Teachers: help students understand the sermons in Acts were delivered to first century audiences, not to twenty-first century American audiences. An important key to unlocking the intended message of a sermon is found in understanding the audience. The sermons in Acts were specific. They were given to specific audiences who listened for specific reasons that were formed by specific circumstances. The primary message of an Acts' sermon was the speaker's intended message. To make secondary applications of the speaker's sermon before we understand the speaker's primary message (1) does injustice to his message and (2) may distort his teaching.
To understand the message of this sermon, we must understand (1) it was delivered by invitation in a Jewish synagogue to Jews [and people attracted to Judaism]; (2) it was delivered to an audience far removed from the events and discussions in Palestine; and (3) it was delivered to people who may have heard about Jesus but did not know about the resurrection [and its significance]. (See Acts 18:25.)
A few hundred miles separation means little in our world. Such separation was significant in their world. They had no print [no newspaper or magazines]; no technology to broadcast or receive information [no radio or television]; no electronic mail [no computers]; no commonly available mailing system [only "word of mouth" and hand delivery was available to common people]; and no telecommunications, either wireless or by wire [no satellites or cell phones]. The majority lived in an informational isolation that many of us have never experienced.
Though both sermons were to unconverted Jewish audiences, the sermons in Acts 7 and Acts 13 are different. Differences are to be expected since Stephen spoke in Acts 7 and Paul in Acts 13. However, the audiences were the reason for the primary differences.
Make certain students understand there were basic differences in audiences in or near Palestine and audiences far from Palestine. Those in or near Palestine had information and knowledge about Jesus those far from Palestine did not have.
Stephen's audience lived in Jerusalem. As witnesses, they knew from experience about Jesus' life, teachings, miracles, and impact on Israel. Through participation, the council knew about Jesus' trials and execution. Living in Jerusalem, they knew the reports of Jesus' resurrection.
The council before whom Stephen spoke was similar to our Supreme Court. They were the final court of appeal in Israel. They especially were responsible for rulings that affected the nation. Israel was a religious nation, and this was a religious court. The law of Moses was the basic, regulatory law of the nation. The Jerusalem council made applications of this law in difficult rulings and decisions. This court had firsthand knowledge of Jesus' teachings and miracles. Jesus specifically was executed because members of this court regarded him to be a threat to the nation. (See John 11:47-50 and Luke 23:50, 51.)
Paul's audience lived in Antioch of Pisidia, a city in Asia Minor located hundreds of miles from Jerusalem. Since Paul's sermon was given in a synagogue on a Sabbath, that audience was basically Jewish. Some present [Godfearers] were not Jews. Because this audience lived far removed from events in Jerusalem, it is unlikely anyone had a witness' knowledge of Jesus, his teachings, his miracles, his death, or his resurrection.
The place of delivery and the people addressed confirm this sermon was given to an audience composed of (1) Jews and (2) people who were not Jews but believed in God.
Stephen spoke to people who witnessed Jesus' life (in part) and death. The council applied Moses' law to national situations. He emphasized evidence from Moses to stress why they should respond to Jesus. Paul spoke to people who were not witnesses of Jesus' life, death, and resurrection. He introduced them to Jesus and emphasized why they should know him.
Stephen spoke to the best informed minds of Israel. Men on the Jerusalem council were noted for their expertise in the law of Moses. The men on this court were regarded to be the religious and political elite of Israel. They existed to apply the law of Moses in difficult situations. Stephen's emphasis on Moses should have been of special significance to them. In contrast, Paul spoke to people who had [at best] little information about Jesus.
This is the first recorded sermon in Acts to Jews and Godfearers outside of Palestine.
Remember the book of Acts is a researched account of events to help Theophilus know his faith was solidly founded on actual events. As already noted, Luke presented an organized, investigated account of the progression of events (Luke 1:1-4). Luke presented Christianity's progression with emphasis on major transitions. Acts never presents itself as a complete account of Christianity's progression. It deals partially with Peter's work and influence (Acts 1-10) and Paul's work and influence (Acts 9-28). Chapters 11 and 12 overlap both men. Note Acts provides no information on the work of the other apostles. Acts does not report on the work of all the Christian evangelists. It does not record Christianity's spread outside the areas of Paul's mission trips.
