Add parallel Print Page Options

Antioch[a]

Paul’s First Missionary Journey[b]

Chapter 13

Barnabas and Paul Sent Out on Mission.[c] In the Church at Antioch, there were prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul. On one occasion, while they were worshiping the Lord and fasting, the Holy Spirit said, “Set Barnabas and Saul apart for me to do the work to which I have called them.” Then, after completing their fasting and prayer, they laid their hands on them and sent them off.

Having been sent on their mission by the Holy Spirit, they went down to Seleucia,[d] and from there they set sail for Cyprus. When they arrived in Salamis,[e] they proclaimed the word of God in the Jewish synagogues, while John served as their assistant.

At Cyprus Facing a Proconsul and a Magician.[f] When they had traveled through the whole island as far as Paphos,[g] they encountered a magician named Bar-Jesus, who was a Jewish false prophet. He was an attendant of the proconsul Sergius Paulus, a learned man who had summoned Barnabas and Saul because he wanted to hear the word of God. However, the magician Elymas (for that is the translation of his name) opposed them in an attempt to prevent the proconsul’s conversion to the faith.

Then Saul, also known as Paul,[h] filled with the Holy Spirit, looked intently at Elymas 10 and said, “You offspring of the devil, you enemy of righteousness, filled with every kind of deceit and fraud, will you never cease to pervert the straight paths of the Lord? 11 Now take note of how the hand of the Lord will strike you. You will be blind, and for a period of time you will not be able to see the sun.” Immediately, he was enveloped in a dark mist, and he groped about for someone to lead him by the hand. 12 When the proconsul saw what had happened, he became a believer, having been deeply impressed by the teaching of the Lord.

13 Paul’s Arrival at Antioch in Pisidia.[i]Paul and his companions set sail from Paphos and arrived at Perga[j] in Pamphylia. There, John left them and returned to Jerusalem. 14 Then they went on from Perga and arrived at Antioch[k] in Pisidia.

On the Sabbath, they went into the synagogue and took their seats. 15 After the readings from the Law and the Prophets, the officials of the synagogue sent this message to them, “Brethren, if you have any words of exhortation to offer to the people, please do so.”

16 Paul’s Speech in the Synagogue. Then Paul stood up, motioned with his hand, and began to speak, saying, “Listen, men of Israel and you others who fear God![l] 17 The God of this people Israel chose our ancestors and made our people great while they were dwelling as foreigners in Egypt. With uplifted arm, he led them out, 18 and for about forty years he endured their conduct in the desert.

19 “After he had destroyed seven nations in the land of Canaan, he gave their land to his people as their inheritance 20 at the end of about four hundred and fifty years.[m] After that, he appointed judges for them until the time of the prophet Samuel.

21 “Then they asked for a king, and God gave them Saul, son of Kish, a man from the tribe of Benjamin. He reigned for forty years, 22 after which God removed him and raised up David as their king. In commending him, he said, ‘I have found David, the son of Jesse, to be a man after my own heart. He will carry out my every wish.’

23 “From this man’s descendants, God has fulfilled his promise by raising up for Israel a savior, Jesus. 24 Prior to his coming, John had already proclaimed a baptism of repentance to all the people of Israel. 25 And as John was nearing the end of his work, he said, ‘I am not the one you believe me to be. One is coming after me whose sandals I am not worthy to unfasten.’

26 “Brethren, children of the family of Abraham, and those others among you who fear God, we are the ones to whom this message of salvation has been sent. 27 The people of Jerusalem and their leaders failed to recognize Jesus or to understand the words of the Prophets that are read on every Sabbath, and they fulfilled those prophecies by condemning him. 28 Even though they found no basis to justify his execution, they asked Pilate to have him killed.

29 “When they had carried out everything that was written about him, they took him down from the tree and placed him in a tomb. 30 However, God raised him from the dead, 31 and over a period of many days he appeared to those who had come up with him from Galilee to Jerusalem. These are now his witnesses before the people.

32 “We have come here to proclaim to you the good news—what God promised to our ancestors 33 he has fulfilled for us, their children, by raising Jesus up as it is written in the second psalm:

‘You are my Son;
    this day I have begotten you.’

34 “God raised him from the dead, never to be subjected to corruption. He declares it in these words, ‘To you I will give the blessings promised to David.’ 35 And he also says in another psalm, ‘You will not allow your Holy One to suffer corruption.’ 36 When David had served God’s purposes during his lifetime, he fell asleep, and he was buried with his ancestors, and he saw corruption. 37 However, the one whom God raised up did not see corruption. 38 “You must understand, brethren, that it is through him that forgiveness of sins is being proclaimed to you. 39 All those who believe are justified from all the things from which they could not be justified by the Law of Moses. 40 Beware, then, lest what the Prophets have foretold will happen to you:

41 ‘Look carefully, you scoffers!
    Be amazed and perish!
For I am doing a work in your days
    that you will never believe
    even if someone tells you.’ ”

42 As they were leaving the synagogue, the people urged them to speak further on these subjects on the following Sabbath. 43 After the congregation had dispersed, many Jews and devout converts to Judaism followed Paul and Barnabas, who spoke to them and urged them to remain faithful to the grace of God.

