Paul, Apostle to the Gentiles Introduction to Paul and Acts Exposition of Acts 13-28 by Daniel J. Lewis © Copyright 2001 by Diakonos, Inc. Troy, Michigan United States of America 2 Preface Luke is the most prolific writer in the New Testament, at least in terms of length. The Book of Acts is the second of his two large works, and while it aims at recounting the history of the earliest Christian communities, it also offers a theological message that is intertwined with this history. Central to this message is the preaching of the gospel of Christ to the Gentiles. Saul of Tarsus, better known as Paul, was the man above all others who led the Christian advance into uncharted, non-Jewish territory. The record of his missionary journeys and his trip to Rome occupy the latter half of the Book of Acts. In his travels Paul preached in some of the most important cities of the Greco-Roman world-Antioch, Thessalonica, Philippi, Ephesus, Corinth, Athens and Rome itself. This is his story as given to us by Luke in the New Testament. Some of the information for this story is first hand, for Luke uses first person pronouns for several sections of this history when he was personally in Paul’s company. Other portions must derive from the traditions of the church and personal research. If Luke tells us that he investigated carefully the story of Jesus in writing his gospel (cf. Lk. 1:1-4), we should expect no less in his writing of the story of Paul. 3 Preface....................................................................................................................2 Paul, the Man .............................................................................................................5 Personal Background.............................................................................................5 Conversion.............................................................................................................6 Missionary Calling.................................................................................................7 Luke, the Theologian.................................................................................................8 The Christians and the Romans.............................................................................8 The Gospel to the Nations .....................................................................................8 The First Great Tour (13-14)...................................................................................10 On the Island of Cyprus.......................................................................................12 In Pisidian Antioch ..............................................................................................13 In Iconium............................................................................................................17 In Lystra and Derbe .............................................................................................18 The Galatian Letter..............................................................................................20 The “First” Ecumenical Council (15:1-35)..............................................................20 The Issue..............................................................................................................21 The Presentation of Cases....................................................................................22 The Encyclical Letter...........................................................................................24 The Second Great Tour (15:36-18:22).....................................................................25 Revisiting Lystra, Derbe and Iconium.................................................................26 In Philippi.............................................................................................................27 In Thessalonica....................................................................................................31 In Beroea..............................................................................................................32 In Athens..............................................................................................................33 In Corinth.............................................................................................................36 The Thessalonian Letters.....................................................................................39 In Ephesus............................................................................................................39 The Third Great Tour (Acts 18:23-21:17)...............................................................40 Encounter with Apollos.......................................................................................41 In Ephesus Again.................................................................................................42 The Corinthian