Paul's Review: Briefly, Paul reviewed Jewish history. He gave his brief review by periods: the Egyptian period (verse 17), the wilderness period (verse 18), and the period of conquest (verse 19). All three periods covered about 450 years. He then spoke of the period of the judges that ended with Samuel (verse 20) and the early period of the kings (verses 21, 22).
Paul did not dwell on the early history of Israel because it was not important to his purpose. Paul's devotion to God's work in Israel was not questioned by this audience. Israel's early history was important to Stephen's purposes. Stephen's devotion to God's work in Israel was in question.
Paul connected Jesus to the stream of Israelite history in two important ways. He declared Jesus was King David's descendant (verse 23). This connection was extremely important in Jewish understanding [the Messiah was to descend from King David]. He also established the connection between Jesus and John (verse 24, 25). John's work and message was known among Jews in Asia Minor through Apollos' teaching. (See Acts 18:24-19:6.) John stressed that he was not the Messiah, but the Messiah would soon come (verse 25).
If any Jewish audience was expected to give serious consideration to Jesus being the promised Messiah [Christ], they had to know that Jesus descended from David. Consider the Luke 3 genealogy that traces Jesus' lineage through David to Adam, and the Matthew 1 genealogy that traces Jesus' lineage from Abraham through David to Jesus. In Israel, the fact that the Messiah descended from David was a commonly understood means of verifying the Messiah's identity. For those who knew the expectations surrounding John, connecting Jesus with John was a powerful evidence.
Note the evidences powerfully impressed a Jewish audience [or people who had knowledge of Judaism]. Evidences that impressed audiences who knew God's promises to Israel were not as significant to those with backgrounds in idolatry.
Paul's Message: Paul focused their attention on his primary message by addressing the "sons of Abraham" (Jews) and "those of you who fear God" (people who believed in God but were not Jews). His primary message was this: he and his company were sent out to inform people about salvation (verse 26). The Jerusalem residents did the things the prophets predicted they would do (verse 27). While no reason existed to kill Jesus, Jewish leaders asked Pilate to execute him (verse 28). Jesus was buried [a confirmation of actual death] (verse 29), and God resurrected him (verse 30). Many saw the resurrected Jesus, and they became God's messengers of Jesus' resurrection (verse 31). Paul presented the good news that God fulfilled His promise to their forefathers: God resurrected Jesus (verses 32-34). Paul used the same evidence Peter used in the Acts 2 sermon: David prophesied of a Lord who would not decay (verses 36, 37). All should understand forgiveness of sins is available through this resurrected one (verse 38). Through him everyone who believes can be delivered, even from things Moses' law could not deliver (verse 39). They needed to respond to this opportunity with a sense of sober responsibility, or they would receive the prophets' condemnation (verses 40, 41).
Paul wanted them to understand these things. (1) God's promise of salvation was an accomplished fact. (2) God predicted Israel would reject Jesus, and Jesus would be killed. (3) God planned to resurrect Jesus. (4) The resurrected Jesus makes possible forgiveness of sins. (5) Faith in Jesus makes possible God's blessings in Jesus. (6) In Jesus, God provides a deliverance the law of Moses cannot provide. (7) Rejecting Jesus results in serious consequences.
Paul's Continuation: Paul requested no immediate response. Again, note the contrast between the audiences in and near Palestine and this audience. These people knew little about Jesus' life, death, and resurrection. Audiences in or near Palestine either saw or heard from witnesses about Jesus. (See Acts 10:38,39.) Audiences in and near Palestine considered Jesus long before responses were requested. The audience in Antioch of Pisidia needed time to think and consider, and to let faith in Jesus take root.
If obedience to divine commands occurs without faith in God's actions in Jesus, that obedience is ineffective and meaningless. Obedience is the result of the person believing in Jesus. Time is necessary for information about Jesus to become faith in Jesus. Paul's commitment was to producing faith in Jesus, not to getting people "to do something." Paul's commitment was to cause people to believe in God's son, the Christ. (See 1 Corinthians 1:14-17 and 2:1-5.) Faith produces response. Acts without faith are insignificant.
