All right. Hope everybody is doing well on this Wednesday evening. We're gonna be looking at X 13.
We're gonna pick up from where Luke left off and that was in verse 12, so we're beginning over 13.
And very exciting chapter.
Filled with a lot of lot of very interesting things. Let's again open up with a word of prayer before we begin.
Our father, we come before you once again in Jesus name. We're so grateful for the gospel message as we see it unfolded.
It's proclamation unfolded in the book of Acts. We are grateful.
That you can give us great insight into how the early church began, how it functioned. And the just the amazing spread exponential spread of the gospel message to the Gentiles.
Thank you for this church here that is committed to. Studying the scriptures, obeying them, and implementing them, Lord.
Yeah, we are grateful for it tonight, Lord, as we look to learn from you. By the bar of the Holy Spirit in Jesus name, Amen.
So, X 13 really is the beginning point where the gospel. The writer Luke begins to focus on the gospel proclaimed to the Gentiles up until this point.
The the book is focused on the commission that is given to Peter and his proclamation of the gospel to the Jews.
Peter then begins to fade from view, kind of exit stage left and Paul takes. Prominence in with respect to his missionary journeys So in Acts 13 the first missionary journey is detailed.
If you look at this map.
The first first missionary journey on the floor here. You give us an anti, which is in Syria.
Then tonight they're gonna go to several places here. All takes. I'll take this journey from.
The Antioch Church in Syria to Seleucia, Cyprus, Salamis, Pathos.
Perga in Pamphylia. Where the church in Antioch or where he begins in Antioch to city of.
And so you can follow this machine journey. It's the shortest of the 4 missionary journeys.
And so let's take a look at what X 13 has to say. We're gonna begin in verse 13 here.
And it has 52 verses here minus the 12 that we're gonna touch but First 13 acts 13 it says this now, Paul, when Paul and his party set sail from, from PFOS.
They came to Perga in Pamphilia. And John, John Mark, that is departing from them, returned to Jerusalem.
Verse 14, but when they departed from Perga, they came to Antioch and Pisidia.
And went into the synagogue on the Sabbath day and sat down. And after the reading of the law and the prophets, the rulers of the synagogue sent to them saying men and brethren if you have any word of exhortation for the people say on We're 16 and Paul stood up and motioning with his hands said, men of Israel.
And you who fear God, listen and I want to stop right there because you will spend versus 16 through 42 in his sermon.
In that synagogue there and I wanted to just give a little bit of background here so in the beginning of X 13 we find that the Holy Spirit separates Barnabas, the son of encouragement and Paul for this missionary journey here.
They leave the church in Antioch and they begin on their journey. And it says in verse 3 that John Mark went along with them.
And during this time, very much in parallel with the experience of Philip. There is a. A source or a false profit that they have to deal with.
In Cyprus and. In that particular case, it is the first time it seems commentators will say that Paul begins to understand that he can speak to Gentiles directly.
Before then, he had a commission to the Gentiles. He preached to Jews. If Gentiles were there, that was fine.
But for the first time, it seems like The spirit makes known to him that he can speak directly to Gentiles and have an impact on them.
And so this surges Paulus, who is the Roman proconsul. In Cyprus there is very, very interested in what he has to say.
Even though this false prophet wants to keep him away from the gospel. Surges is, we've described as a very intelligent man listens to him.
Now we don't know if he was saved, you know, certainly it seems in Luke's way of thinking that, usually we talk about 3 elements to the gospel or 3 phases.
There's information that is given, there's mental assent, and then there's the trust that is placed in the gospel.
And I'm not trying to make. Gospel acceptance more difficult than it than it needs to be.
It's a simple thing, but it seems to be that pattern and it seems like surges. Paulus here seems to understand the information seems to mentally ascent to, but we don't know whether he has placed his faithfully in Christ Jesus.
But the point is that Paul begins to realize that not only. Is the application of Jews and Gentiles on equal footing the case?
I mean, certainly realize that, but that it could be effective at doing that. And so we see this now for the first time.
