Paul sent by the Church
1 ① There were at Antioch – in the Church which was there – prophets and teachers: Barnabas, Symeon known as Niger, Lucius of Cyrene, Manaen who had been brought up with Herod, and Saul. 2On one occasion while they were celebrating the Lord and fasting, the Holy Spirit said to them, “Set apart for me Barnabas and Saul to do the work for which I have called them.” 3So, after fasting and praying, they laid their hands on them and sent them off.
Paul’s first mission
4 ② These then, sent by the Holy Spirit, went down to the port of Seleucia and from there sailed to Cyprus. 5Upon their arrival in Salamis they proclaimed the word of God in the Jewish synagogue; John was with them as an assistant.
6They traveled over the whole island as far as Paphos where they met a certain magician named Bar-Jesus, a Jewish false prophet 7who lived with the governor Sergius Paulus, an intelligent man. He had summoned Barnabas and Saul and wanted to hear the word of God. 8But they were opposed by the Elymas (that is, the magician) who tried to turn the governor from the faith.
9Then Saul, also known as Paul, full of Holy Spirit, looked intently at him 10and said, “You son of the devil, full of all kinds of deceit and enemy of all that is right! Will you never stop perverting the straight paths of the Lord? 11Now the Lord’s hand is upon you; you will become blind and for a time you will not see the light of day.” At once a misty darkness came upon him, and he groped about for someone to lead him by the hand.
12The governor saw what had happened; he believed, and was deeply impressed by the teaching about the Lord.
Paul in the capital of Pisidia
13From Paphos, Paul and his companions set sail and came to Perga in Pamphylia. There John left them and returned to Jerusalem 14while they went on from Perga and came to Antioch in Pisidia. On the Sabbath day they entered the synagogue and sat down. 15After the reading of the Law and the Prophets, the officials of the synagogue sent this message to them, “Brothers, if you have any word of encouragement for the assembly, please speak up.”
16So Paul arose, motioned to them for silence and began, “Fellow Israelites and also all you who fear God, listen. 17The God of our people Israel chose our ancestors, and after he had made them increase during their stay in Egypt, he led them out by powerful deeds. 18For forty years he fed them in the desert, 19and after he had destroyed seven nations in the land of Canaan, he gave them their land as an inheritance. 20All this took four hundred and fifty years. 21After that, he gave them Judges until Samuel the prophet. Then they asked for a king and God gave them Saul, son of Kish, of the tribe of Benjamin, and he was king for forty years. 22After that time, God removed him and raised up David as king, to whom he bore witness saying: I have found David, the son of Jesse, a man after my own heart, who will do all I want him to do.
23It is from the descendants of David that God has now raised up the promised savior of Israel, Jesus. 24Before he appeared, John proclaimed a baptism of repentance for all the people of Israel. 25As John was ending his life’s work, he said: ‘I am not what you think I am, for after me another one is coming whose sandal I am not worthy to untie.’
26Brothers, children and descendants of Abraham, and you also who fear God, it is to you that this message of salvation has been sent. 27It is a fact that the inhabitants of Jerusalem and their leaders did not recognize Jesus. Yet in condemning him, they fulfilled the words of the prophets that are read every Sabbath but not understood. 28Even though they found no charge against him that deserved death, they asked Pilate to have him executed. 29And after they had carried out all that had been written concerning him, they took him down from the cross and laid him in a tomb.
30But God raised him from the dead, 31and for many days thereafter he showed himself to those who had come up with him from Galilee to Jerusalem. They have now become his witnesses before the people. 32We ourselves announce to you this Good News: All that God promised our ancestors, 33he has fulfilled for us, their descendants, by raising Jesus, according to what is written in the second psalm: You are my Son, today I have begotten you. 34On raising him from the dead so that he would never know the decay of death, God fulfilled his promise: I will give you the holy blessings, the sure ones, that I kept for David.
35Moreover, in another place it is said: You will not allow your holy one to suffer corruption. 36Now David was subjected to corruption, for he died and was laid beside his ancestors after having served God’s purpose in his own time. 37But the one God raised up – Jesus – did not know corruption. 38Through him, fellow Israelites, you have forgiveness of sins, and this is our good news. 39Whoever believes in him is freed of everything from which you could not be freed by the law of Moses.