44 Paul’s Speech to the Gentiles. On the next Sabbath, almost the entire city gathered to hear the word of the Lord. 45 When the Jews saw the crowds, they were filled with jealousy, and with blasphemy they contradicted whatever Paul said. 46 Then both Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God should be proclaimed to you first. However, since you have rejected it and judge yourselves to be unworthy of eternal life, we now turn to the Gentiles. 47 For so has the Lord commanded us to do, saying,

‘I have made you a light for the Gentiles
    so that you may bring salvation
    to the farthest corners of the earth.’ ”

48 When the Gentiles heard this, they were delighted, and they praised the word of the Lord. All those who were destined for eternal life became believers. 49 Thus, the word of the Lord continued to spread throughout the entire region.

50 However, the Jews incited the devout women of the upper classes and the leading men of the city. As a result, a campaign of persecution was stirred up against Paul and Barnabas, and they were driven out of the territory. 51 And so they shook the dust from their feet in protest against them and went to Iconium.[n] 52 And the disciples were filled with joy and with the Holy Spirit.

Chapter 14

Jews and Gentiles at Iconium.[o] In Iconium, they went into the Jewish synagogue and spoke so effectively that a great number of both Jews and Greeks became believers. However, the Jews who refused to believe stirred up the Gentiles and poisoned their minds against the brethren. Therefore, they stayed there for a considerable period of time, speaking boldly on behalf of the Lord, who confirmed the message of his grace by enabling them to work signs and wonders.

However, the people in the city were divided, some siding with the Jews, others with the apostles. Eventually, a plot was hatched by both the Gentiles and the Jews, together with their leaders, to attack and stone them. When they became aware of this, they fled to the Lycaonian cities[p] of Lystra and Derbe and to the surrounding area. There they preached the good news.

At Lystra Paul and Barnabas Are Taken for Gods.[q] At Lystra, there was a man who was crippled. Lame from birth, he had never once been able to walk. He listened to Paul speaking. Paul looked intently at him, and, seeing that he had the faith to be healed, 10 called out to him in a loud voice, “Stand up on your feet.” The man sprang up and began to walk.

11 [r]When the crowds saw what Paul had done, they shouted in Lycaonian, “The gods have come down to us in human form!” 12 They called Barnabas Zeus, and since Paul was the chief speaker, they called him Hermes. 13 And the priest of Zeus, who was on the outskirts of the city, brought oxen and garlands to the gates, since he and the people intended to offer sacrifice.

14 However, when the apostles Barnabas and Paul learned about this, they tore their clothes[s] and rushed into the crowd, shouting, 15 “Men, why are you doing this? We are only human beings, just like you. We proclaim to you the good news so that you may turn from these idols to the living God who made heaven and earth and the sea and all that is in them.

16 “In the past, God allowed all the Gentiles to go their own way. 17 However, even then he did not leave you without a witness in doing good, for he sends you rain from heaven and crops in their seasons, and he provides you with food and fills your hearts with joy.” 18 Yet, even with these words, they were barely able to prevent the crowds from offering sacrifice to them.

19 End of the First Mission.[t] Shortly thereafter, some Jews arrived on the scene from Antioch and Iconium, and they won over the crowds. They stoned Paul and dragged him outside the town, believing that he was dead. 20 But when the disciples gathered around him, he got up and entered the city. On the next day, he and Barnabas departed for Derbe.

21 After they had proclaimed the good news in that city and gained a considerable number of disciples, they returned to Lystra and then moved on to Iconium and Antioch. 22 They strengthened the disciples and encouraged them to persevere in the faith, saying, “It is necessary for us to undergo many hardships in order to enter the kingdom of God.” 23 In each Church, they appointed presbyters for them, and with prayer and fasting they commended them to the Lord in whom they had come to believe.

24 Then they passed through Pisidia and came to Pamphylia. 25 After proclaiming the word at Perga, they went down to Attalia,[u] 26 and from there they sailed to Antioch,[v] where they had been commended to the grace of God for the work that they had completed. 27 When they arrived, they called the church together and related all that God had accomplished through them and how he had opened the door of faith to the Gentiles. 28 And they stayed there with the disciples for some time.

Chapter 15

The Council of Jerusalem[w]

The Question of Circumcision. Some men who had come down from Judea were teaching the brethren, “Unless you are circumcised in accordance with the tradition of Moses, you cannot be saved.” As a result, Paul and Barnabas engaged in a lengthy and acrimonious debate with them, and finally it was decided that Paul and Barnabas and some of the others should go up to Jerusalem to discuss this question with the apostles and the elders.

So the church sent them on their journey; and as they passed through Phoenicia and Samaria, they reported how the Gentiles had been converted, and this news was received with great joy by all the brethren. When they arrived in Jerusalem, they were welcomed by the Church and by the apostles and the elders, and they gave a report of all that God had accomplished through them. But some from the group of Pharisees who had become believers stood up and declared, “It is necessary for the Gentiles to be circumcised and ordered to observe the Law of Moses.”

Salvation through the Grace of Christ. The apostles and the elders convened to consider this matter. After a long period of debate, Peter stood up to address them. “Brethren,” he said, “you are well aware that in the early days God made his choice among you that it would be through my mouth that the Gentiles would hear the message of the gospel and become believers. And God, who knows the heart, bore witness by giving to them the Holy Spirit just as he did to us. He made no distinction between them and us, for he purified their hearts by faith.