Beginning in Acts 13 verse 13 where this comes about more fully. So Pemphilly was a geographically small and, and poor province in the southern corner.
Of Asia Minor. It contained a mixed population and that seemed to be open to the gospel.
Luke gives really no account of evangelism in Perga. Although on the return journey, at 14 verse 25, it says that the word of God was preached there.
It was at Perga that John Mark left the group to return to Jerusalem. Now, when I first began to listen to sermons on acts and stuff, it seems as if John Mark is portrayed as someone who was immature, maybe couldn't handle the difficult situations of missionary work.
But it seems like commentators believe that there's something more behind that, you know, several possibilities.
He might have He might have been concerned about the effects of this direct Christian message on the church in Jerusalem.
He might have been affected by the fact that Paul in the Paul and Barnabas kind of leadership team, Paul takes the leadership role there.
There might have been some personal reasons and a lot of commentators believe that when John Mark returned to Jerusalem.
It might have been the cause for some of these due to, Judaizers to give them more problems in X 15 particularly.
So it's a possibility we don't quite know but there might be more than just a young man who you know, can't handle missionary work.
There might have been some personal issues at stake. At There is a typical pattern to Paul's ministry.
There's an initial proclamation of, the Word of God in the synagogue.
He starts out there. When he's refused in a synagogue, then there's direct ministry to Gentiles after that.
This pattern is reproduced in every city that Paul visits and he does this with every sizeable Jewish population except in Athens and so Belated declares in Romans there's no difference between Jews and Gentiles in their condemnation, Romans too, but also in their access to God.
And Paul, certainly when he's writing in Romans, he's thinking about all of the things that he.
Has experienced it to that point as he says in Romans one i'm coming to you to so that we can exchange mutual gifts that I can encourage you with the word of God, you that can encourage me with your growth.
You know, historically Israel is, is very advantaged and, later on in Romans 9, 1011, especially Romans and I the first 2 verses he wants to see the nation come to Christ but he understands that judicial, they're judicially hardened.
And that time is not now but will be a time in the future. Certainly. And so.
He begins to move away from just this exclusive. Issue of just preaching in synagogues or sharing a word to spreading out the gospel to the Gentiles.
And so it's a direct approach that we see here. You know, a couple of additional things here.
In terms of Paul's direct, a message to the Gentiles. Later on in Romans 16 talks about my gospel for instance that that was preach also in Galatians one and Galatians 2.
The gospel wasn't any different in its content. But as Paul moves into acts and he gets in front of different audiences, he changes his strategy.
And he changes, and he's also faced with a broader scope of those who are listening to this message.
And so Paul, as evangelists, do today changes the message according to the audience.
Certainly, and use a different strategy, but the message is the same. So Let's take a look at a couple of additional things here.
He says this.
In Ephesians chapter 3 verses 2 through 6, he says this. I want to tell you about the mystery as I briefly as I briefly written or written already by which when you read you may understand my knowledge in the mystery of Christ.
Which in other ages was not made known to the sons of men. As it has now been revealed by the Spirit to his holy apostles and prophets that the Gentiles should be fellow heirs of the same body.
And partakers of his promise in Christ through the gospel. So we're gonna take a look at a foothold or a welcome that's extended at Antioch.
We're looking at verse 14 here on acts 13 and it says this. But when they departed from Perga, they came to Antioch and Picidia and went into the synagogue on the Sabbath day and sat down.
And they, Paul is given an opportunity to, to give a message, a message really of encouragement here.
And so. They entered the synagogue and the typical format in in a synagogue of that day would have been blessings or prayers that they would have given at first.
A reading from the law, select passage, remember Jesus walks into the synagogue. Passage happens to be from Isaiah.
A reading from one of the profits. A free address given by someone that the synagogue leaders considers to be, you know, pretty competent or schooled in the scriptures.
And then a closing blessing. And so The leader of the synagogue extends an invitation to Paul.