Letters.........................................................................................45 The Riot in Ephesus.............................................................................................46 Back to Macedonia and Greece...........................................................................47 The Roman Letter................................................................................................48 Back to Asia.........................................................................................................48 On to Jerusalem....................................................................................................50 4 Arrest in Jerusalem (Acts 21:18-23:22)...................................................................51 The Arrest ............................................................................................................51 Defense to the Jews..............................................................................................53 Defense to the Sanhedrin.....................................................................................54 Incarceration at Caesarea (Acts 23:23-26:32) .........................................................56 Defense to Felix...................................................................................................56 Defense to Festus.................................................................................................58 Defense Before Herod Agrippa II........................................................................59 Voyage to Rome (Acts 27-28).................................................................................60 The Sea Voyage and Shipwreck..........................................................................60 On to Rome..........................................................................................................62 The Prison Letters................................................................................................63 The Closing Years of Paul’s Life ........................................................................64 5 Paul, the Man Personal Background Paul describes his personal background in several places. He was a Jew of the Diaspora and a citizen of Tarsus, the capital of the Roman province of Cilicia (Ac. 21:39). The term polithj (polites = citizen) probably meant that his name appeared on the roster of Tarsus’ citizens and that he was born into a family that held citizenship. In fact, as Paul claimed, he was born a Roman citizen (Ac. 22:26-28; cf. 16:37), a privilege that meant his father was a Roman citizen before him. How Paul’s Jewish family attained citizenship we are not told. Perhaps his father rendered some special service to the Roman cause.1 As a citizen, Paul would have had three names, the praenomen (forename), nomen gentile (family name) and cognomen (additional name). We know only his cognomen, Paullus. Of course, he also had a Jewish name, Saoul (sometimes spelled Saulos), which transliterates into English as Saul.2 Tarsus, the city of Paul’s birth, maintained a large textile industry, and it is probably due to this industry that Paul learned his trade as a tentmaker (Ac. 18:3; cf. 1 Th. 2:9; 2 Th. 3:8). Roman writers speak of a local material manufactured in Tarsus called cilicum, a coarse cloth of woven goat’s hair.3 Elsewhere, Paul also says that he was a “Hebrew of Hebrews” (Phil. 3:6). His Jewish pedigree was impeccable. He was descended from the clan of Benjamin (Ro. 11:1), and it is likely that his Jewish name, Saul, was bestowed upon him in memory of Benjamin’s greatest hero (cf. 1 Sa. 9:1-2). His claim to be a “Hebrew” carries more weight than simply that he was Jewish (cf. 2 Co. 11:22), for the term distinguished him from Hellenistic Jews who attended Greek-speaking synagogues. Hebraistic Jews, on the other hand, attended Aramaic or Hebrew-speaking synagogues. Paul’s expertise in Hebrew/Aramaic was somewhat a surprise to the Jews in Jerusalem (Ac. 21:40-22:2), but it can hardly be doubted that it was his mother tongue, since God’s call to him on the Damascus Road was in Hebrew/Aramaic (Ac. 26:14). Furthermore, though he was a citizen of Tarsus, he grew up in Jerusalem, studying under the great Jewish teacher Gamaliel, the leading Pharisaic scholar of the day (Ac. 22:3; cf. 26:5). Even after he became a Christian, Paul was not adverse to maintaining the claim that he, like his father before him, was 1 F. Bruce, Paul, Apostle of the Heart Set Free (Grand Rapids: Eerdmans, 1977), p. 35, 37. 2 The idea that Saul’s name was changed to Paul when he became a Christian is without foundation. 3 Bruce, p. 35. 