As Paul and Barnabas left the synagogue, many begged them to return in a week and share more (verse 42). After the synagogue assembly, many Jews and proselytes followed Paul and Barnabas. Paul and Barnabas urged them to continue in God's grace (verse 43).
Some were immediately responsive to the message. They immediately wanted to hear more. Note the direct connection between God's promise, Jesus, and grace.
The Response: On the next Sabbath, a huge crowd came to the synagogue to hear God's word (verse 44). The crowds made the Jews who controlled the synagogue jealous (verses 45), and they contradicted Paul and blasphemed. Paul, citing Isaiah 42:6 and 49:6, boldly turned from the Jews to teach those who were not Jews.
Positive, community-wide response to Paul and Barnabas' message of salvation in Jesus made some Jews jealous. Instead of thanking God for Jesus' impact on the community, these Jews were concerned about diminished prestige. Instead of using their understanding and knowledge to become an increased blessing to the community, they verbally opposed Paul and blasphemed Jesus. As a result, Paul directed his teaching and efforts to people who were not Jewish.
For the first recorded time, Jewish people were rejected in favor of people who were not Jews. Paul's rejection was not a sudden, unpredictable act. He noted (1) it was necessary that the Jews hear about Jesus first (see Romans 1:16); (2) many Jews in Antioch of Pisidia rejected Paul's news; (3) they judged themselves unworthy of eternal life; (4) because of Jewish rejection, Paul and Barnabas turned to those who were not Jews (verse 46).
We must understand Paul was not reacting to his emotions or to rejection when he directed his efforts to people who were not Jews. Though he surely felt emotional about the rejection (for Paul's emotional concern for his people, see Romans 10:1-3), his decision was based on the prophets' teachings. Jesus was God's outreach to Israel and to nations who were not Jews.
The God fearers were overjoyed and believed (verse 48). As a result, God's word spread throughout the entire region (verse 49). However, influential Jews motivated prominent women and men in Antioch of Pisidia to persecute Paul and Barnabas. Paul and Barnabas were forced out of the area (verse 50).
The receptive people who were not Jews were overjoyed by Paul's decision. The opposition of the Jews who were jealous of Paul deepened and broadened. The man who was the persecutor of Christians became persecuted as a Christian. Opposition from prominent people in the community became so severe that Paul and Barnabas had to leave.
The Significance: In Acts' record of events, this marked a major transition. From this point forward, the universal church increasingly was composed of converts who were not Jewish. Jewish and Jewish Christian resentment against Paul steadily grew because he taught people who were not Jews.
Help students understand that this marks a major point of transition in the Christian movement.
Thought Questions:
The Jewish men who rejected Paul, Barnabas, and their message thought of themselves and not of Jesus. Obviously, those prominent in the synagogue were also prominent in the community. Only if these Jewish men were prominent in the community could they "arouse the devout women of prominence and the leading men of the city" to instigate a persecution against Paul and Barnabas (verse 50). They were accustomed to people listening to and honoring them. They seemed more concerned about their community status and prestige than understanding God's work through Jesus. [Note that motives that had nothing to do with religious conviction determined religious response.] Such first century reactions occurred previously among some Jews in Palestine. (See Matthew 23:5-7 and John 11:47-50.) Those who contradicted Paul were jealous that "nearly the whole city assembled" to listen to Paul (verse 44). Paul's popularity in "their" city threatened them.
From their perspective, their community status and prestige was in jeopardy. To them, Paul and Barnabas were rivals, not men sharing good news.
If the whole community understood that God's forgiveness was available to them through Jesus, the prominent men of the synagogue no longer controlled access to God. These men lost their position of control. A person who was not a Jew did not have to become a proselyte to be a part of God's people. Potential proselytes [Godfearers] no longer would view those who controlled the synagogue as essential to learning God's ways. The synagogue's role would change completely for those who were not Jews but who attended the synagogue. Those controlling the synagogue did not oppose people who were not Jewish becoming a part of God's community. They opposed such people becoming a part of God's community in a way they did not control.
Link to Student Guide
Quarter 2, Lesson 9