40Now watch out lest what was said by the prophet happen to you: 41Take care, you cynics; be amazed and disappear! For I am about to do something in your days which you would never believe even if you had been told.”
42As Paul and Barnabas withdrew, they were invited to speak again on the same subject the following Sabbath. 43After that, when the assembly broke up, many Jews and devout God-fearing people followed them and to these they spoke, urging them to hold fast to the grace of God.
44The following Sabbath almost the entire city gathered to listen to Paul, who spoke a fairly long time about the Lord. 45But the presence of such a crowd made the Jews jealous. So they began to oppose with insults whatever Paul said.
46Then Paul and Barnabas spoke out firmly, saying, “It was necessary that God’s word be first proclaimed to you, but since you now reject it and judge yourselves to be unworthy of eternal life, we turn to non-Jewish people. 47For thus we were commanded by the Lord: I have set you as a light to the pagan nations, so that you may bring my salvation to the ends of the earth.”
48Those who were not Jews rejoiced when they heard this and praised the message of the Lord, and all those destined for everlasting life believed in it. 49Thus the Word spread throughout the whole region.
50Some of the Jews, however, incited God-fearing women of the upper class and the leading men of the city, as well, and stirred up an intense persecution against Paul and Barnabas. Finally they had them expelled from their region. 51The apostles shook the dust from their feet in protest against this people and went to Iconium, 52leaving the disciples filled with joy and Holy Spirit.
- Acts 13,1 This is the beginning of Paul's missions; for the time being he is sent as Barnabas' assistant. It is very difficult to know how the Church organized itself in the beginning. It did not have the same kind of hierarchy with three orders that we have now: bishops, presbyters (or priests) and deacons: this started only at the end of the first century. The Churches of Jerusalem and Antioch were certainly not directed as those in small towns. Most of the time, the communities chose their elders among the most trusted men. They had to be recognized or installed either by the apostles or some other superior authority and accepted by the neighboring communities. Their ministry as leaders included baptism, the celebration of the eucharist and the anointing of the sick. This institution of the Elders (see 14:23 and 11:30) copied exactly the organization of the Jewish communities. However, wherever there were prophets accepted as such (this was the case in Antioch), they enjoyed greater authority, somewhat like the apostles (1 Cor 12:28 and Eph 2:20). Paul and Barnabas are not considered apostles yet, but they are prophets. As for the teachers: they are those who have the ability to teach doctrine and morality based on Scripture, for the service of the community. Luke gives the details of the beginning of this mission. It emerges from the initiative of the Holy Spirit, but responds to the life of fervor of the community of Antioch. Note also that the community agrees to have two of its five leaders leave, and that Saul and Barnabas are ready to face the risks of this adventure. The laying on of hands invokes the grace of God upon these two missionaries. Acts 13,4 This first mission begins in a very traditional way. Jews could travel throughout the Roman empire: in any important city they would find other Jews involved in trade and always gathered in communities, in synagogues. From Antioch, Barnabas and Saul travel by sea to the island of Cyprus, Barnabas' homeland. The meeting with Sergius Paulus has the value of a sign: the Gospel not only convinces simple people, but also authorities. Paul is aware that he must witness before kings and rulers (Lk 21:12). The prophetic gifts of Saul are seen when he meets Sergius Paulus. From then on, the Book of Acts will no longer speak of Saul but of Paul: had the governor authorized him to use his family name? For Paul, who was already a Roman citizen (16:37), it is a further step in becoming integrated into the world of the non-Jews. Paul and his companions. Once the mission began, Paul becomes the obvious leader. They do not stay in Cyprus; they leave there groups of believers who have been hastily instructed. When they arrive on the continent, at the inhospitable area of Perga, John Mark leaves them. Paul's daring plans may have scared him. They go through the mountain range of modern Turkey and reach the heart of the province of Pisidia - Antioch (which must not be confused with the other Antioch). Luke gives all the details of the events at Antioch in Pisidia, because they were typical of the situations Paul was going to face in various parts of the Roman empire. Paul speaks at the Sabbath gathering in the synagogue (house of prayer of the Jews). The worship involves psalms and biblical readings (obviously, from the