Maiden speeches are important. They are not necessarily the best or most important speech. Nor are they the first speech. You would hope that someone who gives their Maiden Speech has given many speeches before and is a good public speaker. That is because a Maiden Speech is the first speech of a new member of Parliament. They set out the program of a newly elected politician. Everyone remembers Pauline Hanson’s speech, when she talked about being over-run by Asians. More recently, Adam Brandt brought up the issue of ‘Gay Marriage’.
The maiden speech sets the agenda of the new actor on the parliamentary stage. And today we read Paul’s maiden speech in Acts of the Apostles.
In Acts Chapter 9, we saw the risen Jesus Christ arrest Paul midstride on the Damascus Road. Paul was pursuing Christians to throw them into jail or worse. But Jesus had a different future for him. Paul would preach Christ among the Gentiles and before Israel. (Acts 9:15). Jesus’ chosen missionary to non-Jews –to us – is Paul.
I urged you to not join in the popular past time of Paul bashing. I heard it again on 702 ABC Sydney. The author of ‘Being Gay, Being Christian: You Can Be Both’ said that Paul was just wrong, and now we know more, that people are born gay[1]. More honest than most, who say, ‘No, that’s not Paul meant’. But I said, you will recall, that Jesus sent Paul as his Apostle. Therefore, if Paul was wrong, so was Jesus who sent him.
Today, we have an opportunity to look at two things. We can see Paul’s early mission, to Cyprus and South Galatia. And we can hear Paul’s message.
Our reading today has often been called ‘Paul’s First Missionary Journey’, but that is not strictly correct.
Paul’s first missionary journey happened in chapter 9. Paul’s journey to Damascus became his First Missionary Journey, because it got hijacked by the risen Jesus. So within a couple of days of Paul becoming a Christian, he preached Jesus as the Christand the Son of God (Acts 9:20, 22).
From Galatians we learn that then Paul went into Arabia. And what was he doing? We can assume Paul did what Jesus told him to do: preach to the Gentiles. For 3 years, Paul preached in Damascus and amongst the surrounding Arabian tribes with some success. (Because Paul is said to have ‘disciples’ in Damascus: Acts 9:25).
Then Paul goes to Jerusalem. The church in Jerusalem were dubious about Paul. Is this just Paul’s latest trick to catch Christians? But Barnabas brought Paul to Peter and James, Jesus’ brother[2]. They received him. So Paul’s most important activity for his two week stay was preaching Christ to the Greek speaking Jews (Acts 9:26-31).
Then the Greek speaking Jews wanted him dead, so the church sent him home to Tarsus (cf Gal 2:21 with Acts 9:30). And what was Paul doing in Tarsus?
My bet is he’s doing what Jesus told him to do. Preach Christ (compare Galatians 2:1-10 with Acts 11:27-30)[3].
And then Barnabas fetches Paul from Tarsus to help him in Antioch. For a year they ministered together. Then the Antioch church wants to help poor Jerusalem Christians. So again Paul and Barnabas go to Jerusalem, taking the financial aid. Galatians tells us they take Titus with them, probably to test the Jerusalem Christians. Would they demand that Titus be circumcised? No, they didn’t. James, Peter and John accept both the financial gift from the Antioch church, and the message. You don’t need to be circumcised to be a Christian.
It is interesting that it was Stephen’s job to feed poor Jerusalem Christian. Paul helped in his murder. So here is Paul’s restitution. Paul doing Stephen’s job and feeding Jerusalem Christians.
First Damascus, then Arabia, then Jerusalem after 3 years, then Tarsus for 10 years, then Antioch for a year, then to Jerusalem with a large gift and Titus as show and tell. It’s pretty hard to say that Paul’s visit to Cyprus was Paul’s first mission.
The Mission to Cyprus might not be Paul’s first mission, but it’s still a mission.
Notice, Paul and Barnabas are chosen by the Holy Spirit. The Holy Spirit is a person, with intentions and purposes, and not an impersonal force. He is a He, not an It.
Notice too that the church gathers together for worship, praying and fasting. The fasting enables longer periods of prayer. And we should do likewise, and gather together to worship and pray. Keep meeting and keep praying.
And notice that the Holy Spirit does not take all the teachers from the Antioch church. He leaves Symeon, Lycias, Manaen. He sends Paul and Barnabas, who take John Mark as their assistant. The world is bigger than Antioch, but the sending church mustn’t be left bereft of teachers.
Barnabas in a sense was a natural choice. On top of his other qualities, Barnabas grew up in Cyprus. And just as Saul had a chance to preach in his home region, so Barnabas will have a chance to preach on his island home.
And so the small team of Paul, Barnabas and Mark travel through the whole island of Cyprus. Not a bad effort, before email and motor car.
