After a brief tour through Cyprus, Paul and Barnabas traveled back to the mainland, to Asia Minor. My Sunday School students wanted to know why they simply hadn’t traveled north from Antioch to Asia Minor, but a 3-D map quickly showed them how difficult that journey would have been; plus, Cyprus was Barnabas’ home, so it would have been a good training ground, at least partially friendly. Crossing a coastal mountain range, they entered the interior to Asia Minor, south of Cappadocia (which would one day be a powerful seat of Christianity). If they seemed to be moving quickly, I think that is because they were. They had saturated Cyprus with the gospel and now they wasted no time in doing the same in Asia Minor. In Pisidia Antioch, they were invited to speak at the synagogue and it is here that we have Paul’s first recorded sermon.

Paul was very different from Peter or Stephen, the two preachers we have already examined. A Hellenistic Jew with formidable education and credentials, his perspective was quite different from that of a Galillean fisherman. His broader range of experience also meant that he was well-equipped to target his message to the crowd he was addressing. In Paul’ day, synagogues outside of Judea were sort of a Jewish island in the midst of a Gentile sea.

The synagogue was sort of a substitute for the temple, though no Jew thought it as good as worship in Jerusalem. It was a place where the past was replayed often and imbued with rose colored hues. Somehow Israel’s past became much more glorious than history could justify. The reading and study of the “Law and the Prophets” must have involved a great deal of the “gilding of the lily.” The kingdom of God would be a return to the glories of the past.

This was simply not true. Before these Jews could come to salvation, they had to recognize the past for what it really was, a closet full of skeletons, a long history of Israel’s sin and rebellion and of God’s faithfulness to His promises. They would have to renounce their law-keeping as hopeless and turn to God’s provision of salvation by faith apart from works. This is Paul would call upon his audience in the synagogue of Pisidian Antioch to do. Reaction would be mixed, but the real opposition to Paul’s ministry was not his message.

There is something very special about the message which Luke has recorded here. This passage gives us a sense of the method and the message which Paul and Barnabas normally employed as well as the response which they frequently received.

“Now Paul and his companions put out to sea from Paphos and came to Perga in Pamphylia; and John left them and returned to Jerusalem. But going on from Perga, they arrived at Pisidian Antioch, and on the Sabbath day they went into the synagogue and sat down. And after the reading of the Law and the Prophets the synagogue officials sent to them, saying, “Brethren, if you have any word of exhortation for the people, say it.”  Acts 13:13-15

Speaking in the synagogues was an opportunity for both Jewish and Gentile evangelism for both Jews and Gentiles were present as we see from Paul’s references to the Jews, the “men of Israel” or “sons of Abraham,” and the Gentiles, “those who fear God,” in verses 16 and 26. Those who attended the synagogue were usually Paul’s first and primary evangelistic prospects. From his contacts in the synagogues, others may also come to faith. Paul spoke here by invitation and it was appropriate to his audience, dealing with the law and the prophets. It briefly encapsulated the gospel. I don’t think Paul, being a visitor, was given unlimited time to speak, so he gave a “word of exhortation.” This message is the gospel in a nutshell. Those interested could follow up with Paul and Barnabas personally. The sermon was obviously addressed to those familiar with Judaism and the Old Testament and thus differs greatly from Paul’s message to the pure pagans of Athens in Chapter 17.

There are similarities to Peter and Stephen’s sermons. This bothers some scholars, but I would note that they had similar audiences – Jews.

Paul focused on only a sliver of Israel’s history – that section between Abraham and David, which many Jews thought of as “glory days”. This was the nexus of these people’s dreams of historical significance and where they most needed to come to grips with their lack of reality. Paul focused on the past sins of Israel and the failure of the Old Testament Law to save or sanctify men.

The sermon focused on Christ, as the promised Messiah, the Son of David, rejected by men but raised from the dead by God and witnessed to by the Old Testament prophets. As such, the sermon contained a good deal of Old Testament Scripture, particularly those having to do with the sovereignty of God in salvation.

“And Paul stood up, and motioning with his hand, he said,

“Men of Israel, and you who fear God, listen: “The God of this people Israel chose our fathers, and made the people great during their stay in the land of Egypt, and with an uplifted arm He led them out from it. “And for a period of about forty years He put up with them in the wilderness. “And when He had destroyed seven nations in the land of Canaan, He distributed their land as an inheritance—all of which took about four hundred and fifty years.” And after these things He gave them judges until Samuel the prophet. “And then they asked for a king, and God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. “And after He had removed him, He raised up David to be their king, concerning whom He also testified and said, ‘I have found David the son of Jesse, a man after My heart, who will do all My will.’” Acts 13:16-22

Paul laid a foundation for his sermon by reviewing the history of the nation Israel from the time of its choosing by God—the days of Abraham—to the time of David’s enthronement. The thrust of Paul’s review of this segment of Israel’s history underscored God’s sovereignty and Israel’s sin, God’s faithfulness and Israel’s failures. It was God Who chose Abraham, and God Who made this people great while in Egyptian slavery. It was likewise God Who led this people out of Egyptian bondage and Who brought them into the land of promise. It was He Who provided them with judges to rule over them.