10 “Therefore, why are you determined to try God’s patience by laying a yoke on the neck of the disciples that neither we nor our ancestors have found easy to bear? 11 On the contrary, we believe that we are saved in the same way as they are, through the grace of the Lord Jesus.” 12 On hearing this, the whole assembly fell silent, and they listened as Barnabas and Paul described all the signs and wonders that God had worked through them among the Gentiles.

13 James on Dietary Law. After they had finished speaking, James responded, “Brethren, listen to me. 14 Simon[x] has related how God first looked favorably upon the Gentiles and took from among them a people for his name. 15 This agrees with the words of the Prophets, as it is written,

16 ‘After this I will return
    and rebuild the fallen tent of David.
From its ruins I will rebuild it
    and raise it up again,
17 so that the rest of mankind may seek the Lord,
    as well as all the Gentiles whom I have claimed as my own.
Thus says the Lord who is doing this,
18     as he made known from long ago.’

19 “Therefore, I have come to this decision. We should not make things more difficult for the Gentiles who are turning to God. 20 Rather, we should send a letter simply instructing them to abstain from things that have been polluted by idols, from unchastity, from the meat of animals that have been strangled, and from blood. 21 For in every town for many generations, Moses has had those who proclaim him, for he is read aloud in the synagogues on every Sabbath.”

22 The Letter of the Apostles. Then the apostles and the elders, with the approval of the whole Church, decided to choose representatives from their number and to send them with Paul and Barnabas to Antioch. They sent Judas, who was called Barsabbas,[y] and Silas, leaders in the community, 23 to deliver the following letter:

The apostles and the elders, your brethren,

To the brethren in Antioch, Syria, and Cilicia:

Greetings.

24 It has come to our attention that some of our number, without having received any instructions from us, have upset you with their teachings and disturbed your peace of mind. 25 Therefore, we have decided unanimously to choose representatives and send them to you together with our beloved Barnabas and Paul, 26 men who have dedicated their lives to the name of our Lord Jesus Christ. 27 And so we are sending Judas and Silas who will confirm these things by word of mouth.

28 It is the decision of the Holy Spirit and also our decision not to lay any further burden upon you beyond these essentials: 29 you are to abstain from food that has been sacrificed to idols, from blood, from the meat of animals that have been strangled, and from unchastity. If you avoid these, you will be doing what is right.

Farewell.

30 Delegates at Antioch. So the men departed. When they reached Antioch, they summoned together the entire congregation and delivered the letter. 31 Upon reading it, the community rejoiced at its encouragement.

32 Judas and Silas, who were themselves prophets, spoke at length to strengthen and encourage the brethren. 33 After they had spent some time there, they were sent off in peace by the brethren to return to those who had sent them. 34 [But Silas decided to remain there.][z] 35 Meanwhile, Paul and Barnabas remained in Antioch, where, along with many others, they taught and proclaimed the word of God.

Paul’s Second Missionary Journey[aa]

36 Paul and Barnabas Separate.[ab] After some time had passed, Paul said to Barnabas, “Let us go back and visit the brethren in all the cities where we proclaimed the word of the Lord so that we can see how they are progressing.” 37 Barnabas wanted to take John, also called Mark, with them, 38 but Paul was adamant about not taking with them a man who had deserted them in Pamphylia and had not continued to share in their work.

39 As a result, there was such a sharp disagreement that they parted company, and Barnabas sailed to Cyprus with Mark. 40 However, Paul chose Silas and set out on his journey, as the brethren commended him to the grace of the Lord.

41 Pastoral Visit to Asia Minor.[ac] He traveled through Syria and Cilicia, bringing strength to the churches.

Chapter 16

He then moved on to Derbe and Lystra where there was a disciple named Timothy,[ad] the son of a Jewish woman who had become a believer, but his father was a Greek. The brethren of Lystra and Iconium regarded him highly, and Paul decided to take him along. Therefore, he had him circumcised, because of the Jews in that region who all knew that his father was a Greek.

As they traveled from town to town, they made known to the brethren there the decisions that had been reached by the apostles and the elders in Jerusalem for the people to obey. Day by day, the churches grew strong in the faith and increased in numbers.

They traveled through the region of Phrygia[ae] and Galatia because they had been told by the Holy Spirit not to preach the word in the province of Asia. When they approached the border of Mysia, they tried to go into Bithynia, but since the Spirit of Jesus did not allow them to do so, they passed through Mysia and came down to Troas.[af]

Paul at Philippi.[ag] During the night, Paul had a vision in which a man of Macedonia appeared to him and pleaded with him, saying, “Cross over to Macedonia and help us.” 10 Once he had seen this vision, we immediately arranged for passage to Macedonia, convinced that God had summoned us to proclaim the good news to them.

11 We set sail from Troas and made a straight run to Samothrace.[ah] On the following day, we reached Neapolis, 12 and from there we sailed to Philippi,[ai] a leading city in the district of Macedonia and a Roman colony. We spent some time in that city.