The event Luke focuses on is Paul’s confrontation with a Jewish Pseudo Prophet and Magician named Elymas or Bar-Jesus. The stakes are high. Because Paul’s preaching has reached the ears of the Roman Governor, Sergius Paulus. And Sergius Paulus seeks Paul out to hear the word of the Lord. This fact alone shows that Sergius Paulus is a sensible, intelligent Governor. Here is fulfillment of the Risen Christ’s words in Acts 9:15: Paul is the chosen instrument to carry Christ’s name before Gentiles and their kings.
Sergius will hear this new teacher. But the magician Elymas had previously won the Island Governor’s confidence. And sensing the competition, Elymas tries to pervert Sergius from Christ.
And here we see a change. Because up until now in Luke’s narrative, Barnabas has been the senior partner. But now Saul takes the lead. Not only this, but hereafter, Saul is referred to not by his Jewish name, but by his Roman name, Paul.
Paul’s conflict with the magician Elymas is short-lived. He calls him nasty names. Full of all deceit and all fraud. Son of the Devil. Enemy of all righteousness. Perverter of the straight ways of the Lord.
And then Paul shuts Elymas’ eyes. Exactly the same thing that happened to Paul, Paul brings on another. Perhaps with the hope of the same outcome that he himself experience. Repentance and realization that Jesus is the Christ.
And the miracle of judgment confirms the word of the Lord. The Roman Governor becomes a believer. So from one end to the other, from the bottom of society to the top, Cyprus has been evangelized. I think you’d call that a success.
After a successful mission on the island of Cyprus, Paul and Barnabas sail to Southern Galatia. What we know as modern day Turkey.
And it is here that young John Mark left Paul and Barnabas and returned home. It seems that John Mark became afraid. Perhaps he accurately foresaw the suffering that lay ahead for Paul and Barnabas, and got cold feet. And not merely being a discouragement, Mark’s failure to continue in the work will sow the seeds of division between Paul and Barnabas, that will emerge later. But don’t worry, the end of John Mark’s story is a happy one. John Mark will come good, and be necessary to Paul, before the end.
But for now, Paul and Barnabas continue the Galatian mission alone. They reach Psidian Antioch, another city named after the famous Seleucid ruler – just as there are two Carlton’s, one in Sydney, one in Melbourne, there are two Antiochs. And that is where Paul delivered this sermon, Luke’s summary of which we read. It is Paul’s maiden speech in Acts. But we are certainly not witnessing his first ever bible talk. For Paul’s been a Christian evangelist and controversialist now for around 15 years.
But this is Paul’s first speech that Luke records for us. It occurs in a synagogue. And listening to Paul are Jews and Gentile God-fearers. The God-fearers are Gentiles who haven’t been circumcised, but worship the God of the Jews.
And Paul’s speech in Pisidian Antioch, which we read, is a bit like McDonalds marketing strategy. Always the same, always something different. Always the same, in that in Acts we’ve already seen two great Christian preachers speak – the Apostle Peter and the Deacon Stephen -- and Paul’s message is the same as Peter’s and Stephens. It is the same message.
Peter on the day of Pentecost quotes David speaking by the Spirit. Paul quotes David speaking by the Spirit. Peter quotes Psalm 16 and Psalm 2. Paul quotes Psalm 16 and Psalm 2. Peter declares Jesus’ is God’s Messiah, his Universal King, because of his resurrection from the dead. Paul declares Jesus’ is God’s Messiah, his Universal King, because of his resurrection from the dead.
It is the same message. It is a message of the grace of God to sinful people. It is a message of Jesus’ as Saving King and a King who saves. It is just the message we need. No good saying that Peter and Paul have a different message. They have the same message. Because it is Jesus’ message.
Paul’s message is also the same as Stephen’s message. Stephen’s speech in Acts 7 is a tour de force of the Old Testament, showing that Jesus fulfills it. Paul’s speech in Acts 13 is a tour de force of the Old Testament, showing that Jesus fulfills it. Again, Paul is making restitution. Paul previously helped take Stephen out and kill him. Now, Paul preaches Stephen’s message, in Stephen’s stead. Always the same.
But there is something a little different, too. Little differences, but important differences. Remember how Paul talked about King Saul, the first King of Israel, in his speech. At best, King Saul is a footnote in any potted history of Israel. He was a failure. But Saul mentions him. Why? Because Paul was named after Saul. Just like I identified as a kid with Matthew’s Gospel, ‘Mathew’s Tyre Service’, Cat Stephen’s song ‘Matthew and Son’, Greg Matthews the Cricketer, anything with the name Matthew in it, so Paul drops his namesake into his sermon. A little difference, but it shows Luke’s attention to detail.
A second difference is Paul’s emphasis on the gospel going to the Gentiles. It was hinted at by Peter, that the gospel was given ‘first’ to the Jews. It was hinted at by Stephen, that the Law of Moses and the Temple aren’t that important anymore. But now it comes front and centre. To the Jew first, but then to the Greek.