Maybe Paul dressed like a Pharisee or had the dress of one. Maybe from a Jewish background, maybe that's the reason why the invitation is given to.
And so then he begins to give a sermon. Paul gives 3 missionary sermons and acts.
The first one is here. In the synagogue at Antioch and Pasidia.
The second one is to the, the synagogue and Lestrade Act 14. And the third one is before the council in Athens.
Each of these sermons, Luke tends to summarize because if you read them out live, you can get through them in a couple of minutes.
So you must have summarized what was said. But the most important things are noted here. And.
Again, every time they was in front of a different audience, he changes the form of the message according to the circumstances that he encounters.
So. In verse 16, we find out that Paul's audience included both Jews and God fearing Gentiles through this verse here.
It says, Then Paul stood up and motioning with his hand said, Men of Israel and you who fear God listen.
Verse 17, the god of this people, Israel chose our fathers and exalted the people when they dwelt as strangers in the land of Egypt.
And with an uplifted arm, he brought them out of it. Now for a time for of about 40 years, he put up with their ways in the wilderness versus 19 and when he had destroyed 7 nations the land of Canaan he distributed their land to them by a lotment.
First 20 after that he gave them judges for about 450 years until Samuel a profit. And afterward they asked for a king so God gave him Saul the son of Kish, a man of the tribe of Benjamin for 40 years.
First 22 and when he had removed him he raised up for them David as king to him. Also he gave testimony and said, I have found David the son of Jesse, a man after my own heart.
Who will do all my will. From this man's seat, according to the promise, God raised up for Israel a Savior, Jesus.
After John had first preached before his coming the baptism of repentance to all the people of Israel.
First 25 and as John was finishing his course he said Who do you think I am? I'm not he.
But behold, there comes one after me, the sandals of whose feet I am not worthy to lose.
Men and brethren, sons of the family of Abraham and those among you of fear God, to you the word of the salvation has been sent.
For those who dwell in Jerusalem and their rulers because they did not know him nor even the voices of the prophets which are read every Sabbath.
Have fulfilled them in condemning him. And though they found no cause for death in him, they asked Pilate that he should be put to death.
Now when they had fulfilled all that was written according, concerning him, they took him down from the tree and laid him in a tomb.
But God raised him from the dead. He was seen for many days by those who came up with him from Galilee to Jerusalem or his witnesses to the people.
And we declare to you glad tidings that promise which was made to the fathers. God is fulfilled this for us, their children, in that he raised up Jesus as it was also written in the Second Psalm.
You are my son. Today I have forgotten you. Verse 34 and and that he raised him from the dead no more to no more to return to corruption.
He has spoken thus. I will give you the sure mercies of David. Verse 30 35.
Therefore, he also says another in another psalm. You will not, who you will not allow your Holy One to see corruption.
First 36 for David after he had served his own generation by the will of God fell asleep was buried with his fathers and saw corruption.
But he whom God raised up saw no corruption. Therefore, let it be known to you, Brethren, that although this man is preached to you, that through this man is preached to you the forgiveness of sins and by him.
Everyone who believes is justified from all the things from which he could not be justified by the love Moses.
Beware therefore less what has been spoken in the prophets come upon you behold you despisers marvel and perish.
Right, work a work in your days. A work which you will by no means believe though you were to declare it, though one would declare it to you.
So going back to verse 16. Again, Paul's audience, Jews and God fearing Gentiles and he addresses them as men of Israel.
You fear or worship God. First 26 says that again. And so he invites them with a gesture of his hand to listen to his sermon.
In verses 17 through 22, Paul's preaching begins with a resume of Israel's history that emphasizes the pattern of God's redemptive history from Abraham to David.
And this is, this approach is in line with. The audience that he is speaking to Jewish interests and practices.
He's looking for a hook here. This is similar to Steven's defense. In Act 6 before the Sanhedrin.
He is. Going through Israel's history is very much like in Romans, R Paul says as it is written, and he says, chapter one as it is written, the Just shall live by faith.
The Joshua of my faith existed in the Old Testament, but Paul uses it as an anchor and then develops and expands on that.