13 On the Sabbath, we went outside the city gate alongside the river where we assumed there would be a place of prayer. We sat down and spoke to the women who had gathered there. 14 One of the women, whose name was Lydia, was a worshiper of God. She was from the city of Thyatira and a dealer in purple cloth. As she listened to us, the Lord opened her heart to accept what Paul was saying. 15 When she and her household had been baptized, she urged us insistently, “If you regard me as a believer in the Lord, come and stay at my home.” And she won us over.

16 Paul Imprisoned at Philippi.[aj]On one occasion, as we were on our way to the place of prayer, we were met by a slave girl who was possessed by a spirit of divination and brought large profits to her owners by fortune-telling. 17 She began to follow Paul and the rest of us, shouting, “These men are servants of the Most High God, and they have come to proclaim to you a way of salvation.” 18 She kept doing this for many days, until Paul became very greatly troubled. He turned and said to the spirit, “I command you in the name of Jesus Christ to come out of her.” And the spirit came out of her instantly.

19 When her owners realized that their hope of making money from her was gone, they seized Paul and Silas and dragged them into the marketplace before the authorities. 20 They brought them before the magistrates and said, “These men are causing a disturbance in our city. They are Jews, 21 and they are advocating practices that it is illegal for us as Romans to adopt or follow.”

22 The crowd joined in the attack against them, and the magistrates had them stripped and ordered them to be beaten. 23 After they had inflicted a severe beating on them, they threw them into prison and instructed the jailer to guard them closely. 24 Following these instructions, he put them in the innermost cell and locked their feet in the stocks.

25 Paul Set Free. About midnight, Paul and Silas were praying and singing hymns of praise to God, and the prisoners were listening to them. 26 Suddenly, there was such a huge earthquake that the very foundations of the prison were shaken. At once, all the doors flew open, and everyone’s chains were loosened.

27 When the jailer awakened and saw all the doors of the prison wide open, he drew his sword, intending to kill himself, since he assumed that the prisoners had escaped. 28 However, Paul shouted in a loud voice, “Do not harm yourself, for we are all here.”

29 The jailer called for lights and, rushing in, he threw himself before Paul and Silas, trembling with fear. 30 Then he brought them outside and said, “Sirs, what must I do to be saved?” 31 They answered, “Believe in the Lord Jesus, and you will be saved, and so too will your household.” 32 After this, they preached the word of the Lord to him and to everyone in his house.

33 At that late hour of the night, the jailer took them and bathed their wounds. Then he and his entire family were baptized without delay. 34 Afterward, he brought them into his house and set a meal before them, and he and his entire household rejoiced over their belief in God.

35 When it was daylight, the magistrates sent police officers with the order, “Let those men go.” 36 The jailer reported the message to Paul, saying, “The magistrates sent word to let you go. Now you can come out and depart in peace.” 37 But Paul said to the officers, “We are Roman citizens. They gave us a public beating and threw us into prison without a trial. And now they are going to release us secretly. Absolutely not! Let them come in person and escort us out themselves.”

38 The officers reported Paul’s words, and the magistrates became alarmed when they learned that those men were Roman citizens. 39 So they came and apologized to them, then escorted them out and begged them to leave the city. 40 After emerging from the prison, they went to Lydia’s home, where they met the brethren and spoke words of encouragement to them. Then they departed.

Chapter 17

Paul in Thessalonica.[ak] After they had passed through Amphipolis and Apollonia, they reached Thessalonica[al] where there was a Jewish synagogue. Following his usual practice, Paul went in, and for three Sabbaths he argued with them from the Scriptures, explaining and proving that it was necessary for the Christ to suffer and rise from the dead. “And the Christ,” he said, “is this Jesus whom I am proclaiming to you.” Some of them were convinced and joined Paul and Silas, as did a great many God-fearing Greeks as well as not a few prominent women.

However, the Jews became jealous, and they recruited some ruffians from the marketplace, formed a mob, and soon had the city in an uproar. They stormed Jason’s house, intending to bring them out before the crowd. And when they could not find them there, they dragged Jason and some of the brethren before the city magistrates, shouting, “These people who have been causing trouble all over the world have come here also, and Jason has given them shelter. They are all acting in opposition to the decrees of Caesar, claiming that there is another king named Jesus.” Upon hearing this, the mob and the magistrates were greatly agitated. They then took a bond from Jason and the others before releasing them.

10 Paul in Beroea. As soon as it got dark, the brethren sent Paul and Silas away to Beroea. Upon their arrival, they immediately went to the Jewish synagogue. 11 The people there were more receptive than those in Thessalonica. They received the word with great eagerness, and they examined the Scriptures every day to check whether these things were so. 12 Many of them became believers, as did a considerable number of influential Greek women and men.

13 However, when the Jews of Thessalonica learned that the word of God was being proclaimed by Paul in Beroea, they followed him there to cause trouble and stir up the crowds. 14 Therefore, the brethren immediately sent Paul on his way to the coast, while Silas and Timothy remained behind. 15 After Paul’s escorts brought him as far as Athens, they returned with instructions for Silas and Timothy to join him as soon as possible.

16 Paul in Athens.[am] While Paul was waiting for them in Athens, he was outraged to note that the city was full of idols. 17 Therefore, he debated in the synagogue with the Jews and God-fearing Gentiles, and also in the city square with whoever chanced to be there. 18 Even a few Epicurean and Stoic philosophers[an] argued with him. Some asked, “What is this man babbling about?” Others said, “Apparently, he is here to promote foreign deities,” because he was preaching about Jesus and the resurrection.

