5/8/24
Bruce, F.F. (1988). "Pisidian Antioch (13:13-52)." In The Book of Acts (Revised). (250-269). William B. Eerdmans Publishing,
Bruce briefly identifies the geographical features governing Acts 13:13, noting the different features of the port in Antioch and the settlement history of the area (Bruce 1988, p. 250). It is not entirely clear to Bruce why John Mark separated from Barnabas and Paul. What is clear is that Paul considered Mark's departure to be inappropriate.
In Acts 13:14 Paul and Barnabas leave Perga and go to Pisidian Antioch. Again, Bruce provides information, including modern place names along the route (Bruce 1988, p. 251). It is notable that Paul typically went to centers of civil and military government, presumably so the gospel would move out from those locations into nearby countryside. Because there was a synagogue in Pisidian Antioch, according to verse 15, Paul and Barnabas went to it on the Sabbath. Bruce notes "after the call to worship and the recitation of the appropriate prayers the scripture lessons were read - One from the Pentateuch and one from the Prophets. (The Pentateuch was read in sequence according to a triennial lectionary; the lesson from the Prophets was normally selected because of some relation to the Pentateuchal lesson.)" (Bruce 1988, p. 251). Bruce notes that Luke's description of a synagogue service here and in Luke 4:16-27 is of use in building our understanding of typical synagogue services.
Acts 13:16-41 is a record of Paul's address to the synagogue. Bruce observes that in verse 16 we learn that there are Israelites and Gentiles in the congregation (Bruce 1988, p. 252). We also observe that Paul stood to address the people, though in Luke 4 Jesus sat down to teach. Bruce is uncertain whether this reflects a regional difference or a view that exhortation was done standing and teaching was done sitting. Paul's exhortation in verses 17-22 reviews the history of Israel in brief, from the time of the patriarchs to the Davidic kingdom, before jumping immediately to Christ (Bruce 1988, p. 253). Bruce observes this kind of review is typical within Israelite practice. The form of the homily is known from examinations of synagogue homilies. Bruce further thinks the Pentateuchal lesson may have been Deuteronomy 1 or 4:25-46, along with readings from 1 Samuel 13:14 and possibly 2 Samuel 7:6-16 (Bruce 1988, p. 254). God is seen as supporting his people through the wilderness (verse 18) before dispossessing nations in Canaan (verse 19). Verses 20-22 review leaders God raised up who were supposed to reflect his priorities, but who ultimately proved inadequate (Bruce 1988, p. 255). Though the house of David failed to maintain a unified kingdom, God was faithful to raise up "a new and greater David" (Bruce 1988, p. 256). In verses 23 and following, Paul's survey of history slows down so as to introduce Jesus as the one introduced by John the baptist, the savior who was not recognized by Israel. Bruce observes that the summary of John's ministry in verses 24-25 is consistent with the depiction found in the synoptic gospels, as well as the Fourth Gospel. (Bruce 1988, p. 258). Verses 26-29 depict the leaders in Jerusalem failing to recognize Jesus as the Messiah who serves as the savior for both the Israelites and Gentiles in the congregation. God raised Jesus from the dead, reversing human judgment (verses 30-31) (Bruce 1988, p. 259). In verses 32-33 Paul describes God's promise to the patriarchs now being implemented for all. According to verses 34-37, the fulfillment of the promise takes place in the resurrection of Jesus. The fact that the holy one of God did not undergo decomposition (corruption) shows the power of God over death (Bruce 1988, p. 260).
Bruce compares this speech of Paul to Peter's speech on the day of Pentecost in brief, as some commentators question their authenticity on the grounds that they are very similar. Sometimes this speech is considered un-Pauline or Peter's speech is considered too Pauline (Bruce 1988, p. 260). Some commentators take both the speeches to be effectively written by Luke, rather than to be a summary based on Luke's eyewitness experience. However, Bruce observes that it is not surprising to find a consistency in the messages of the two apostles (Bruce 1988, p. 261).
Acts 13:38-41 moves into an application of the sermon's content to the hearers. They are offered forgiveness in Jesus, while they are also warned against rejecting Jesus' forgiveness. Forgiveness is regularly proclaimed in Acts, but here justification is added. Bruce observes that Paul regularly writes about justification, but that here the operation of justification is slightly unclear (Bruce 1988, p. 262). It is not brought about by Moses' law, but only through Jesus, who is able to justify people altogether. It is important that the people should not miss the salvation found in Christ, as the results will be disastrous.
Verses 42-43 describe the people, leaving the synagogue, expressing their desire that Paul and Barnabas should continue teaching them. Bruce observes that the synagogue leaders were not necessarily wishing to have Paul's teaching present, yet many hearers continued to follow Paul and Barnabas (Bruce 1988, p. 263).
Acts 13:44-52 describe a continued spread of the gospel, so much so that a crowd of Gentiles appeared at the synagogue the following Sabbath (Bruce 1988, p. 265). The message of Paul was not well received in general by the synagoge leaders, though it was by the Gentiles. In verse 45 Paul considers it appropriate that the Jews would hear the gospel first. However, the offer would not be limited to the Jews. In verses 48-49 the Gentiles received the gospel joyfully, spreading the gospel through the city and the surrounding areas (Bruce 1988, p. 267). As the narrative closes, Bruce again reviews the geographical areas to which the gospel spread (Bruce 1988, p. 268).