Old Testament). Then, one or several of the leaders make comments. Since Paul is a visitor, out of deference, they ask him to speak. Paul's discourse, this return to the history of Israel may seem to us to hold little interest, as was the case for Peter's (chapter 2) and Stephen's (chapter 7). But it was the Jewish way of preaching, and for all these emigrants, there was nothing more interesting than being reminded of this history which they knew by heart and which gave them their identity in the midst of other peoples. So Paul presents this history, highlighting a series of facts which gives it meaning and clearly leads to Christ. Paul shows that God's promises to Israel have been fulfilled in the resurrection of Christ. We have here a way of understanding the Gospel that we must not lose. We hold that the Jewish and later the Christian faith is historical. That means first of all that God has been revealed through history: our faith is not a doctrine developed by thinkers, nor has it sprung from legends. It also means that the resurrection of Jesus marks a new departure for all human history and that year by year history presses on towards an end where the sole issue will be Judgment and the Kingdom of God. We cannot simply preach a doctrine that is always true, we must show how the Gospel is a living power and how the Spirit of God is at work in events. The audience reacts in various ways. Those who are listening are not all Jews; there are also those who fear the Lord, or proselytes whom we have already met in the Ethiopian (8:30) and Cornelius: these are considered second-class believers by the Jews. From the first words, Paul greets them the same way he greets the Jews. Then, in his preaching, he does not emphasize the observance of the Law, which only the Jews could fulfill and which made them feel superior to others: instead, Paul declares that the Law is surpassed (v. 38). He stresses the promises of God addressed to all people. Those who fear God are delighted by a Gospel which makes them God's children, just as the Jews are. They all invite Paul to speak on the same theme the following Saturday. At that time Paul makes an important decision: Instead of restricting himself to the Jews during the week, he prefers to go to those who fear God, people whom he wins over because he is not racist in any way. These people, in turn, bring others to the gathering on the following Sabbath - pagans who had never been involved with the Jews but now mix with them. Then a crisis occurs. The assembly divides into two factions. Those Jews who are most close-minded and proud are afraid when they see themselves surrounded by unclean pagans; they oppose Paul and even try to throw him out. Rich and pious women intervene. From that moment, a Christian community separate from the Jews is formed. Is not all this factual? If we do not often have such crises in our own Church, it is perhaps because the apostles are few, as in Paul's time and we have not yet had the visit of the one who will be heard beyond our walls. All those destined for everlasting life (48). This expression does not condemn those who have not believed. It simply states that the coming to faith was a gift for those believers: God entered their life and made them bearers of a current of divine life that would transform the world (Jn 17:3).
- Acts 13,1 This is the beginning of Paul's missions; for the time being he is sent as Barnabas' assistant. It is very difficult to know how the Church organized itself in the beginning. It did not have the same kind of hierarchy with three orders that we have now: bishops, presbyters (or priests) and deacons: this started only at the end of the first century. The Churches of Jerusalem and Antioch were certainly not directed as those in small towns. Most of the time, the communities chose their elders among the most trusted men. They had to be recognized or installed either by the apostles or some other superior authority and accepted by the neighboring communities. Their ministry as leaders included baptism, the celebration of the eucharist and the anointing of the sick. This institution of the Elders (see 14:23 and 11:30) copied exactly the organization of the Jewish communities. However, wherever there were prophets accepted as such (this was the case in Antioch), they enjoyed greater authority, somewhat like the apostles (1 Cor 12:28 and Eph 2:20). Paul and Barnabas are not considered apostles yet, but they are prophets. As for the teachers: they are those who have the ability to teach doctrine and morality based on Scripture, for the service of the community. Luke gives the details of the beginning of this mission. It emerges from the initiative of the Holy Spirit, but responds to the life of fervor of the community of Antioch. Note also that the community agrees to have two of its five leaders leave, and that Saul and Barnabas are ready to face the risks of this adventure. The laying on of hands invokes the grace of God upon