082014 Session 24
“For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?” (Romans 11:15, NASB95) SESSION 24 | THE FIRST APOSTOLIC JOURNEY, PART 2 | ACTS 13:13-50 THE CITIES OF PERGA AND PISIDIAN ANTIOCH | VV. 13-50
Perga and Pisidian Antioch: their identity o Perga of Pamphylia, in modern Turkey, became a center of Christianity under Constantine, even before Christianity was recognized by Rome. Paul did not preach here on this journey, but did on his return. o Antioch of Pisidia, a city governed by Roman, not local law. After hundreds of years of back-andforth control, the Turks solidified control in 1176, and renamed it Yalvac (“Prophet”). Paul’s Message, vv. 16-41 o An outline of Paul’s message: Recipients – v. 16, 26 Men of Israel “You who fear God” – Non-Jewish men and women who respected Israel’s God but had not converted to Judaism. God’s work with Israel – vv. 17-25 God’s work through Christ – vv. 26-31 God’s work through Paul – vv. 32-41 o This message is fundamentally different in its aim than the message of Peter in Acts 2. This conclusion is fundamentally different from that preached by Peter, who taught the Law and a baptism of repentance unto Salvation. That is, Peter taught the same as John (see v. 24). Peter did not preach: “Forgiveness of sins proclaimed” (v. 38) o Peter taught through a baptism of repentance one could come "unto the forgiveness of sins" o Only a stretch of imagination can remove the works aspect of Peter's sermon. The words themselves demand obedient works. o Paul taught that the forgiveness of sins was "through Christ" (v. 38) o Peter was not incorrect, he was just speaking to a different dispensation. Everyone who believes is freed from all things. o Peter's message was not for everyone but for "as many as the Lord our God will call to Himself." o Peter's message was not a "freedom from all things," but to obedience to the Law.
THE PIVOT POINT | THE TRANSITION OF THE BOOK OF ACTS
The Crowd’s Response, vv. 42-50 o A great desire to hear more – vv. 42-43 Note: “God-fearing proselytes” is not a good translation. “God-fearers” are gentiles who recognize the Jewish God but are not proselytes (as in Acts 10:22). This word is literally “devout” or “worshipping” proselytes. Thus, those referred to in v. 43 are of the Jewish faith. That is, a great number of those who were born Jewish as well as Jewish proselytes began to follow Paul. o A great desire to stop the message – vv. 44-47 This is a large group repeat of the story of Bar-Jesus and Sergius Paulus. The message was first to the Jewish nation. They received their promises, but "put it away from you" (KJV). This was the blasphemy of the Holy Spirit of which the Lord warned. Since they blasphemed the Spirit, they "judged themselves unworthy" and the message went to the Gentiles. The blasphemy against the Holy Spirit is no worse than the blasphemy against the Father or the Son. However, this was the third and final strike against the Jews, having rejected the Father and the Son. Now, like Bar-Jesus, they would be put into a temporary blindness. A person in this dispensation can repudiate the Gospel, but they cannot judge themselves unworthy, because we are already in such a state. The Jews alone were given opportunity to repent and live a life of worthiness through the Law. Not being given that opportunity, we must be careful not to create a selfrighteousness which we do not have nor can we attain. We live in an age of GRACE! o A great gentile awakening – vv. 48-49 Does verse 48 teach Calvinism? First, "appointed" is tasso, which means to set in order. This word is in the perfect (it has now been done and remains), passive (the work was done by another). Thus, having been (and remaining to be) set in order. This can be taken in a Calvinist sense, but would conflict with the general tone of the context, the specific tone of v. 33, and the specific teaching of several other Scriptures. Since the one having set in order is not specified, we cannot imply that God must be the one setting in order--that is an assumption that must be questioned. Another translation with equally strong grammatical validity would be, "As many as had been set in order toward (unto) eternal life believed." Who set them in order? Option 1: God, by His sovereign election? This is possible, but no evidence is given in this text. Indeed, it comes as a surprise to the text. Option 2: Paul, by his preaching. This verse does not require a Calvinist interpretation. As evidence of a non-Calvinist approach, it is "the word of the Lord" that was being glorified (v48) and spread (49). Were the gentiles thrilled about the doctrine of Election, or the doctrine of Grace? o A rising persecution – v. 50