19 Therefore, they took him and brought him to the Areopagus[ao] and asked him, “Can you explain to us what this new doctrine is that you are teaching? 20 You are presenting strange ideas to us, and we would like to find out what they all mean.” 21 The major pastime of the Athenians and the foreigners living there was to spend their time telling or listening to the latest ideas.

22 Paul’s Speech at the Areopagus.[ap]Then Paul stood before them in the Areopagus and said: “Men of Athens, I have seen how religious you are. 23 For as I walked around, looking carefully at your shrines, I noticed among them an altar with the inscription, ‘To an Unknown God.’ What, therefore, you worship as unknown, I now proclaim to you.

24 “The God who made the world and everything in it, the Lord of heaven and earth, does not dwell in shrines made by human hands. 25 Nor is he served by human hands as though he were in need of anything. Rather, it is he who gives to everyone life and breath and all other things. 26 From one ancestor,[aq] he created all peoples to occupy the entire earth, and he decreed their appointed times and the boundaries of where they would live.

27 “He did all this so that people might seek God in the hope that by groping for him they might find him, even though indeed he is not far from any one of us. 28 For ‘In him we live and move and have our being.’[ar] As even your own poets have said, ‘We are all his offspring.’

29 “Since we are God’s offspring, we ought not to think that the deity is like an image of gold or silver or stone, fashioned by human art and imagination. 30 God has overlooked the times of human ignorance, but now he commands people everywhere to repent, 31 because he has fixed a day on which he will judge the world with justice by a man whom he has appointed. He has given public confirmation of this to all by raising him from the dead.”

32 When they heard about the resurrection of the dead, some scoffed, but others said, “We should like to hear you speak further on this subject at another time.” 33 After that, Paul left them. 34 However, some of them joined him and became believers, including Dionysius[as] the Areopagite, and a woman named Damaris, as well as some others.

Chapter 18

Paul in Corinth.[at] At that point, Paul departed from Athens and moved on to Corinth. There he met a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla because Claudius[au] had ordered all Jews to leave Rome. He went to visit them, and because they were tentmakers just as he was, he stayed with them and they worked together.[av] Every Sabbath, he entered into discussions in the synagogue, attempting to convert both Jews and Greeks.

After Silas and Timothy arrived from Macedonia, Paul devoted all his efforts to preaching the word, testifying to the Jews that Jesus was the Christ. When they opposed him and began to hurl insults, he shook out his garments in protest and said to them, “Your blood be on your own heads! I have a clear conscience. From now on, I will go to the Gentiles.”

With that, he left and went to the house of a man named Titus Justus, a worshiper of God, who lived next door to the synagogue. Crispus, the leader of the synagogue, became a believer in the Lord along with his entire household. Many Corinthians who heard Paul came to believe and were baptized.

One night, the Lord appeared to Paul in a vision[aw] and said, “Do not be afraid. Continue with your preaching, and do not be silent, 10 for I am with you. No one will attack you or try to harm you, for there are many in this city who are my people.” 11 And so he remained there for eighteen months, teaching the word of God to them.

12 Accusations before Gallio. However, when Gallio became proconsul of Achaia, the Jews made a concerted attack on Paul and brought him before the tribunal, 13 saying, “This man is persuading people to worship God in ways that are contrary to the Law.”

14 Just as Paul was about to refute them, Gallio said to the Jews, “If you were accusing this man of some crime or fraudulent act, O Jews, I would be more than willing to listen to your complaint. 15 But since your argument is about words and names and your own Law, settle it yourselves. I have no intention of making judgments about such matters.” 16 With that, he dismissed them from the tribunal. 17 Then they all attacked Sosthenes, the leader of the synagogue, and beat him in front of the tribunal. But Gallio remained unconcerned about their action.

18 Return to Antioch in Pisidia.[ax] After he remained in Corinth for some considerable time, Paul took leave of the brethren and sailed for Syria, accompanied by Priscilla and Aquila. At Cenchreae, he had his hair cut because he had taken a vow.

19 When they reached Ephesus,[ay] he left them there. He himself went into the synagogue and had discussions with the Jews. 20 When they asked him to stay longer, he declined, 21 but on taking leave of them he promised, “I will return to you, if God wills.” Then he set sail from Ephesus. 22 When he landed at Caesarea, he went up and greeted the Church,[az] and then he went down to Antioch.