Israel’s conduct could be described by one word: “stiff-necked.” Paul didn’t use that word, but it is clearly implied. Paul summarized Israel’s conduct by looking over this period of time and saying that God “put up with” this people (verse 18). Surely not meant as a compliment! God was not impressed with their lives or their obedience; He patiently endured their constant grumbling and disobedience. Any aspect of Israel’s past which might be construed as “success” Paul credited to God and His faithfulness to His purposes and promises.

I can almost hear Paul sigh as he came to the matter of Israel’s “kings.” The people of Israel were discontent with the judges whom God provided; they demanded a king so they could be like other nations (1 Samuel 8:5). God gave them Saul. I’ve always wondered why God gave the people Saul, a king whom He would later remove. Saul reigned for 40 years before God removed him for his disobedience. God knew exactly who Saul was before He ever chose him and I think God gave Israel Saul as their king because he was exactly the kind of king they wanted. God gave Israel what they wanted and asked for, to show them their own sin in asking for a king in the first place. Saul may have been “pretty” (to coin a phrase from my teenager—1 Samuel 9:1-2), but he was not a man after God’s heart.) When God removed Saul, he replaced him with a very different king, one the Israelites would not chosen, but whose heart, even in times of sin, was inclined toward God.

“From the offspring of this man, according to promise, God has brought to Israel a Savior, Jesus, after John had proclaimed before His coming a baptism of repentance to all the people of Israel. “And while John was completing his course, he kept saying, ‘What do you suppose that I am? I am not He. But behold, one is coming after me the sandals of whose feet I am not worthy to untie.’ “Brethren, sons of Abraham’s family, and those among you who fear God, to us the word of this salvation is sent out. “For those who live in Jerusalem, and their rulers, recognizing neither Him nor the utterances of the prophets which are read every Sabbath, fulfilled these by condemning Him. “And though they found no ground for putting Him to death, they asked Pilate that He be executed. “And when they had carried out all that was written concerning Him, they took Him down from the cross and laid Him in a tomb. “But God raised Him from the dead; and for many days He appeared to those who came up with Him from Galilee to Jerusalem, the very ones who are now His witnesses to the people.” Acts 13:23-31

Paul skipped centuries of Israel’s history, for his purpose was to show that Jesus is God’s promised King, the Messiah, the Son of David. Thus, he moved directly from David to his “son,” Jesus. Jesus was the promised King of Israel, the One for whom Israelites waited, preceded by John the Baptist, the last of the Old Testament prophets, who like Samuel, introduced God’s King to the nation Israel. John himself denied that he was the Messiah, saying that he was only His forerunner. He spoke of himself as being unworthy to untie the sandals of Messiah’s feet.

Note the contrast between Saul and David mentioned just before this, because Paul surely meant to contrast them over against Jesus. Israel wanted a king, but the wrong kind of king. God rejected their choice, installing His own king in his place. Now, when God gave Israel their King, Jesus, Israel rejected Him. They did not want Jesus to be their King even though He fulfilled all the messianic prophecies of His first coming. His coming fulfilled the very texts which those in that synagogue in Pisidia Antioch read every Sabbath.

The rejection of Jesus by the Jews also fulfilled the prophecies concerning the first coming of Messiah. Having fulfilled them all in His crucifixion, they took His body down from the cross and placed it in a tomb. God overturned and overruled their rejection of Jesus. He raised Jesus from the dead and installed Him as the King of Israel. For many days, Jesus appeared to those who knew Him best, and these apostles testified that He had been raised from the dead. The good news—the gospel—was that God had fulfilled His promise of a Savior and King in the person of Jesus Christ, the crucified and risen Savior and King.

“And we preach to you the good news of the promise made to the fathers, that God has fulfilled this promise to our children in that He raised up Jesus, as it is also written in the second Psalm, ‘Thou are my son; today I have begotten you.’ “And as for the fact that He raised Him up from the dead, no more to return to decay, He has spoken in this way; ‘I will give you the holy and sure blessings of David.’ “Therefore He also says in another Psalm, ‘Thou wilt not allow thy holy one to undergo decay.’ “For David, after he had served the purpose of God in his own generation, fell asleep, and was laid among his fathers, and underwent decay; but He whom God raised did not undergo decay.” Acts 13:32-37

The good news is that Jesus’ death, though achieved by unbelieving and rebellious men, was God’s provision for the forgiveness of men’s sin. Salvation fulfilled the promise which God made to the Old Testament “fathers” (v. 32). Paul gave an example of these promises as evidence that Jesus fulfilled all the Old Testament prophecies pertaining to Messiah’s first coming, using Psalm 2, “Thou art My son; today i have begotten Thee” to show that Jesus fulfilled the promise of the resurrection of the Messiah