Paul is doing the same thing here. In this resume, there's a 4 point.
Confessional summary that for the Jews summed up the essence of their faith The first point is that God is the God of the people of Israel.
Second point is he chose the Patriarchs for himself. Third point is he redeemed his people from Egypt, leading them through the wilderness.
And the fourth point is he gave them the land of Palestine as an inheritance. So he gives this summary.
And then the Jews often added that God's choice, was David to be their king. And that the promises made to him and his descendants were also included.
So Paul proclaims he's great. Kind of confessional truths of Israel's faith.
Again, speaking of God's redemptive concern for his people. But this is the. Platform that he uses for his Christian message.
Again, in versus 17 through 22. What's of importance here is the fact that all mentions.
David and much like Samuel a second Samuel chapter 7 versus 6 through 16 the passage speaks of David's descendants as God's son.
So he says in second Samuel chapter 7 verse 14, I will be his father and he will be my son and it's understood.
That this had messianic significance to Jews. So he's hooking. Trying that hook in.
So he's anchoring Israel's proclamation. With this messianically relevant sun passage in second Samuel 7.
And now he's building a bridge for Christian proclamation here. This proclamation, he's going to root in the Messianic sun passage of some chapter 2 verse 7, which he quotes here.
You are my son today. I begotten you. He draws these 2 passages. And by analogy, he'll draw together Israel's confession and the church's confession and the church's confession.
Showing both that the the continuity of the thought and the fulfillment of it. Paul is a master at sermon writing here.
First 23. Let's read this verse again here.
From this man's seat, according to the promise, God raised up for Israel a Savior, Jesus.
So Paul's Christian proclamation begins by announcing that God has brought forth The Messianic Deliver from David's line in the person of Jesus.
So now he's honing in on the message, the promise. Paul is referring to as Isaiah 11 verses one through 16 and particularly This verse here.
This is a passage that has Messianic importance. For the Jews. Why? Because it speaks of the Messiah's descendant from David.
And it says in Isaiah chapter 11 verse one, in that day there shall be a rid of Jesse.
Who shall stand as a banner to the people for the Gentiles shall seek him. In other words, that's the fruit that fruit is gonna come forth.
That from the Messiah, the Gentiles as well as the Jews. Shall seek him, but particularly the Gentiles.
Seek what his righteous rule his victories and the establishment of a kingdom. Which of Gentiles will also have pardon.
It's very much like what he says at the end of Hebrews chapter 12 and verse 29.
Since your receiving a kingdom that can't be shaken, be grateful. And then he goes into 13 and he talks about all the things.
That we should be doing because we're going to be receiving this kingdom. It's a message of extreme joy and encouragement for the believer, but it's roted in concepts, Jewish concepts.
Versus 24 and 25. He says this after John had first preached on the Baptist before his coming, Jesus coming, the baptism of repentance to all the people of Israel.
And as John was finishing his course, he said, who do you think I am? I'm not he.
But behold, there comes one after me, the sandals of whose feet I am not worthy to lose.
So the announcement of Jesus as the Messiah. Is put in the usual forum. There's someone that is making this.
Apostolic proclamation like John the Baptist was. In the beginning with John the Baptism and his ministry, we have that in Mark chapter one.
Then John's preaching and baptism of repentance, which paved the way for the public ministry of Jesus.
John was the forerunner of the Messiah's and then he confessed. I indeed baptize you with water, but one mightier than I is coming and I is coming whose sandal strap I'm not worthy to lose so this proclamation is going forth and Paul very much is doing the same thing with the gospel to the Gentiles.
Let's look at versus 36, 26 through 31.
Now, Paul comes to the key point of his sermon. And his appeal is respectful but firm.
He wants to be heard on this matter and he says, men and brethren, sons of the family of Abraham and those among you fear God.
To you the word of the salvation has been sent. Now he hammers homeless point. He presents a 4 point.
Creed. So. There's a gentleman, Dr. Gary Habernas at Liberty University.