Footnotes

  1. Acts 13:1 Under the impulse of the Spirit and the call of events, the community of Jerusalem finds the main points of its internal fire; it has broken out of the Jewish world to spread the Gospel into the Gentile world. New communities have been founded in which the Spirit stirs up the same internal fire and strong missionary initiative. The cycle of Jerusalem ends with the establishment of the Church at Antioch (Acts 11:19-26). In the second cycle in Acts, this young Church is the point of departure and return for all the stories, replacing Jerusalem as the center for the spread of the Gospel. Henceforth, the action takes place outside of Palestine; the Church now exists independently of the temple and of Jewish life in the Holy Land.
    According to the historians of the period, Antioch, a main communications center of the Mediterranean world, was a “hotbed of falsehood.” Two missionary journeys take off from it: the first to Asia Minor (Acts 13:1—14:28), the second as far as Greece (Acts 15:36—18:23). We shall witness the encounter with quite different environments, from Oriental magic to Greek philosophy.
    Paul will soon take the initiative in this missionary activity by means of the first two voyages ordinarily called missionary journeys of the Apostle. The Council of Jerusalem is called upon to officially resolve the problem in the community between converts from the Gentiles and converts from Judaism.
  2. Acts 13:1 A missionary undertaking begins that will reach into the heart of Asia Minor. The story dwells at length on the outward journey; the return is told in a few verses, but makes clear that in the interim some Churches have been born that have their own life and personality. The Gospel will be addressed first of all to Jews and then directly to the Gentiles. Is Christianity a complete novelty or Judaism with a new face?
  3. Acts 13:1 Events suggest the vitality of the community of Antioch, whose importance is also underlined by the list of people available. Paul and Barnabas are chosen to go on mission. The laying on of hands by the community here is not a communication of powers (as in Acts 6:6) but a confirmation of the inspiration of the Spirit.
  4. Acts 13:4 Seleucia: this was Antioch’s seaport, 16 miles to the west. Cyprus: the Gospel had already been preached there (see Acts 11:19f).
  5. Acts 13:5 Salamis: a town on the east coast of Cyprus.
  6. Acts 13:6 The problem preoccupying some spiritual authorities once again comes to the fore: What is Christianity’s relation to magic? Luke once again dissociates the Church from the magical arts practiced at the time (see Acts 8:18-24).
  7. Acts 13:6 Paphos: a town 100 miles west of Salamis.
  8. Acts 13:9 Known as Paul: Saul drops his Hebrew name and uses his Roman name, Paul, to show that he has entered fully into his mission to the world of the “nations.” Henceforth, he will also be mentioned before Barnabas, his companion in missionary activity.
  9. Acts 13:13 Christianity came into being within Judaism and brought the history of Israel to its conclusion. Therefore, the proclamation of the word must follow that same order: it is to be addressed first to the Jews, then to the Gentiles (see Acts 11:19-20). Only at the end of Acts will the mission be aimed directly at the Gentiles without first passing through the synagogue (see Acts 28:28). This sermon of Paul is delivered to Jews and follows the pattern of early Christian preaching that has already characterized the discourses of Peter.
  10. Acts 13:13 Perga: the capital of Pamphylia, which was a province of Asia Minor, 80 miles long and 20 miles wide, between the provinces of Lycia and Cilicia on the southern coast of Asia Minor.
  11. Acts 13:14 Antioch: a city 110 miles from Perga strategically situated for commerce, which was a Roman colony and had a large Jewish population. Pisidia: a district north of Pamphylia that was 120 miles long and 50 miles wide.
  12. Acts 13:16 Others who fear God: Gentiles who accept the beliefs and moral principles of Judaism without becoming members of the Jewish people by circumcision.
  13. Acts 13:20 Four hundred and fifty years: this could also refer to the period of the Judges until the time of the prophet Samuel.
  14. Acts 13:51 Iconium: an important crossroads and center of agriculture in the province of Galatia.
  15. Acts 14:1 A good number of both Jews and Gentiles accept the Gospel. But the crucial question is this: Since the Gospel is so anchored in the movement of the history of Israel, is it not a perversion to open the Church to the Gentiles? And the answer is: No. It is a new message: the word of God is for everyone.
  16. Acts 14:6 Lycaonian cities: Lycaonia was a district east of Pisidia, north of the Taurus Mountains, and part of the Roman province of Galatia. Lystra: a Roman colony about 20 miles from Iconium and 130 miles from Antioch. Derbe: a town about 60 miles from Lystra.
  17. Acts 14:8 A new problem arises for the Church: the kind of reaction shown here by a crowd of rural Gentiles, who regard the two apostles as divinities. Peter had already raised up Cornelius when the latter knelt before him (Acts 10:25). The sermon here, the first one on the Gospel to Gentiles, is a fragment. It is to be completed in light of the more fully developed discourse in Acts 17:22-31.
    When addressed to Gentiles, the kerygma was profoundly different than when addressed to Jews. It urged the abandonment of dead idols in order to turn to the living God. Proofs were not taken from Scripture; rather the emphasis was on God manifesting himself to all human beings through the cycles of life and of the world.
  18. Acts 14:11 The strange reaction of the people of Lystra to the cure performed by Paul is a result of local folklore that told tales of the gods coming to earth without being recognized. Struck by the deed performed, the people believe that the gods—in the guise of Zeus and Hermes—have visited again in the form of these two wonderworkers. Zeus was the chief of the gods and patron of the city, and Hermes was a son of Zeus and messenger of the gods (like the Roman Mercury).
  19. Acts 14:14 Tore their clothes: an expression of horror and revulsion at someone’s blasphemy (see Mt 26:65).
  20. Acts 14:19 The Gospel of Jesus has been planted in Asia Minor as a force of life. On the return of Paul and Barnabas to Antioch, the first movement of the community is to gather to hear what God has helped them to accomplish, and to give thanks, as was done on Peter’s return to Jerusalem (Acts 11:18). The Christian community in Antioch lives the good news of Jesus.
  21. Acts 14:25 Attalia: the finest harbor on the coast of Pamphylia (see note on Acts 13:13).
  22. Acts 14:26 Antioch: see note on Acts 11:19.
  23. Acts 15:1 Christian communities have sprung up everywhere and include converts from both Jews and Gentiles. Radical problems have also arisen. The Church is clearly aware that she exists thanks only to the union of the two very contrasting portions of humanity of that time: Jews and Gentiles (Acts 15:14-17); this union should express the true reality of salvation in Jesus Christ. What we see here is an authentically theological inquiry, which consists in interpreting the experience of the apostles’ encounters with the Gentiles and shedding light on them from the Scriptures.


