How Paul Communicates the Gospel. Romans 1:28-32, cf.,
Acts 14:8-20 & Acts 17:17-33
In Romans 1:18ff the apostle Paul
gives one of the greatest explanations of the core problem in human history.
Men suppress the truth on the one hand and live in a fantasy world on the other
hand. There is a suppression of truth, rejection of God; and when God is
rejected something moves in and replaces Him. He worships the creature rather
than the creator. What are some of the conclusions we can draw from that? We
are talking in terms of application of the principles we have seen in Romans
1:18ff, especially in terms of communicating the gospel to those who don’t know
it, don’t understand it, or who have not accepted Jesus Christ as savior.
When there is the unbeliever
committed to unbelief on the left and the believer committed to the authority
of Scripture on the right the question is: one what basis do we appeal for
things such as truth and authority? What is the ultimate truth? Is it
experience, reason, intuition and mysticism, or Scripture? What we want to do
is look at examples from the Scriptures of how the apostles communicated to
unbelievers, and see that they did not violate the foundation of Scriptural
authority by setting it aside and appealing to logic or reason or experience as
the ultimate determiner of truth; how they were able to assume the authenticity
of Scripture, the authority and the veracity of Scripture, and they never
compromised it in how they communicated truth to the unbeliever.
Acts 2:14 NASB
“But Peter, taking his stand with the eleven, raised his voice and declared to
them: ‘Men of Judea and all you who live in Jerusalem,
let this be known to you and give heed to my words.’” Peter is talking to a
group of Jewish men who were called “devout” men in Acts 2:5. When he addresses
them it is with the assumption that the common ground between them is the
authority of the Scriptures. Many of them were unbelievers but he assumes the
veracity and the authority of Scripture and the prophets of Joel and of David
in the Psalms, and he doesn’t validate the authority of Scripture. He knows
that he has that as common ground with his audience. They already know who God
is: the God of Abraham, Isaac and Jacob. We see the contrast with Paul in
Lystra and later in Athens where his audience had no
idea who the God of Abraham, Isaac and Jacob was, or who Jesus was. Paul takes
a completely different approach. He also takes a different approach when he is
dealing with a Jewish audience that already understands who God is.
Peter addresses this audience with
the assumption that they know the Hebrew Scriptures. He begins with a quotation
from Joel related to the messianic kingdom. They already have this as a common
understanding. He follows this with a quotation from Psalm 16:8, 9 which deals
with the messianic statement of David that the Messiah would go into the grave
but His body would not be corrupted. In other words, the Old Testament
predicted that the Messiah would be raised from the dead and that He would have
victory over death; then Psalm 110:1, that God would raise Him to heaven and He
would be seated at the right hand of the Father, and that all authority is then
given to Him. So Jesus Christ is represented as the divine authority over
creation and there is no compromise on that point in his presentation.
In Acts chapter three we have
Peter’s second sermon as recorded in Acts. The context is that he and John have
just healed this lame man who sat outside the temple. But how does Peter begin?
He doesn’t begin in Genesis chapter one; he begins in Genesis chapter twelve.
Acts 3:13 NASB “The God of Abraham, Isaac and Jacob, the God of our
fathers, has glorified His servant Jesus, {the one} whom you delivered and
disowned in the presence of Pilate, when he had decided to release Him.” He
starts with the common ground of the God of the Old Testament. He is not
compromising the Scripture; he is assuming the authority of Scripture, and he
doesn’t step out from that foundation. In this sermon he uses messianic
references in the Old Testament and appeals to the Hebrew prophets as his
authority. His ultimate authority is: This is what God says and this is how it
has been fulfilled. We see this in Acts 3:18 NASB “But the things
which God announced beforehand by the mouth of all the prophets, that His
Christ would suffer, He has thus fulfilled.” He is not questioning or giving
any ground on divine authority. [24] “And likewise, all the prophets who have
spoken, from Samuel and {his} successors onward, also announced these days.
[25] It is you who are the sons of the prophets and of the covenant which God
made with your fathers, saying to Abraham, ‘AND IN YOUR
SEED ALL THE FAMILIES OF THE EARTH SHALL BE BLESSED.’”