6 still a Pharisee (Ac. 23:6).4 Conversion Paul once described his conversion as the moment when Christ “took hold of him” (Phil. 3:12). This about-face occurred while Paul was serving as the official antagonist against Christians (Ga. 1:13-14; 1 Co. 15:9; Phil. 3:6), a sect that called themselves “the Way” (Ac. 9:1-2; 19:9, 23; 22:4, 14, 22).5 Saul had even participated in the lynching of a Hellenistic Jewish Christian in Jerusalem (Ac. 7:58; 8:1). He was on his way to Damascus, extradition papers in hand, to serve a summons on all Jews who had accepted the teachings of The Way (Ac. 22:4-5). In his mind the notion of a crucified messiah-at least one who was the real messiah-was absurd. (There had been no end to false messiahs, most of whom ended up crucified.)6 A crucified messiah, of course, was virtually a false messiah by definition, and in any case, no self-acclaimed leader who had been hung from a tree could be the hope of Israel. Such a person was under a divine curse (Dt. 21:32). The idea of a crucified messiah was a self- contradiction. The shock could not have been greater than when Paul was struck down on the Damascus Road amidst a blinding, heavenly light and confronted by a voice from heaven that could only have come from God (Ac. 9:3-6). When Paul asked, “Who are you, Lord?”, the voice came back in Aramaic/Hebrew, “I am Jesus!” Temporarily blind, Paul was led into the city where he met Ananias, a Christian who baptized him as a new convert to Christ (Ac. 9:8-19).7 For Paul, this encounter with the resurrected Christ was comparable to what the original apostles experienced after Easter (1 Co. 9:1; 15:8). It was for him the gospel by revelation (Ga. 1:11-12, 15-17). Of course, in spite of Paul’s defense of the gospel by revelation, he also places importance on the gospel as handed down by the apostles, too (1 Co. 15:1-4, 11; 11:23).8 4 Paul’s claim, egw farisaioj eimi( =I am a Pharisee), appears in the present, emphatic tense. 5 The term “Christian” did not arise until later (Ac. 11:26). Early on, especially within the Palestinian Jewish community, the title of choice for the followers of Jesus was “The Way”. 6 N. Wright, The New Testament and the People of God (Minneapolis: Fortress, 1992), pp. 170-181. 7 I have used the traditional language of “conversion,” though some argue that it is better to say that Paul was “called,” not “converted”, cf. K. Stendahl, Paul Among Jews and Gentiles (Philadelphia: Fortress, 1976), pp. 7-23. This may sound like a distinction without a difference. To be sure, Paul did not change deities nor did he change Scriptures. On the other hand, he definitely taught that justification from sin came through the message of the cross (e.g., Ro. 3:21-26) and that his former compatriots, who had not yet accepted the faith of Christ, were not yet saved (Ro. 10:1). 8 In both these passages, Paul speaks of “what I received.” The Greek paralambanw (= to receive) carries the nuance of receiving something by tradition, cf. F. Bruce, Paul & Jesus (Grand Rapids: Baker, 1974), pp. 41-54. 7 Missionary Calling Paul’s stunning reversal after his revelation on the Damascus Road was quickly followed by his divine call to be a missionary. Indeed, when Paul later recounted his Damascus Road experience, he said that he was commissioned by Christ to the gentiles “to open their eyes and turn them from darkness to light, and from the power of Satan to God” (Ac. 26:17-18). Apparently only days later, after he briefly returned to Jerusalem, Paul was praying in the temple, and again the Lord said to him, “Go; I will send you far away to the Gentiles” (Ac. 22:21). Early on, this calling thrust Paul into publicly preaching among his fellow Jews at Damascus, Jerusalem and Judea the call to repentance and the claim that Jesus was God’s Son (Ac. 9:19b-22; 26:20). When he returned to Jerusalem, the Christians were suspicious that his reversal might be a ploy until he was befriended and defended by Barnabas (Ac. 9:26-30). By his own testimony, he also went to Arabia, probably into Nabatea (Ga. 1:15-17), though whether this was before or after his return to Damascus and Jerusalem is unclear.9 If while in the area of Arabia and Damascus he preached Christ, his message apparently was not well-received by the authorities, for he had to be smuggled over the city wall of Damascus to escape arrest (2 Co. 11:32). Three years after his conversion, Paul went back to Jerusalem for fifteen days where he met Peter and James (Ga. 1:18-19). He then returned to his home in Tarsus, Cilicia (Ac. 9:30), where he evidently did some early missions work (Ga. 1:21-24). With the encouragement of Barnabas, Paul relocated to Antioch, Syria, where he continued to develop his teaching ministry (Ac. 11:25-26). When it became apparent through a prophetic warning that a severe famine would strike the Mediterranean world during the reign of Claudius Caesar, Paul and Barnabas led a delegation from Antioch with a relief fund to help the Christians there in their distress (Ac. 11:27-30). This trip may be the one referred to by Paul as occurring fourteen years later (Ga. 2:1ff.). If so, then there was a second purpose to the trip. Paul wanted to compare his understanding of the gospel with the leaders of the Jerusalem church to make certain that both he and they were in accord before he set out to continue missionary work among non-Jews (Ga. 2:2-10).10 It was from Antioch that Paul launched his extensive missionary journeys throughout Asia Minor and Greece (Acts 13-20). 