And other scholars have studied these creeds and what they are. Short little statements that were repeated before the scriptures written down very early after Jesus resurrection, probably within 2 years.
And it's possibly what made Paul very mad as he's. Coming into X 9 and he's reading threats and such.
Probably these creeds sprung up and were repeated and they're very simple almost like the song you learn about the alphabet, A, BCD, EFG, or some of the kids songs, you know, just something that can be repeated to learn.
And they contain a couple of elements and so scholars have isolated several of them more than that for instance Philippians 2 5 3 11 and in first Corinthians 15 3 through 5 very simple things Jesus Christ They talk about Jesus's deity.
The fact that he died for sins and was resurrected from the dead. Simple things that could be repeated over and over again for Christians.
And here is a 4 point c that we find here in X 13. And it's it's composed of this.
Number one, Jesus was crucified. Number 2, they laid a minute too. Number 3, God raised him from the dead.
And number 4, for many days he was seen by those who came up. With him from Galilee to Jerusalem.
Or now his witnesses to our people. Note, in verse 27, this is significant. A very clear note of fulfillment here in condemning him, they fulfill the words of the prophets that are read every Sabbath.
And, and they're these are implied throughout, Paul Sermon here. So very simple things.
That Paul just puts into his sermon here.
Let's look at versus 32 through 37. And by the way, if you have any questions, please, by all means.
So versus 32 through 37.
Verse 32 says, and we declare to you glad tidings, that promise which was made to the fathers.
God has fulfilled this for us their children in that he raised up Jesus as it is also written in the second song.
You are my son today. I begun you.
And that he raised him from the dead, no more to return to corruption. He has spoken thus.
I will give you the sure mercies of David. First 35 therefore he also says in another sound you will not allow your Holy One to see corruption.
Then he talks about David seeing corruption in Jesus not. So he supports this 4 point creed. And demonstrates the fulfillment what God has promised.
And he cites 3 Old Testament passages to do it. These are loaded with Messianic meaning for Christians and also for some Jews.
First one is some, chapter 2 verse 7. You are my son today. I've begun.
I've become your father. Paul uses this to bind together. The Jewish beliefs and Christianity's beliefs by putting it alongside.
And again, we talked about second Samuel. Chapter 7 verses 6 6 through 16. And he's putting these things together and then both in second Samuel 7 and some 2 Both in portray God as speaking to His Son.
And it's clearly this concept that brings both passages together. This seems pretty clear. Paul is bringing these 2 sun passages together as the underlying basis of his argument in the synagogue at Antioch in Pasidia.
In doing so, he's joining Old Testament redemptive history in the history of Jesus. Understanding both as having Messianic significance.
That's his point, a hammer across the fact that this is the Jesus and the Messiah that you were waiting for.
And number 3 is approach and method. Are really appropriate to this. This is what he's doing, strategy, appealing to this audience and singing.
Additionally, this use of second Samuel 7 and some chapter 2 verse 7 is the basis for his argument.
To support Christ's resurrection. Paul quotes Isaiah 55 or 3. Alongside this he says I will give you the holy blessings promised to David there's the bridge again.
They accepted David. Now accept the Christ. And some 16 verse 10. You will not let your holy ones see decay.
Joining his biblical knowledge and divine inspiration to connect the holy blessings and the Holy One.
Here's the Bible knowledge commentary. It says the Messianic treatment of Psalm 1610 stemmed from the earliest Christian preaching at Pentecost.
Acts 2, 27, if not also from pre-Christian Judaism.
Was very clever in his use of these passages. Now let's look at the final couple of verses of his sermon, 38 through 41.
Having begun a sermon by addressing his audience as men of Israel and you Gentiles who fear God verse 16 and having focused It on his appeal men, brothers, children, and you got fearing Gentiles, verse 26, now uses Paul uses a simpler and broader appeal.
Men and brethren, verse 38. Brethren in his application and called a repentance.
Through Jesus, Paul declares are the forgiveness of sins. And justification for everyone who believes. That's his main point.