How does this verse prove the resurrection of Jesus? Paul didn’t explain how it proved his point. Of course, they could get with Paul after the sermon. This was just a starting point, a presentation of the highlights of the gospel. Still, while Paul didn’t explain how the psalm related to his point, a connection is clear. The first part of the psalm talks of the futile efforts of men who seek to throw off God’s rule by rebelling against Him and His anointed. This is precisely what happened in Jerusalem. The leaders of Israel had conspired to kill God’s anointed, Jesus. In light of the resurrection, they had failed. God had overruled their rejection.

Paul then referred to Isaiah 55:3, cited it this way: “I WILL GIVE YOU THE HOLY and SURE blessings OF DAVID” (Acts 13:34b). God has promised to bless Israel in accordance with an everlasting covenant, in accordance with God’s covenant with David. The Davidic Covenant was the promise of an eternal kingdom, ruled by an eternal King. How, Paul reasoned, can God raise up an eternal King unless this King is not subject to death. Since Jesus was raised from the dead, death has no claim upon Him. Thus, He is the eternal King Who will reign forever and ever, and thus the blessings of Israel will be eternal too.

Paul further cited Psalm 16:10 – “You will not allow your holy one to undergo decay” and showed that the hope of the Old Testament saints was of life beyond the grave (Daniel 12:1-2, 13; Hebrews 11:13-40). The psalm expresses that hope. The psalmist expressed that his hope was based upon the certainty of resurrection. Could David have been speaking here of his own resurrection, rather than that of his “son,” Jesus. David’s hope was a hope based upon the resurrection of his Son. David’s tomb was not empty, but the tomb of Jesus was, Paul reminded his audience. Thus, the promise applied to the Messiah; its implications and hope are extended to all whose trust was in Him.

“Therefore let it be known to you, brethren, that through Him forgiveness of sins is proclaimed to you. and through Him everyone who believes is freed from all things, from which you could not be freed through the Law of Moses.

“Take heed, therefore, so that the thing spoken of in the Prophets may not come upon you:

’Behold, you scoffers, and marvel, and perish, for I am accomplishing a work in your days. A work which you will never believe though someone should describe it to you.’” Acts 13:38-41

Paul now reached the “invitation time”. He called upon his listeners to believe in Jesus for the forgiveness of sins and warned them from the Old Testament of the grave danger of unbelief and rejection. It is through this Jesus, rejected by the nation Israel, crucified on Calvary and raised from the dead, that forgiveness of sins is offered. This is a complete reversal of the concept of salvation that Paul’s audience would have believed. The Israelite looked at his racial origins as the basis of his salvation. He was a Jew, so surely all Jews would enter into the promises God made to Abraham. In addition, A Jew was assumed to be righteous and to be destined for the coming kingdom.

But Paul’s review of Israel’s history indicated otherwise. Indeed, his sermon pointed in the opposite direction. Israel’s past was a consistent and emphatic reminder of Israel’s sin and waywardness and God’s longsuffering and faithfulness to His promises. Every blessing which Israel ever experienced was one of grace, not of deserved blessing. Every blessing was virtually in spite of this people, not because of their obedience or faith.

Thus, when Paul spoke of the “good news,” of the fulfillment of the promise of God to the “fathers,” he spoke of the forgiveness of sins, not of the reward of the righteous. These Israelites dare not delude themselves that they could somehow rest on the laurels of their past, for there was nothing upon which to rest. Their past did not commend them before God; it condemned them. Their history showed the whole system of law-keeping to be a failure. The salvation Paul preached could free them from all things, in contrast to the law which could not free them at all.

In order to be saved, these people, who had formerly taken such pride in their past and their law-keeping, must face reality as the Messiah had exposed it. They must renounce their past in terms of any merit or righteousness; they must renounce any thought of obtaining righteousness and God’s blessings by keeping the law. They needed to renounce any thought of self-righteousness and trust in God’s righteousness, in the person of Jesus. He died so that they might be forgiven of their sins.

Not only must these Jews and “God-fearing” Gentiles renounce the past, they must also renounce the actions taken by the Jews in Jerusalem when they rejected Jesus as Messiah and crucified Him. They must “plead guilty” and then look to Jesus for salvation from their sins. Oh, my! This would not have set well with this audience, as Paul well knew. Citing the prophet Habakkuk, he warned that they could either listen to what was said or face the consequences. These Jews and God-fearing Gentiles, gathered together to study the Law and the Prophets, had best not fail to heed the warnings of the Law and the Prophets. God required them to trust in the Messiah of whom the Law and the Prophets testified.

Do you understand the meaning of Paul’s sermon? Have you trusted Jesus in this way today? If you have not, why not?