9 Scholars suggest that the Arabia of which Paul speaks was the nearby Nabatean kingdom ruled by Aretas IV (9 BC-AD 40), cf. Bruce, Paul, Apostle of the Heart, pp. 81-82. 10 The chronology of Paul’s career is not entirely clear at this point. For one thing, concerning the “fourteen years” in Ga. 2:1, it is not certain whether he means fourteen years after his conversion or fourteen years after his previous visit. Of course, later Paul visited Jerusalem again after his first missions tour (Acts 15), so the visit of Ga. 2:1 could also refer to a later time. However, two factors tip the scale in favor of Ga. 2:1 being the earlier visit: the encouragement that Paul would continue to remember the poor (Ga. 2:10), which seems appropriate in light of the relief mission, and the fact that in Galatians 2 Paul seems intent on listing in order every contact he had with the Jerusalem church. If so, then his first contact would have been right after his conversion (Ac. 9:26ff.), and his second visit must have been the relief mission in Galatians 2:1 (Ac. 11:29-30). 8 Luke, the Theologian If Paul is the primary figure in the latter half of the Book of Acts, Luke is the biographer. It is important to examine Paul’s missionary trips in the larger context of Luke’s extended history in the two-volume work, Luke-Acts. It is widely recognized that Luke is both a historian and a theologian, that is to say, his recording of the history of Jesus and the early Christians was imbued with a theological concern that shaped his choice and treatment of events. As such, Luke was not a dispassionate recorder of miscellaneous data, but rather, one who used the narratives of history to explain what God was doing in the world.11 As such, a number of theological themes are apparent in Luke’s two works. The Christians and the Romans Luke (or Loukas) was not himself Jewish, nor was he writing for a Jewish audience (Lk. 1:3; Ac. 1:1). Scholars have noted that the style of his writing is similar to the genre of ancient literary works that were intended to be published and read by society at large in the Greco-Roman world.12 Furthermore, Luke seems to take pains to demonstrate that the Christian movement was politically harmless to the Romans. The great fire in Rome in AD 64 had been blamed upon the Christians,13 and when the Romans perceived that Christianity was not merely another sect of Judaism, Christianity was left without any legal status. Thus, Luke shows that Jesus and his disciples were pronounced innocent by the Roman courts and officials (Lk. 23:4, 13- 16, 22, 47; Ac. 19:35-41; 23:25-30; 25:8-21, 24-27; 26:30-32), and especially, the great missionary of the Christian church was himself a Roman citizen (Ac. 16:37-39; 22:26-28). Thus, there is an apologetic motif in Luke’s two-volume work.14 The Gospel to the Nations Even more important is Luke’s concern to explain how the good news about Jesus moved beyond the closed circle of Jewishness to the non-Jewish nations of the Roman world. Geographically, there is a progression in the third gospel from Galilee to Jerusalem, and in the Acts there is the further progression from Jerusalem to the nations. In his gospel, Luke begins by using culturally loaded language to describe Jesus as the Benefactor of the world. The word swtmr (= Benefactor, Savior) had 11 I. Marshall, Luke: Historian and Theologian (Grand Rapids: Zondervan, 1970). 12 C. Talbert, Reading Luke: A Literary and Theology Commentary on the Third Gospel (New York: Crossroad, 1988), pp. 7-11. 13 Tacitus, Annals, 15.38-44. 14 C. Caird, Saint Luke (Philadelphia: Westminster, 1963), pp. 13-15. 9 been used for centuries in the Greek world to describe the kings among the Ptolemies and Seleucids, and when the Romans conquered the Greek world, the same title was used unofficially of the emperors, too.15 Jesus, as Luke explains it, was the Benefactor of all benefactors (Lk. 1:47; 2:11; 5:31; 13:23), the true Savior. He was the true Prince of Peace (Lk. 2:14; Ac. 10:36), who offered something even greater than the Pax Romana.16 Caesar may have been lord of the empire, but Jesus was the divine Lord of the whole world (Lk. 2:11; Ac. 2:36; 9:5; 22:8; 26:15). Another cultural expression was the formula of “doing (good) in word and deed.” In proclamations issued from places as diverse as Athens and Galatia, public figures were extolled because they demonstrated their leadership “in word and deed.”17 Jesus, also, was a man of “word and deed” (Lk. 24:19; Ac. 1:1; 10:38) as was Moses before him (Ac. 7:22). It is Luke’s gospel that records Jesus sending out the seventy disciples two-by- two. The number seventy is significant, since this was the traditional Jewish numbering of the