Paul's address to the assembled Jews and proselytes was doubtless suggested by the passages, one from the Law, one from the Prophets, which were read before he was called to speak. It has been conjectured that these passages were Deut. I and Isaiah I, which in the Septuagint Version con- tain two marked words employed by Paul : the Scriptures were probably read in Greek in this synagogue of Grecised Jews (see pp. 84, 169). Deut I naturally suggests the historical retrospect with which Paul begins ; and the promise of remission of sins rises naturally out of Isaiah I 18. Dean Farrar mentions that " in the present list of Jew- ish lessons, Deut. I-III 22 and Isaiah I 1-22 stand forty- fourth in order ". That list is of decidedly later origin ; but probably it was often determined by older custom and traditional ideas of suitable accompaniment
The climax of the address passed from the historical sur- vey (with its assurance of unfailing Divine guidance for the Chosen People) to the sending of Jesus, who had been slain by the rulers of Jerusalem (" because they knew Him not,
Sec. 3. The Synagogue in Pisidian Antioch. 10 1
nor the voices of the prophets which are read every Sab- bath," v. 27), but whom God had raised from the dead. Then follow the promise and the peroration —
(XIII 38) BE IT KNOWN UNTO YOU THEREFORE, BRETHREN, THAT THROUGH THIS MAN IS PROCLAIMED UNTO YOU REMISSION OF SINS ; (39) AND BY HIM EVERY ONE THAT BELIEVETH IS JUSTIFIED FROM ALL THINGS, FROM WHICH YE COULD NOT BE JUSTIFIED BY THE LAW OF MOSES. (40) BEWARE, THEREFORE, LEST THAT COME UPON YOU, WHICH IS SPOKEN IN THE PROPHETS ; " BEHOLD, YE DESPISERS, AND WONDER, AND PERISH ; FOR I WORK A WONDER IN YOUR DAYS".
This outspoken declaration that the Judaic system was superseded by a higher message from God is not said to have hurt the feelings of the Jews who were present. Paul was invited to continue his discourse on the following Sabbath ; many of the audience, both Jews and proselytes, followed the Apostles from the synagogue ; and both Paul and Barnabas addressed them further, and emphasised the effect of the previous address.
There must have been something in the situation or in the supplementary explanations given by Paul and Barnabas, which made his words specially applicable to the Gentiles ; and a vast crowd of the citizens gathered to hear Paul on the following week. Paul's address on this occasion is not given. It was in all probability addressed pointedly to the Antiochians, for violent opposition and contradiction and jealousy were roused among the Jews. We may fairly infer that the open door of belief for the whole world irre- spective of race was made a prominent topic ; for the passion which animated the Jewish opposition is said to have been jealousy. The climax of a violent scene was the bold
102 Foundation of the Churches of Galatia. Chap. V.
declaration of Paul and Barnabas that they " turned to the Gentiles, since the Jews rejected the Gospel ".
In this scene the same fact that was observed at Paphos came out prominently. The eager interest and the invita- tion of the general population stimulated Paul ; and his ideas developed rapidly. The first thoroughly Gentile congregation separate from the synagogue was established at Pisidian Antioch. Where he saw no promise of success, he never persisted ; but where " a door was opened unto him," he used the opportunity (I Cor. XVI 9, II Cor. II 12).
The influence attributed to the women at Antioch, v. 50, is in perfect accord with the manners of the country. In Athens or in an Ionian city, it would have been impossible (P- 252).
4. THE CHURCH AT PISIDIAN ANTIOCH. The deep impression that had already been produced on the general population of Antioch was intensified when the preaching of Paul and Barnabas began to be addressed to them directly and exclusively. The effect was now ex- tended to the whole Region. This term does not indicate the lands immediately around the fortifications of Antioch, and belonging to that city. The free population of those lands were citizens of Antioch ; and the term "city," according to the ancient idea, included the entire lands that belonged to it, and not the mere space covered by continuous houses and a fortified wall. "A city was not walls, but men ; " and the saying had a wider and more practical meaning to the ancients than is generally taken from it in modern times. The phrase that is here used, " the whole Region" indicates some distinct and recognised circle of territories.