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Home , Sergius Paulus, Soli (Cilicia)

Evangelism Sergius Paulus & The Intelligentsia

“...who was with the proconsul, Sergius Paulus, an intelligent man. This man called for and Saul and sought to hear the word of God.” :7

The book of Acts is the history of the church. It reveals the apostles’ doctrine, the plan of salvation, the beginning of the Lord’s church, and is our model on how to build a congregation and how to win souls to . It is the story of numerous conversions and gives great insight in how to evangelize. In fact, one could say that The is the divine “how to” manual. Jesus commanded, “Go into all the world and preach the to every creature. He who believes and is baptized will be saved; but he who does not believe will be condemned.” (Mark 16:15-16). The Acts shows that the apostles fulfilled that Great Commission in the first generation, taking the Gospel to the uttermost parts of the earth (Romans 10:18, Colossians 1:6). Proverbs 11:30 says, “The fruit of the righteous is a tree of life, and he who wins souls is wise.”

One of the greatest soul winners ever was the apostle Paul. As for reaching the lost, his motivation can be summarized with his declaration in Romans 1:14, “I am a debtor both to Greeks and to barbarians, both to wise and to unwise.” Paul considered himself under obligation to preach the gospel to every person he could. Furthermore, Paul had a special tactic, willing to take extraordinary measures to reach the lost; writing in 1 Corinthians 9:22, “I have become all things to all men, that I might by all means save some.”

The full text is 1 Corinthians 9:19-23: "For though I am free from all men, I have made myself a servant to all, that I might win the more; and to the Jews I became as a Jew, that I might win Jews; to those who are under the law, as under the law, that I might win those who are under the law; to those who ekklesiaofchrist.com | Harrisonburg, VA | John Doughty, evangelist 1 Sergius Paulus & The Intelligentsia are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law; to the weak I became as weak, that I might win the weak. I have become all things to all men, that I might by all means save some. Now this I do for the gospel’s sake, that I may be partaker of it with you.

It is interesting to note the various segments of society that Paul targeted for evangelism; some were ethnic groups: Jews, Greeks, and Barbarians. The word “Barbarian” was not an insult; it was the Greek word denoting anyone who spoke a foreign language. This is proved in 1 Corinthians 14:11 where Paul says, “if I do not know the meaning of the language, I shall be a ‘foreigner’ to him who speaks...” and the word “foreigner” is literally “barbarian.”

“Barbara” is the Greek equivalent of the Hebrew “babble” or “Babel.” It is an onomatopoeia: a word which sounds like its meaning, and was used by the Greeks to describe how the foreign language sounded in their ears. Paul makes clear his desire that foreigners should see the light of the Gospel. “For so the Lord has commanded us: ‘I have set you as a light to the Gentiles, That you should be for salvation to the ends of the earth’” (Acts 13:47). Paul was only preaching what he had already practiced, before the Corinthian letter was even written, before the Corinthian church was even planted. Paul was dedicated to preaching the gospel to foreigners, people who spoke foreign languages.

This is why the gift of tongues (languages) was so important. How could the gospel be declared to the nations unless God provided for the transmission of His word into every language? The speaking of tongues was prominent on the Day of , at Corinth, and during the apostolic age because Pentecost reversed the curse of Babel. At the tower of Babel, the language was “confused” and nations were “dispersed” across the face of the earth but at Pentecost under the Lordship of Jesus Christ the word of God called forth from Jerusalem, to Jews who were “devout men, out of every nation under heaven” (:5). Pentecost was the starting point of the apostolic ministry which Jesus said would proceed to the “uttermost part of the earth” (:8).

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At Babel, the nations were scattered, but at Pentecost, the prophecy foretold that “all nations will flow or stream to it,” (Isaiah 2:2). At Babel the nations went astray but at Pentecost, the scattered sheep of the nations were brought back into one sheepfold under the Great Shepherd through the gospel of Jesus Christ.

But in his Romans 1:14 affirmation, Paul also differentiated between another group of people: “wise and unwise.” There is a name for the group of so-called “wise” people today who lead society; they are called the “intelligentsia.” The author first came to grips with this word in college when he was studying the history of the Russian Revolution. The Russian revolutionaries thought it imperative to convert the intellectuals of society, and they also concentrated on recruiting socialists from among the colleges and universities, knowing that these would be future leaders. In fact, the word is of Russian origin. (The author should have recognized the Russian etymology from the “” ending, which the Russian language uses to replace the “tion” suffix in English.)

According to the Webster Dictionary, the intelligentsia are the “intellectuals who form an artistic, social, or political vanguard or elite.” This word is not heard very often in America, but the intelligentsia are the intellectuals who lead society. This would include professionals such as scientists, doctors, lawyers, (of course, lawyers become judges... or go into politics), politicians, those in the mass media, professors, etc. Which begs the question; why are so many among these professions known for being agnostic (without knowledge of God) or atheist (without faith in God?) Could it be that the church has neglected the intelligentsia in its evangelism?