And the third, and most important, is the promise of forgiveness. Peter had this too. It was the climax of his sermon. Peter said repent and be baptized for the forgiveness of your sins. It was the pointy end of his message. All well and good to be told that the man you’ve ill treated and killed is the most powerful ruler in the Universe and is now alive and is coming to get ya. But is there any hope? Is there forgiveness? Is there mercy and grace? And Peter said. Yes, yes, yes. There is forgiveness for everyone who believes.
And Paul says yes, yes, yes. There is forgiveness for everyone who believes. Forgiveness is the climax of Paul’s speech. And it is offered to all, even the worst – because that is who Paul was. But forgiveness is offered in a distinct ‘Paul’ type of way. Let me read verses 38 and 39:
NIV Acts 13:38 "Therefore, my brothers, I want you to know that through Jesus the forgiveness of sins is proclaimed to you. 39 Through him everyone who believes is justified from everything you could not be justified from by the law of Moses.
Notice how ‘Paul’ the message is. He uses the word ‘justify’. If you’ve looked at the letters Paul wrote, it was one of his favorite ways to talk about forgiveness. God justifies us. He treats us ‘just as if I’d never sinned’. He is the judge pardoning us, acquitting us, taking the punishment for us, and treating us as innocent. It is Paul’s great theme.
And he says that the Law of Moses cannot justify us. They are good commandments. Don’t murder, don’t lie, don’t steal, don’t lust, don’t covet, honour your parents, don’t have idols, don’t have other God’s, but Love God with all your heart and soul and mind and strength and love your neighbour as yourself. They are good commands. They are righteous, and just and true.
But we cannot be justified by them. We cannot receive forgiveness as a result of them. Because they don’t say to us, ‘innocent’. They say to us ‘guilty’. They say, you sinner. You haven’t kept them. You fall short. You’ve broken my laws. You deserve death and hell.
The Law of Moses, you see, shows us our need, not our solution. The 10 commandments show us we need someone to justify us. We cannot be justified by ourselves, by keeping God’s commands. We must be justified by Jesus, by trusting Jesus. He died for our sins, and he rose again. Jesus is our only hope to be forgiven, to be justified. So believe in him, and you will be forgiven.
That’s Paul’s message. Same as Peter and Stephen, but with typical bits of Paul. Luke states the positive result. The first part of verse 44:
On the next Sabbath almost the whole city gathered to hear the word of the Lord. (NIV)
And the last bit of verse 48 and 49:
and all who were appointed for eternal life believed. 49 The word of the Lord spread through the whole region. (NIV)
Notice that it is those who are appointed to eternal life who believed. Not those who were believed were appointed.
In the words of the Weslyan Arminian, Ben Witherington: ‘…here we are told that the Gentiles who came to faith were already in God’s predetermined plan. This is certainly as strong a statement about predestination as one finds in Luke-Acts’[4]
Likewise, C K Barrett says: ‘The present verse is as unqualified a statement of absolute predestination … as is found anywhere in the NT’[5]
Faith is a result of election. Election is not the result of faith. So faith is a gift from God.
I hope you don’t think you will be justified because you’re a good person. Because Jesus said, ‘No-one is good, except God alone’. You aren’t good enough to get to heaven by being good. I hope you don’t think you will get the heaven because you’ve kept the 10 commandments. Because Paul said you cannot be justified by the law of Moses. You can only be justified in Christ, and his death and resurrection.
Imagine if you were to die tonight and you would meet the Lord Jesus, and he was to ask you, ‘Why should I let you into my heaven?’ What would you say to him?
“I’ve been a good person. I’ve kept the 10 commandments, the law of Moses.” I hope you don’t say that. Because Jesus has already said, ‘No one is good, except God alone’.
Here’s a better answer, the bible answer, the Paul answer. “Jesus Christ, I do not deserve eternal life. I need forgiveness for my many sins. But you died for me. You rose again for my justification. The Son of God loved me and gave himself for me’. And even the faith that saves me is a gift from you. The only reason you should let me in is because of you.
You should let me in because of you, not because of me. Your death, your resurrection, and your mercy.”
I hope that’s what you would say to him on that great day. Let’s pray.
[1] http://blogs.abc.net.au/nsw/2012/02/being-gay-and-being-christian.html?site=sydney&program=702_mornings
[2] Paul clearly thinks of James when he thinks of Apostles (Galatians 1:19). e[teron de. tw/n avposto,lwn ouvk ei=don eiv mh. VIa,kwbon to.n avdelfo.n tou/ kuri,ouÅ
[3] Witherington, Bruce, Marshall, Fung, Trebilco, Dictionary of Paul and his Letter, 446, take the visit to Judea in Acts 11:27ff as the one mentioned in Galatians 2:1-10. Lightfoot, followed by Fitzmyer, Johnson, and Ridderbos. prefer to correlate Gal 2:1-10 with Acts 15.
[4] Witherington, Acts, 416
[5] Barrett, Acts, 1:658, cited by Wsitherington, 416.