When he gets to the point of the resurrection he says, [26] “For you first, God
raised up His Servant and sent Him to bless you by turning every one {of you}
from your wicked ways.” The point of this sermon, as with the one before, is on
the resurrection of Jesus as the ultimate evidence and validation of who Jesus
is as the Messiah. Peter is not appealing to it as an autonomous act of
history; he is locating it within a biblical view of history. This is why he
goes back in the Acts 2 sermon and the Acts 3 sermon to Abraham and gives a
context before he even begins to talk about resurrection. By establishing the
Old Testament framework he locates the resurrection within a context of
Scripture.
He goes on to talk about the
restoration of all things, which is a reference to the messianic kingdom. Then
he uses the phrase “times of refreshing” which will come (v. 19), and this,
again, emphasizes the messianic kingdom as promised in the Old Testament. So he
appeals to the resurrection within the context of Old Testament predictions. It
is not an isolated historical event where you are just looking at it within the
context of how some apologetics are done in isolation of that Old Testament
framework. You can’t understand the resurrection if you don’t understand the
God of Abraham, Isaac and Jacob.
The next situation is when Peter and
John have been arrested and now they address the Sanhedrin. We see the same
thing happen. The appeal is made to the Scriptures without compromising their
authority and they quote from passages such as Psalm 118:22 (Acts 4:11).
Then they conclude with the statement: Acts 4:12 NASB
“And there is salvation in no one else; for there is no other name under heaven
that has been given among men by which we must be saved.” So again, this is
locating their explanation and defense of their gospel message on the basis of
Old Testament authority.
In Acts chapter seven we have
Stephen’s sermon and his challenge to the abuse of authority by the Pharisees.
Acts 7:2 NASB “And he said, ‘Hear me, brethren and fathers! The God
of glory appeared to our father Abraham when he was in Mesopotamia,
before he lived in Haran.’” Where does he start? He
is talking to a Jewish audience who believe in the God of Abraham, Isaac and
Jacob, and that is where he starts in his communication of the gospel. He
appeals to the Scripture throughout the entire chapter and he never compromises
its authority.
In addressing a Jewish audience
Peter and Stephen operate on the common ground of Scripture; they never
compromise the authority of Scripture by appealing to reason, logic, or
experience of history as if it operates independently of the authority of
Scripture. History is what it is because God says it is; facts are what they
are, not because they operate autonomously but because they are what God says
they are. So they always establish the facts of what they are talking about
within the framework of divine revelation and authority.
In Acts chapter eight we have Philip
talking to the Ethiopian eunuch who already believes in the God of Abraham,
Isaac and Jacob. So there is, again, the common ground of Scriptural authority.
It is the same with Paul in Acts 9:20 NASB “and immediately he
{began} to proclaim Jesus in the synagogues, saying, ‘He is the Son of God.’”
He starts from a framework of Scripture as his common ground. In Acts chapter
ten Peter does the same thing. In all these instances there are individuals who
believe in the God of the Old Testament, and the starting point is with the God
of Abraham, Isaac and Jacob and His work and revelation in the Old Testament.
The situation changes after Acts
chapter thirteen when Paul and Barnabas are on the first missionary journey. In
chapter fourteen Paul addresses the Gentiles in Lystra.
The context is that he is going to Greek-speaking people who do not have a
framework for the Old Testament. But before he goes anywhere Paul always first
goes to a synagogue. The first place he goes to is Iconium,
and that is covered in the first three verses. He addressees the synagogue of
the Jews and in the synagogue there are both Jews and Gentiles. The Gentiles in
the synagogue are God-fearing Greeks who had become proselytes to Judaism and
part of the synagogue. As Paul explains the credentials of Jesus of Nazareth as
the Messiah we are told, verse 1, “…a large number of people believed, both of
Jews and of Greeks.” But there were also unbelieving Jews. These were the Jews
who were suppressing the truth in unrighteousness and as a result when the
truth is given and that God-consciousness is being tweaked they react. There is
one of two things that happens when the gospel is proclaimed to people: a) in
humility they accept it and believe it; b) if they don’t like it, it doesn’t
fit their fantasy world that they have constructed, it is in opposition to it,
they react in anger and hostility. The unbelieving Jews here then went out to the
Gentiles in the broader context of Iconium and they
poison their minds against their brethren; they distort what Paul has said,
they twist it so that they can generate opposition from the legal authorities.