    As they reflect on the words of the Prophets, the members of the Council realize that the People of God, with which all the prophecies are concerned, exists in its full reality only at the moment when Gentile inquiry meets the original nucleus of Jewish testimonies. However, the practical decisions made are more cautious than the great theological statements. The Council asks for the observance of some elementary precepts that no Jew can abandon and that people know almost everywhere.
    They are not to eat meat that has been sacrificed, because this would signify a fellowship with the divinities of the Gentiles (see 1 Cor 10:18-20). They are to avoid illegitimate unions (“unchastity”). They are not to eat flesh with blood in it (“[abstain] from the meat of animals that have been strangled, and from blood” [v. 20]), since according to the mind of the time blood was the sacred principle of life. The last two concern dietary laws (see Gen 9:14; Lev 3:17; Deut 12:16, 23; 1 Sam 14:34; Ezek 33:25).
    All agree on these theological principles and their practical consequences. What a staggering sentence we read here for the first time, one that has passed from the Council to our own day: “It is the decision of the Holy Spirit and also our decision”!

  24. Acts 15:14 Simon: the Greek text has “Simeon.” “Simon,” the Semitic name of Peter, is unusual but fits well on the lips of James, who was very attached to Jewish culture.
  25. Acts 15:22 Barsabbas: otherwise unknown. Silas is perhaps Paul’s coworker (from Acts 15:40 on).
  26. Acts 15:34 This verse is lacking in the better manuscripts.
  27. Acts 15:36 The planned visit to the communities already established turns into the “second missionary journey,” during which the Gospel enters into the daily life and culture of the Greco-Roman world.
  28. Acts 15:36 The choice of members of the team is not without difficult but normal confrontations. Attitudes toward John Mark lie at the origin of the tension (see Acts 13:5; 13:13). Finally, two teams are formed for two different projects. Barnabas takes John with him, and Paul takes Silas.
  29. Acts 15:41 Paul is opposed in principle to the circumcision of Christians of non-Jewish origin, but Timothy is a special case. If he were not circumcised, he could not speak in a synagogue and, in addition, he would have been regarded as an apostate, since his mother was Jewish; in the present missionary program, the first contacts were still taking place in the synagogues. The Spirit mysteriously intervenes to decide which direction the mission is to take. The whole Book of Acts is written in this perspective: the entire spread of the Gospel has been guided by the Spirit (see 1 Pet 1:12).
  30. Acts 16:1 Timothy: a fellow worker of Paul, to whom the latter will address two Letters.
  31. Acts 16:6 Phrygia: originally, this was the Hellenistic country of Phrygia, but it had now become part of the Roman provinces of Asia (which was only one-third of Asia Minor) and Galatia. Galatian Phrygia contained both Iconium and Antioch. Asia included Mysia, Lydia, and Caria in addition to parts of Phrygia.
  32. Acts 16:8 Troas: a Roman colony and an important seaport 10 miles from the ancient city of Troy. Paul returned to it after his third missionary journey (Acts 20:5-12).
  33. Acts 16:9 The account shifts to the first person, “we” (v. 10), as Luke will do three more times (Acts 20:5-15; 21:1-18; 27:1—28:16); these passages probably represent personal notes of Luke about events that he himself witnessed (see Lk 1:1). The listeners and different social groups are always addressed according to the same order. One tries at first to make the Jewish community change its mind and accept the fulfillment of the history of its people; then one turns to the Gentiles. At Philippi, Paul encounters some Jews who are influenced by Hellenism and devoted to commerce. The home of Lydia becomes the center of a community.
  34. Acts 16:11 Samothrace: an island in the northeastern Aegean Sea. Neapolis: the seaport for Philippi, ten miles away.
  35. Acts 16:12 Philippi: a city in eastern Macedonia. Some of its members establish a flourishing Christian community to which one of Paul’s Letters will later be addressed.
  36. Acts 16:16 Even when it is not stirred up by the reaction of the Jews, opposition to the Gospel arises out of a desire for ill-gotten gain. Some Jews at Ephesus claim Christianity advocates customs that as Roman citizens they cannot legally tolerate in the cities of the Empire.
    The account of Paul’s deliverance is centered above all on the transformation that takes place in the jailer. It is an account of conversion. Paul makes good use of his Roman citizenship to keep the field open for his future missionary activity (see Acts 22:19).
  37. Acts 17:1 Jewish groups resent the rise of Christian communities as a rival enterprise and a risk for their peaceful establishment in the cities of the Empire—something that is always precarious. Unless the Jews accept Jesus as the fulfillment of the Scriptures, they can do nothing but be opposed to such communities.
    The community of the Thessalonians will later receive the first two Letters written by Paul, which enable us to glimpse the fervor and anxieties of a young Church. The substance of Paul’s preaching at Thessalonica is summed up in verse 3: there we find the general structure of the discourses of Acts. A woman once again appears in a new role (Acts 17:12; 18:2) and is even named for her own sake, with no reference to a man (Acts 17:34). Christian lay people suffer in the name of the apostles. The opposition they encounter is on the juridical level. The confrontation with the Roman world will take place on a political level, where Roman culture and civilization are better expressed.
