too superior to accept it (I don’t need Jesus to get to heaven!) or too inferior (I am too bad for Jesus to accept me). Both are forms of pride. It is obvious in the first example, as the person thinks too highly of themselves, isn’t humble, and doesn’t see their need for Jesus. Yet the second person says they are too bad for Jesus, saying that God is wrong and isn’t mighty enough to save them, that Jesus’ work on the cross wasn’t complete or wide-reaching enough and put themselves outside God’s grasp. Both are forms of pride. Do you and anyone in your group fall into these categories?
- Our ministry should be attractive to some and repulsive to others. To kingdom-minded people, our words and exhortations will draw us together. But to those who are not laboring for the kingdom and Gospel, our ministry should be distasteful. Too often, we believe that our ministry should be inviting and warming to all. But the truth is that our ministry should be like a sword, dividing those who are of the kingdom and those who aren’t. This can be particularly challenging for those who consider themselves people-pleasers. Where are you concerning your willingness to upset those people who should be upset by the Gospel?
- Paul and Barnabas traveled exceedingly great lengths, and persevered through extreme conditions of landscape to reach this next population. What has your journey been like to reach the group you are called to? Do you need to find a fresh measure of perseverance?
- Mark left Paul and Barnabas, and later in the story of Acts this causes conflict between the two of them. People will come and go out of our ministries, but we need to be sure we are leaving each other positively. Just because we aren’t working together anymore doesn’t mean that we can’t be unified in Jesus. Paul later reconciles with Mark, as seen in Colossians 4:10. Is there any reconciliation that might need to happen between you and an old coworker?
Speculations
John Leaves — This passage describes the infamous story of John Mark leaving Paul and Barnabas. It is speculation as to why he did. Some say John Mark left them because he didn’t like Paul taking over, indicated by the language changes from “Saul and Paul” to “Paul and company.” Others think he didn’t want to cross the Tarus mountains. Many believe Paul was sick at this time and that could have had some influence in Mark exiting. Still others say his missionary ferver may have worn off. Yet, this is all speculation.