All come in. The same level. Justification by faith. Through race.
Here we have the application of Paul's message. And his distinctive themes of forgiveness of sins, justification and faith.
And they're clearly stated in this first address. That is attributed to Paul and Acts. Just like in his other New Testament letters here.
Here's the Bible. The Bible exposures commentary once again. I just think they're very clear.
The call the repentance is cast in terms of a backic chapter one verse 5. A passage we now know was accepted at come run as having messianic significance so and which may have also been so considered more widely in other circles in late Judaism.
So he's choosing a path that the Jews have attributed as Messianic. And he says in effect, He concludes by warning the congregation that habaki's words apply to all who reject God's working in Jesus ministry and who refused Jesus as the divinely appointed Messiah.
Verse 41 says, behold you despisers. Marvel and Parish. Or I work a work in your days, a work which you will by no means believe.
The one word to declare it to you. So he hooks it all together here and finishes with a warning.
Now we're looking at the responses to the sermon versus 42 and 43.
Let's read these verses here. So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath.
First, 43. Now, when the congregation had broken up, many of the Jews and devout proselytes followed Paul and Barnabas who speaking to them persuaded them to continue in the grace of God.
So first of all here. Paul and Barnabas are begged by those who heard Paul sermon very much like the road to a man.
They hear these words of burning in their hearts and they invite this stranger to come in and then they recognize him as Jesus.
In this particular case, there's something burning in their hearts. They want to hear more. You want they want them to preach him to preach to them further in the next on the next Sabbath however, the Jewish authorities took a much dimmer view of this sermon and it says, but many of the Jews and devout converts to Judaism, they were interested.
They wanted to hear more, but some of those who did this and some of those who did this were persuaded or urged by the apostles to continue continuing the grace of God.
Usually this means that Paul's According to his understanding of grace must mean a continuance in the good news about salvation through Jesus.
But now we have a contrast here. First of all, Luke. Uses some hyperbole.
Here he says verse 44 and 45 on the next Sabbath. Almost the whole city.
Came together to hear the Word of God. 45, but when the Jews saw the multitudes they were filled with envy and contradicting and blasphemying they oppose the things spoken by Paul.
So when the Jews saw the multitudes, their initial interest turned into antagonism in opposition. Typical.
Not only was the synagogue being flooded with Gentiles, But it was almost as if it were treated like a common place, a theater or town hall.
Even more so it became clear to Paul and Barnabas who are ready to speak directly to Gentiles without first relating them in some way to Judaism.
So the more that they see, the more that Paul and Barnabas becoming encouraged that the message can go directly to the Gentiles instead of first giving priority to Jews.
That's typically the result. Yeah. And the majority of the Jews, including probably the leaders of the Jewish community.
We're apparently unwilling to allow salvation as open to Gentiles as it was to Jews.
That was the problem. So their opposition. In their opposition they not only talked abusively, the NIV says this.
Contradicted and opposed. But they were blaspheming. Because from Luke's perspective opposition to the gospel is direct and not so much as at the messenger, but at Jesus Christ himself.
The content of the message is what they're opposing. In act 26 verse 11, Paul wrote of himself.
And I punish them often in every synagogue and compel them to blaspheme and being exceedingly enraged against them, I persecuted them even to foreign cities.
The reaction of the Jews of which he was a participant.
So first of all, in versus 46, 46 through 47, we can put the title to the Jews first, but also to the Gentiles, that portion.
That Paul talks about is he's a debtor. In Romans chapter one he talks I'm a debt he says I'm a debtor to both Jews and to Gentiles also are barbarians as he calls them.
So in response to the Jews abuse and blasphemy, Paul and Barnabas spoke of their new policy that they're going to take.
To the choose first but also to the Gentiles. That began with the conversion of Serges Paulus.
But it also been discussed probably by them on the way from Pathos to Antioch and Pisidia.
And what's interesting here is that as Paul and Barnabas saw, the Jews of Antioch and Pasidia in their exclusiveness had rejected the very thing they were looking for everlasting life.