Perga and Pisidian Antioch: their identity o Perga of Pamphylia, in modern Turkey, became a center of Christianity under Constantine, even before Christianity was recognized by Rome. Paul did not preach here on this journey, but did on his return. o Antioch of Pisidia, a city governed by Roman, not local law. After hundreds of years of back-andforth control, the Turks solidified control in 1176, and renamed it Yalvac (“Prophet”). Paul’s Message, vv. 16-41 o An outline of Paul’s message: Recipients – v. 16, 26 Men of Israel “You who fear God” – Non-Jewish men and women who respected Israel’s God but had not converted to Judaism. God’s work with Israel – vv. 17-25 God’s work through Christ – vv. 26-31 God’s work through Paul – vv. 32-41 o This message is fundamentally different in its aim than the message of Peter in Acts 2. This conclusion is fundamentally different from that preached by Peter, who taught the Law and a baptism of repentance unto Salvation. That is, Peter taught the same as John (see v. 24). Peter did not preach: “Forgiveness of sins proclaimed” (v. 38) o Peter taught through a baptism of repentance one could come "unto the forgiveness of sins" o Only a stretch of imagination can remove the works aspect of Peter's sermon. The words themselves demand obedient works. o Paul taught that the forgiveness of sins was "through Christ" (v. 38) o Peter was not incorrect, he was just speaking to a different dispensation. Everyone who believes is freed from all things. o Peter's message was not for everyone but for "as many as the Lord our God will call to Himself." o Peter's message was not a "freedom from all things," but to obedience to the Law.
THE PIVOT POINT | THE TRANSITION OF THE BOOK OF ACTS
The Crowd’s Response, vv. 42-50 o A great desire to hear more – vv. 42-43 Note: “God-fearing proselytes” is not a good translation. “God-fearers” are gentiles who recognize the Jewish God but are not proselytes (as in Acts 10:22). This word is literally “devout” or “worshipping” proselytes. Thus, those referred to in v. 43 are of the Jewish faith. That is, a great number of those who were born Jewish as well as Jewish proselytes began to follow Paul. o A great desire to stop the message – vv. 44-47 This is a large group repeat of the story of Bar-Jesus and Sergius Paulus. The message was first to the Jewish nation. They received their promises, but "put it away from you" (KJV). This was the blasphemy of the Holy Spirit of which the Lord warned. Since they blasphemed the Spirit, they "judged themselves unworthy" and the message went to the Gentiles. The blasphemy against the Holy Spirit is no worse than the blasphemy against the Father or the Son. However, this was the third and final strike against the Jews, having rejected the Father and the Son. Now, like Bar-Jesus, they would be put into a temporary blindness. A person in this dispensation can repudiate the Gospel, but they cannot judge themselves unworthy, because we are already in such a state. The Jews alone were given opportunity to repent and live a life of worthiness through the Law. Not being given that opportunity, we must be careful not to create a selfrighteousness which we do not have nor can we attain. We live in an age of GRACE! o A great gentile awakening – vv. 48-49 Does verse 48 teach Calvinism? First, "appointed" is tasso, which means to set in order. This word is in the perfect (it has now been done and remains), passive (the work was done by another). Thus, having been (and remaining to be) set in order. This can be taken in a Calvinist sense, but would conflict with the general tone of the context, the specific tone of v. 33, and the specific teaching of several other Scriptures. Since the one having set in order is not specified, we cannot imply that God must be the one setting in order--that is an assumption that must be questioned. Another translation with equally strong grammatical validity would be, "As many as had been set in order toward (unto) eternal life believed." Who set them in order? Option 1: God, by His sovereign election? This is possible, but no evidence is given in this text. Indeed, it comes as a surprise to the text. Option 2: Paul, by his preaching. This verse does not require a Calvinist interpretation. As evidence of a non-Calvinist approach, it is "the word of the Lord" that was being glorified (v48) and spread (49). Were the gentiles thrilled about the doctrine of Election, or the doctrine of Grace? o A rising persecution – v. 50
