Sermon Tone Analysis

I. Introduction

A. Following in the Footsteps of the First Missionaries

1. From Antioch to Cyprus: preaching in the synagogues

Once again the principle of two men working together is underscored.

The verb “set apart” (aphorizō) is used of three separations in Saul’s life—at his birth he was separated to God (Gal.

1:15); at his conversion he was set apart for the gospel (Rom.

1:1); and in Antioch he was separated for a specific service (Acts 13:2).

[Stanley D. Toussaint, “Acts,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed.

J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 387.]

Of all Paul’s missionary work this period has the best claim to being called a ‘missionary journey’, as is customary on Bible maps.

The later periods were much more devoted to extended activity in significant key cities of the ancient world, and we gain a false picture of Paul’s strategy if we think of him as rushing rapidly on missionary journeys from one place to the next, leaving small groups of half-taught converts behind him; it was his general policy to remain in one place until he had established the firm foundation of a Christian community, or until he was forced to move by circumstances beyond his control.

The same basic pattern was in fact followed on this missionary campaign in Asia Minor (cf.

Acts 13:50; 14:3, 5–7, 20).

[I.

Howard Marshall, Acts: An Introduction and Commentary, vol. 5, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1980), 227.]

The missionary work of Paul and Barnabas is authenticated by the Holy Spirit, supported by the church in Antioch, characterized by geographical movement, and focused on the proclamation of the word of God. . . .

The realities of missionary work involve reaching out to Jews and Gentiles, interpreting the Scriptures, explaining the significance of Jesus, instructing new believers, and encountering opposition;

The content of missionary preaching is focused on the fulfillment of God’s promises in the salvation that results from the death and resurrection of Jesus, who is Israel’s messianic Savior.

[Eckhard J. Schnabel, Acts, Expanded Digital Edition., Zondervan Exegetical Commentary on the New Testament (Grand Rapids, MI: Zondervan, 2012), Ac 13:1–52.]

2. Most exciting missionary account: pioneer missions

The Church in Cyprus

In the life of the early church Cyprus played an important part.

Among the Christians who fled from Judaea in consequence of the persecution which followed Stephen’s death were some who “travelled as far as Phoenicia, and Cyprus” (Acts 11:19) preaching to the Jews only.

Certain natives of Cyprus and Cyrene took a further momentous step in preaching at Antioch to the Greeks also (Acts 11:20).

Even before this time Joseph Barnabas, a Levite born in Cyprus (Acts 4:36), was prominent in the early Christian community at Jerus, and it was in his native island that he and Paul, accompanied by Barnabas’ nephew, John Mark, began their first missionary journey (Acts 13:4).

After landing at Salamis they passed “through the whole island” to Paphos (Acts 13:6), probably visiting the Jewish synagogues in its cities.

The Peutinger Table tells us of two roads from Salamis to Paphos in Rom times, one of which ran inland by way of Tremithus, Tamassus and Soli, a journey of about 4 days, while the other and easier route, occupying some 3 days, ran along the south coast by way of Citium, Amathus and Curium.

Whether the “early disciple,” Mnason of Cyprus, was one of the converts made at this time or had previously embraced Christianity we cannot determine (Acts 21:16).

Barnabas and Mark revisited Cyprus later (Acts 15:39), but Paul did not again land on the island, though he sighted it when, on his last journey to Jerus, he sailed south of it on his way from Patara in Lycia to Tyre (Acts 21:3), and again when on his journey to Rome he sailed “under the lee of Cyprus,” that is, along its northern coast, on the way from Sidon to Myra in Lycia (Acts 27:4).

[Marcus N. Tod, “Cyprus,” ed.

James Orr et al., The International Standard Bible Encyclopaedia (Chicago: The Howard-Severance Company, 1915), 772.]

The men depart to Seleucia which was about fifteen miles from Antioch.

They sailed to Cyprus which was an island about one hundred miles from Seleucia.

The city of Salamis was on the east side of Cyprus.

It was the homeland of Barnabas.

They preached God’s Word here.

2 Timothy 4:2—Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.

Ephesians 6:17—And take the helmet of salvation, and the sword of the Spirit, which is the word of God.

If you take the Word out of ministry, you no longer have a ministry.

God’s Word increased faith and changed the lives of people.

It continues to do that today.

It will change your life too, if you will make it a part of your life and hunger for its truths.

A New Hebrides chieftain sat peacefully reading the Bible, when he was interrupted by a French trader.