nations of the world based on the table of nations in Genesis 10. This mission during Jesus public ministry anticipates the later mission of the disciples to the whole world.18 The gospel concludes with Jesus’ great commission, that beginning in Jerusalem his story was to be proclaimed to all nations (Lk. 24:46- 47). Luke’s second volume, the Book of Acts, commences with the same commission, that the good news about Jesus was to be preached in Jerusalem, Judea, Samaria and to the ends of the earth (Ac. 1:8). The first half of the Book of Acts concentrates on the breaking of Jewish ethnic and regional boundaries so that this vision could be accomplished. The gift of other tongues at Pentecost anticipates this international mission, when Jews of the major provinces of Rome praised God in the various dialects of the nations (Ac. 2:1- 11). Nevertheless, the idea that the message of Jesus was for those beyond the Jewish circle was not easy to accept. Traditionally, there was an extremely rigid concern for racial purity among the Jews dating back to the post-exilic period (cf. Ne. 13:23; Mal. 2:10-16). Ethnic barriers were intertwined with religious barriers.19 The first half of Acts shows how in incremental steps these barriers were crossed, one by one. As Luke makes clear, at first the Christians were disinterested in reaching 15 F. Danker, Luke [PC] (Philadelphia: Fortress, 1976), pp. 17. 16 It is to the point that Luke uses the term “peace” more than all other three gospels combined. 17 Danker, pp. 11-12. 18 In fact, the textual variants between “seventy” and “seventy-two” in Lk. 10:1 probably go back to the variation of numbers for the nations listed in the Masoretic Text (seventy) and the Septuagint (seventy-two) in Genesis 10. Whichever number is in the original text of Lk. 10:1, the number of disciples carry the same symbolic significance. 19 For a fuller discussion of the Jewish concern to maintain racial purity, see J. Jeremias, Jereusalem in the Time of Jesus , trans. F. H. and C. H. Cave (Philadelphia: Fortress, 1969), pp. 269-358. 10 beyond the Jewish boundaries, and in fact, they seemed to have little vision for reaching beyond the environs of Jerusalem itself. However, with the lynching of Stephen (Ac. 6:8-14; 7:54-60) and the scattering of the Jerusalem Christians due to persecution (Ac. 8:1-3), the first major geographical barrier was breached. The scattering believers preached the word about Jesus everywhere they went (Ac. 8:4). At first the message they preached was shared only with other Jews (Ac. 11:19). One of the first excursions beyond this ethnic solidarity was made by Philip, who shared the message with some Samaritans (Ac. 8:5ff.). His boldness merited an investigative delegation from the Jerusalem church, who sent Peter and John northward to see what was happening (Ac. 8:14). The gift of the Spirit to the Samaritans was the clinching evidence that heralded an end to the old division between Jew and Samaritan (Ac. 8:15-17). On the way southward, Peter and John preached the message of Jesus in many other Samaritan villages (Ac. 8:25). Philip, for his part, next shared the gospel with an Ethiopian proselyte who had been to Jerusalem (Ac. 8:26-39). The Samaritan ethnic barrier was one thing, but the Gentile ethnic barrier was quite another! Two events in different cities combined to open the way for the Christian message to be preached to the nations. The first event occurred in the coastal fortress of Caesarea, where Peter shared the message of Jesus with a Gentile military officer (Ac. 10). Though at first Peter was terribly reluctant, God broke down his reserve in a vision about kosher food (Ac. 10:9-16). When Peter obeyed by preaching to these Gentiles the story of Jesus, God confirmed his acceptance of the Gentiles by filling the entire household of listeners with the Holy Spirit (Ac. 10:44- 48). Though Peter was cross-examined by his colleagues in Jerusalem over the incident (Ac. 11:1-17), the conclusion was unanimous: God “has even granted the Gentiles repentance unto life” (Ac. 11:18)! The second event occurred much farther north at Antioch, Syria. Here, some of the fleeing Christians preached the message of Jesus to Greeks, and many of them accepted the gospel (Ac. 11:20-21). As before, the Jerusalem church sent a representative to investigate, this time Barnabas, but he observed that, once again, this was from the hand of God (Ac. 11:22-24). The relief mission of Saul and Barnabas from the interracial church at Antioch to the believers in Jerusalem must have helped solidify the conclusion that the Gentiles were candidates for the message of Jesus (Ac. 11:27-30). After Paul and Barnabas delivered the gifts from their brothers and sisters to the north, they returned from Jerusalem to Antioch, bringing with them John Mark of the Jerusalem church (Ac. 12:25). The First Great Tour (13-14) Paul’s great missionary outreach to the Gentile world began from Antioch. To