these two missionaries. Acts 13,4 This first mission begins in a very traditional way. Jews could travel throughout the Roman empire: in any important city they would find other Jews involved in trade and always gathered in communities, in synagogues. From Antioch, Barnabas and Saul travel by sea to the island of Cyprus, Barnabas' homeland. The meeting with Sergius Paulus has the value of a sign: the Gospel not only convinces simple people, but also authorities. Paul is aware that he must witness before kings and rulers (Lk 21:12). The prophetic gifts of Saul are seen when he meets Sergius Paulus. From then on, the Book of Acts will no longer speak of Saul but of Paul: had the governor authorized him to use his family name? For Paul, who was already a Roman citizen (16:37), it is a further step in becoming integrated into the world of the non-Jews. Paul and his companions. Once the mission began, Paul becomes the obvious leader. They do not stay in Cyprus; they leave there groups of believers who have been hastily instructed. When they arrive on the continent, at the inhospitable area of Perga, John Mark leaves them. Paul's daring plans may have scared him. They go through the mountain range of modern Turkey and reach the heart of the province of Pisidia - Antioch (which must not be confused with the other Antioch). Luke gives all the details of the events at Antioch in Pisidia, because they were typical of the situations Paul was going to face in various parts of the Roman empire. Paul speaks at the Sabbath gathering in the synagogue (house of prayer of the Jews). The worship involves psalms and biblical readings (obviously, from the Old Testament). Then, one or several of the leaders make comments. Since Paul is a visitor, out of deference, they ask him to speak. Paul's discourse, this return to the history of Israel may seem to us to hold little interest, as was the case for Peter's (chapter 2) and Stephen's (chapter 7). But it was the Jewish way of preaching, and for all these emigrants, there was nothing more interesting than being reminded of this history which they knew by heart and which gave them their identity in the midst of other peoples. So Paul presents this history, highlighting a series of facts which gives it meaning and clearly leads to Christ. Paul shows that God's promises to Israel have been fulfilled in the resurrection of Christ. We have here a way of understanding the Gospel that we must not lose. We hold that the Jewish and later the Christian faith is historical. That means first of all that God has been revealed through history: our faith is not a doctrine developed by thinkers, nor has it sprung from legends. It also means that the resurrection of Jesus marks a new departure for all human history and that year by year history presses on towards an end where the sole issue will be Judgment and the Kingdom of God. We cannot simply preach a doctrine that is always true, we must show how the Gospel is a living power and how the Spirit of God is at work in events. The audience reacts in various ways. Those who are listening are not all Jews; there are also those who fear the Lord, or proselytes whom we have already met in the Ethiopian (8:30) and Cornelius: these are considered second-class believers by the Jews. From the first words, Paul greets them the same way he greets the Jews. Then, in his preaching, he does not emphasize the observance of the Law, which only the Jews could fulfill and which made them feel superior to others: instead, Paul declares that the Law is surpassed (v. 38). He stresses the promises of God addressed to all people. Those who fear God are delighted by a Gospel which makes them God's children, just as the Jews are. They all invite Paul to speak on the same theme the following Saturday. At that time Paul makes an important decision: Instead of restricting himself to the Jews during the week, he prefers to go to those who fear God, people whom he wins over because he is not racist in any way. These people, in turn, bring others to the gathering on the following Sabbath - pagans who had never been involved with the Jews but now mix with them. Then a crisis occurs. The assembly divides into two factions. Those Jews who are most close-minded and proud are afraid when they see themselves surrounded by unclean pagans; they oppose Paul and even try to throw him out. Rich and pious women intervene. From that moment, a Christian community separate from the Jews is formed. Is not all this factual? If we do not often have such crises in our own Church, it is perhaps because the apostles are few, as in Paul's time and we have not yet had the visit of the one who will be heard beyond our walls. All those destined for everlasting life (48). This expression does not condemn those who have not believed. It simply states that the coming to faith was a gift for those believers: God entered their life and made them bearers of a current of divine life that would transform the world (Jn 17:3).