The trader scowled, “Bah, why are you reading the Bible?

I suppose the missionaries have got hold of you, you poor fool.

Throw it way!

The Bible never did anybody any good.”

The wise, old chief very calmly replied, “If it wasn’t for this Bible, you’d be in my dinner kettle by now!”

That chief was communicating an important message to the Frenchman, “You ought to thank God for the life-changing power of this Bible!”

[Rod Mattoon, Treasures from Acts, vol.

2, Treasures from the Scriptures (Wordsearch, 2019), 82.]

B. From Paphos to Perga in Pamphylia

1.

The rejoicing governor

Note - Luke’s recounting of the “Two Paul’s” - Saul, who is called Paul, and Sergius Paulos; or Christ’s Apostle and Caesar’s Proconsul

2. The 170 miles to Perga: the preparation

John Mark, a cousin of Barnabas (Col.

4:10), was with them as their helper (cf.

Acts 12:25).

What is meant by the term “helper” (hypēretēn) is debated.

Probably he instructed new converts, assisted in baptisms (cf. 1 Cor.

1:14–17), and helped in any way he could.

[Toussaint, 387.]

The Bible draws attention to the fact that they took John Mark along as their minister, their attendant.

Some believe that like Elisha who waited on Elijah, Mark helped them as a personal servant while he trained for the ministry.

Luke 1:2 uses the same word for “ministers of the Word,” however.

Others believe they took Mark because he was an eyewitness of the arrest, death, and resurrection of Jesus, probably being the young man mentioned in Mark 14:51, 52.

Acts 13:6.

After proclaiming the gospel at Salamis, they traveled throughout the island.

The Greek indicates they covered it rather thoroughly stopping at all or most of the towns and cities until they came to Paphos on the western end of Cyprus.

Saul (Paul) changed this method after they left Cyprus.

After this, instead of trying to cover the whole territory of a region or province, they went to key cities to establish churches.

These local assemblies then became centers where the local body could spread the gospel into the surrounding area.

[Ralph W. Harris, ed., Acts, The Complete Biblical Library: New Testament Study Bible (World Library Press, 1991), 305–307.]

Note Humor - This is why I know Mark was a good “Baptist.”

(Paul didn’t baptize regularly (see 1 Cor.

1), but would have relied on Mark and others to help with this; similarly, Jesus never baptized, but His disciples did that for Him).

“Mark probably acted as baptist,”[12] is a speculation that is supported by the fact that Paul did not usually do the baptizing personally (1 Cor.

1:14–17).

[12 B. W. Johnson, The People’s New Testament (Delight, Arkansas: Gospel Light Publishing Company), p. 470.

James B. Coffman, Commentary on Acts, The James Burton Coffman Commentaries (A. C. U. Press, 1985), Ac 13:5.]

3. The greatest problem to face in Perga

C. The Departing Disciple: Rough Going Ahead

MARK.

John Mark was the son of Mary, a Christian Jewess in whose home the early Christians seem to have been sheltered (Ac.

12:12).

Marcus was his Latin surname; his Jewish name was John, meaning the grace of God.

Peter may have been the means of his conversion, for he calls him his son (1 Pe. 5:13).

He was the nephew or cousin of Barnabas (Col.

4:10).

Paul and Barnabas, after visiting Jerusalem to deliver the relief offerings from Antioch, brought John Mark with them to Antioch (Ac.

12:25).

He accompanied Paul and Barnabas on their first missionary journey, but he left them early in these travels at Perga (Ac.

13:13).

Apparently because of this, there was a sharp disagreement between Paul and Barnabas over Mark’s going with them on the second journey.

The result was that Silas accompanied Paul, and John Mark accompanied Barnabas (Ac.

15:36-40).

Later Paul was reconciled with John Mark.

Paul commended him to the church at Colosse (Col.

4:10).

Paul requested his services in Rome (2 Ti. 4:11), and he was with Paul in Rome when the epistle to Philemon was written (Phile.

24).

John Mark is traditionally considered to be the writer of the Gospel of Mark (Analytical, Concise, Smith).

[David Cloud, Way of Life Encyclopedia of the Bible & Christianity, n.d.]

The defection of John Mark . . . is briefly expressed (anticipating Acts 15:38–39).

The ptc. ἀποχωρήσας . . . is often tr.

merely “left.”

The word with ἀπ᾽ αὐτῶν means “to desert” (BDAG 125a; BHGNT 251).

[L.