The multitude becomes further and further divided because these unbelieving
Jews are stirring things up, violence breaks out and the unbelievers want to
stone Paul and Barnabas.
They head south to Lystra where something important happens as they present
the gospel. Acts 14:8 NASB “At Lystra a
man was sitting who had no strength in his feet, lame from his mother’s womb,
who had never walked. [9] This man was listening to Paul as he spoke, who, when
he had fixed his gaze on him and had seen that he had faith to be made well,
[10] said with a loud voice, ‘Stand upright on your feet.’ And he leaped up and
{began} to walk.’” So we have a miracle that attests to the authority of the
apostle Paul and is a validation of their message. What happened when this
miracle occured is that the people who are pagan reinterpret what has just
happened. This is what is typical of truth suppression. In truth suppression as
soon as something is seen that is biblical it is reinterpreted within a pagan
framework. [11] “When the crowds saw what Paul had done, they raised their voice,
saying in the Lycaonian language, ‘The gods have
become like men and have come down to us.’ [12] And they {began} calling
Barnabas, Zeus, and Paul, Hermes, because he was the chief speaker.’” They are
identifying them within their pagan religious system.
The paganism of that day is not a
lot different from the paganism of today. Any system of thought has to deal
with ethics, how we know what we know, and what ultimate reality is. You can’t
separate these things. As soon as somebody says this is right or this is wrong
we have to ask the question: how do you know you are right? Paul is dealing
with people who are thinking with a view of God isn’t a God who is a separate
and distinct creator who is radically different from everything in the
creation, and He doesn’t share the same essence or being with everything that
He has created. So he has to talk about God is a completely separate and
distinct way, which is what he does in Acts 14:15
when they start worshipping him NASB “and saying, ‘Men, why are you doing
these things? We are also men of the same nature as you, and preach the gospel
to you that you should turn from these vain things to a living God, WHO MADE THE
HEAVEN AND THE EARTH AND THE SEA AND ALL THAT IS IN THEM.’”
These people don’t know what the issue is. It is either to be worshipped like a
god and have their message plugged into this same pagan chain of being and they
sort of assimilate to the pagan view a little bit—or they will be stoned.
How is that for an option? We could
say we are really talking about the same God; it would be very easy to do. In
fact, that is how most Christians witness. They talk to an unbeliever and say
we are talking about pretty much the same thing. No, you’re not! Don’t give up
your ground. As soon as you say we are talking about the same thing you have
lost, because you are not talking about the same thing. They are talking about
the chain of being; you are talking about a creator God who is totally other
than all of His creation. Paul recognizes there are two kinds of people: either
creator worshippers or creature worshippers. He isn’t going to settle for a
compromise.
Paul goes back to Genesis chapter
one. Before he can get to the cross or resurrection he has to make sure they
understand that they are talking about a different God, the God who created
everything. The doctrine of creation isn’t some secondary thing. If we don’t
communicate the gospel within the framework of a literal Genesis chapter one
creation we are grounding the gospel on a false god, a non-biblical being. Both
here and in Acts 17 Paul grounds his gospel, before he ever gets to the cross
and resurrection, in the God of Genesis chapter one who creates all things and
gives life to all things, and who is the God who can then bring Jesus from the dead
and give Him life, raising Him from the dead. Without Genesis chapter one we
can’t get to the resurrection and Paul wants to make sure that he identifies
what the resurrection truth is and where it comes from before he throws it out
there. Otherwise their pagan thought is just going to absorb it and reinterpret
as just another oddity in history and put Jesus up with all of the other gods
and philosophers of history.
The principle we want to see in Acts
14 is that when Paul is addressing pagans he doesn’t start in Genesis 12. There
is no common ground with the Old Testament Scripture. He starts with, without
compromising Scripture, the fact that you have to understand who God is before
you can understand what is going to be said about sin, salvation and
resurrection.