He says this. Eternal life. However, the gospel must be directed to Gentiles for it included in its band.
Including Inspect, the promise in Isaiah, 49 per 6, the Gods servant will be alight to the Gentiles.
And to bring your salvation to the ends of the earth. Beautiful words. Here is another comment here.
It says it was of course Jesus of Nazareth who was uniquely God's servant and who was at work through his spirit in the church.
Completing what he had begun and also making the missionaries God's servants and inheritors of the promise in Isaiah, 49 verse 6.
Kind of wrapping up here many of the Gentiles responded with thanks to the apostles ministry and with openness to their message and all who were appointed for eternal life believed.
And though the conversion of many of the Gentiles through the conversion many Gentiles who brought the message of salvation to others.
Verse 49, the Word of the Lord was being spread throughout the whole region. Regardless of the opposition.
As someone described it, it's. As much as it's like the devil. As much as he opposed the gospel, it's like somebody lighting a fire and stamping it out.
It just spreads the flames even farther and farther. As the opposition grew, the gospel spread.
The spreading of the word along with the apostle's own outreach to the cities named in chapters 13 and 14 probably led to the opposition of the so-called Judaizers that result in the problem Paul dealt with.
In Galatians. Finally, last couple verses here. The Jews stirred up trouble against them and brought pressure on the city's magistrates or the leading men of the city through their God-fearing wives.
Whyives are very important in this case. The God fearing women of high standing. And since Luke speaks of the persecution, sort of as an expulsion from the city as opposed to mob action it probably took the form, of a of the Christians being disowned by the local Jewish community.
And the reason for that is that the Jews probably called an illegitimate religion in Rome's eyes.
And it must be considered a disturbance to the peace. That law, a Roman law and order brought in Antioch and Pasidia.
A later next Luke also mentions that the opposition against the gospel usually arose from within the Jewish community.
Not really from the Roman authorities themselves. And that the charge was that Paul was preaching an illegal religion.
And of course, Luke says that's not true here. Couple of verses just to kind of contrast things.
Act 16 versus 2321. Along this point of who is bringing the pressure. And they brought them to the magistrates and said, these men being Jews exceedingly trouble our city.
And they teach customs which are not lawful for us being Romans to receive or observe. Another example is act 17 versus 7 Jason harbored them and these are all acting contrary to the decrees of Caesar saying that there is another king, Jesus.
Another one is Acts 18 verse 13 saying this fellow persuades men to worship God contrary to the law .
One So having been expelled from, Antioch and Kasidia, Paul and Barnabas shook the dust from their feet and protest against them.
So Jewish gesture. To repudiate the actions, to disassociate themselves from it.
And they went southeast heading for iconium. Some 80 miles away. The new disciples left behind at Antioch and the city and other areas.
Continued forward and they didn't seem to be discouraged by these turn of events but were filled with joy and with the Holy Spirit.
Here's a couple of key takeaways here. The commentator writes this, this understanding of the validity of a direct approach to Gentiles and their full acceptance as Christians is what Paul speaks of as my gospel.
A couple of cross references here. Romans 16 verse 25 says now to him who is able to establish you according to my gospel in the preaching of Jesus Christ.
According to the revelation of the mystery kept secret, since the world began. It was the gospel, it was a gospel, not different in content from the earliest gospel.
But a gospel distinct and strategy in broader in scope. And finally, by revelation the nature of Paul's Christian ministry had been given by supernatural action at the beginning of his first missionary journey.
This was as Paul says later on, the mystery made known to me by revelation, which was not made known to men in other generations as it has now been revealed by the Spirit to God's holy apostles and prophets.
This mystery is that through the gospel the Gentiles are heir together with Israel. Members together of one body.
And share us together. In the promise of Jesus Christ, Ephesians. Then chapter 3 verses 2 through 6.
Any thoughts?
I came and ran at the money right on money here.
Pretty exciting stuff, definitely.
Okay. Begin our prior time, Jim.