  38. Acts 17:1 Amphipolis . . . Thessalonica: cities on the so-called Egnatian Way, which ran east and west through Greece and also included Philippi. Thessalonica was the capital of Macedonia with a population of more than 200,000, and it lay about 100 miles from Philippi.
  39. Acts 17:16 Paul reaches Athens, which some 500 years before had been at the height of its glory in philosophy, literature, and art. In the twilight of its fame, it still housed a highly regarded university and was a force in philosophical thinking, as evidenced by the Epicureans and Stoics who engage Paul in discussion. He is led to the Areopagus—before a body that functioned in matters pertaining to religion, culture, and education. They evaluate him as the promoter of a new religion.
  40. Acts 17:18 Epicurean and Stoic philosophers: followers of the two prevailing philosophical systems. The Epicureans follow Epicurus (342–271 B.C.) in abandoning the search for pure truth by reason as hopeless and giving themselves over to present pleasures. The Stoics follow Zeno and Chrysippius (3rd century B.C.) and embrace a philosophy of self-repression because of human self-sufficiency. What is this man babbling about?: it seems to be a way of saying that the speaker is an eclectic, gathering ideas from all sources. Jesus and the resurrection: the Athenians misconstrue Paul’s words, thinking that he is speaking about Jesus and the goddess Anastasis, which means resurrection.
  41. Acts 17:19 Areopagus: this may refer either to a hill of Ares west of the Acropolis or to the Council of Athens that once met on it.
  42. Acts 17:22 Paul’s speech is a masterpiece of judicious adaptability to the Greek mentality. Yet he and his hearers are on different wave lengths. He preaches a way of life and calls for a faith while the cultured Greeks seek only a truth that satisfies the mind. A crucified and resurrected God can make no impact on them, and they take Paul for a buffoon (v. 14). Others think of him as a fanatic worshiper of new gods: “Jesus” and “Resurrection,” his spouse (v. 18). Paul first sets forth his theodicy: there is one God, who is spiritual, personal, and provident (vv. 22-26). Then he cites their poets, interpreting them in a monotheistic fashion (vv. 27-30). Finally, his Christology is very brief (v. 31), because of the uproar provoked by the subject of the resurrection, which was openly rejected by all the Hellenistic schools of philosophy.
  43. Acts 17:26 From one ancestor: or “from one blood.” Decreed their appointed times: or “decreed limits to their existence.”
  44. Acts 17:28 In him we live and move and have our being: a citation from the writings of the Cretan poet Epimenides (6th century B.C.). We are all his offspring: a citation from the Cilician poet Aratus (c. 315–240) as well as from Cleanthes (331–233 B.C.). Paul also quotes Greek poets in 1 Cor 15:33 and Tit 1:12.
  45. Acts 17:34 Dionysius: the passage suggests that this individual should be known to the readers. A theologian of the 5th or 6th century published mystical writings under this name. Some claim that this Pseudo-Dionysius (Denis) was the first bishop of Paris in the 3rd century.
  46. Acts 18:1 These passages deal with one of Paul’s most important activities. The great city of Corinth was at that time a cosmopolitan place and had a rather bad reputation due to the erotic cult of the goddess Aphrodite.
    With its reference to Gallio in verse 12, the account provides us with a sure chronological clue to the events reported, since an inscription enables us to pinpoint the proconsulate of Gallio, a brother of Seneca, to the years A.D. 51–52 or 52–53.
  47. Acts 18:2 Claudius: Emperor of Rome from A.D. 41 to 54. He expelled the Jews from Rome because of “their continuous tumults instigated by Chrestus,” a common misspelling for “Christ.” Needless to say, the tumults were instigated not by Christ but by the differing opinions people held about him.
  48. Acts 18:3 Paul was probably taught the trade of tentmaker in his youth, in accord with the Jewish custom of giving manual training to sons.
  49. Acts 18:9 In a vision: Paul now glimpses in a vision (see Acts 23:11) the Lord whom he has already seen in a resurrected body at his conversion (see Acts 9:4-6; 1 Cor 15:8) and in the temple in ecstasy (see Acts 22:17-18).
  50. Acts 18:18 After more than two and a half years of labor in Corinth, Paul embarks for Antioch. The Nazirite vow was a special consecration to God, usually lasting 30 days and taking the form of a special way of life (see Num 6:1-21).
    Instead of reaching Antioch Paul lands at Ephesus, which will soon become the center of the following cycle of the Book. He leaves Priscilla and Aquila there, who will become the nucleus of a Christian community.
  51. Acts 18:19 Ephesus: a leading city of Asia Minor and the capital of the province of Asia, where the temple of Artemis (Diana) was located.
  52. Acts 18:22 He went up and greeted the Church: although this could refer to a congregation in Caesarea, the words “he went up” indicate that it was the Church at Jerusalem, which was about 2500 feet above sea level.