One of the great converts of the Christian faith was the Roman Proconsul Sergius Paulus. Luke described him as an “intelligent” man, using a word that means “prudent, wise, and discerning.” Paul had the opportunity to preach the Gospel to him (Acts 13:6-12) and despite the temporary distraction from his Jewish sorcerer aide, Sergius Paulus and the sign wonder rebuke of Paul, “believed, when he saw what had been done, being astonished at the teaching of the Lord.” (Acts 13:12.)

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There are four archaeological discoveries which attest to a prominent personage by the name of Sergius Paulus who lived in the middle of the First Century in the Roman Empire. A boundary stone with his name was found in , another inscription bearing the name and title “proconsul Paulus” was discovered in , Cyprus, just over one mile north of where Luke records Paul’s meeting with this famous Roman official. Two more stones bearing the name were found in Pisidia, one bearing the names of several of the Pauli (plural) family, suggesting to some historians that Antioch Pisidia was the actual home of Sergius Paulus.

Speaking of the Soli inscription, the famous British archaeologist David George Hogarth wrote, “The great interest of this inscription lies in the possible allusion to the Sergius Paulus of Acts xiii. There can be no good reason for doubting an identification, which would unquestionably have been proposed and hardly disputed had Sergius Paulus been known from any other source than the .” D.G. Hogarth, Devia Cypia, London: Oxford, 1889, 115.

It is possible that students have underestimated the effect that the conversion of Sergius Paulus had upon new covenant and even upon the apostle Paul, himself. It was after the proconsul’s conversion that the name of Saul of was changed to Paul. Some have suggested that the proconsul may have adopted Saul into the Paulus family after the Roman custom, hence the change of name from Saul to Paul. It is interesting that the next stop on Paul’s itinerary was Antioch Pisidia. If the two stones found in Pisidian Antioch, especially the Pauli family stone, mark the actual home of the proconsul, it is possible that Sergius Paulus may have requested Paul to preach to his family and thus directed him from Cyprus to Pisidia, Asia Minor.

This turn of events involving Paulus may even shed light on why abandoned the missionary campaign. The conventional understanding is that Mark quit the work due to fears of the hazards and perils of the impending overland journey. But it could be that Mark was having difficulty evangelizing

ekklesiaofchrist.com | Harrisonburg, VA | John Doughty, evangelist 4 Sergius Paulus & The Intelligentsia in a predominantly Gentile culture. Paul, who “became all things to all people” seemed able to assimilate culture as a spiritual expedient and so did Barnabas, to a point. But Barnabas was later caught in vacillation when Paul had to rebuke Peter, John, and James the leader of the Jerusalem congregation for hypocrisy in showing partiality to Jewish brethren over the Gentiles as recorded in Galatians 2:13. The cultural sensitivities associated with the evangelism of Sergius Paulus’ household, and Gentile companions may have strained the relations of Paul and Mark, which led to their mutual parting but more importantly, set the stage for the Judaizing conference in Jerusalem.

In all likelihood, Sergius Paulus sought and helped underwrite Paul’s journey to Asia Minor where he preached his famous Pisidian sermon (Acts 13:16-41) concluding with the words, “Beware therefore, lest what has been spoken in the prophets come upon you: ‘Behold, you despisers, Marvel and perish! For I work a work in your days, A work which you will by no means believe, Though one were to declare it to you’” (vss. 40-41). Paul and Barnabas’ method was to speak to the Jews first, in the synagogues, and then preach to the Gentiles. As it turns out, the first recorded converts of the apostles Peter and Paul were both Roman officials: Cornelius and Sergius Paulus. Antioch Pisidia marked the hardening of the Jewish hearts against the gospel, not only did they reject the Gospel, they were opposed to the gospel’s preaching to the Gentiles. The two Antioch cities stand as monuments to God’s grace upon the Gentiles.

It was the first Gentile church in Antioch (Syria) where “the disciples were first called Christians” (:26, Isa. 62:2) and it was in Antioch (Pisidia) where Paul and Barnabas were met with the rejection of the Jews and "turn[ed] to the Gentiles" (Acts 13:46, Isa. 42:6, 49:6). The apostolic preaching in both Antioch cities quoted Isaiah’s “light to the Gentiles” prophecies (Isa. 42:6, 49:6, 60:3, 62:2) as being fulfilled.

Paul at Mars Hill After preaching and teaching about Jesus of Nazareth in the synagogue and market place, the , (:16-17), Paul was invited to present his case on

ekklesiaofchrist.com | Harrisonburg, VA | John Doughty, evangelist 5 Sergius Paulus & The Intelligentsia the Areopagus, the meeting place of the council of . Known as the “Areopagites,” this council of elders had judicial authority over Athens similar to the and was comprised of highly respected city fathers. Paul had earned the right to preach to the intelligentsia of Greece in their capital city. In effect, he had an opportunity now, not just to preach to the philosophers and worldly wise, but before their senate and “supreme court.”

Paul preached an apologetic masterpiece of the Christian faith in his famous Mars Hill sermon in Acts 17:22. Although it is impossible to deal with this treatise in just a few paragraphs, a few gems can be recognized on the surface. Paul began by alluding to the monument of the “Unknown God,” seizing an opportunity to emphasize the Lord God of Heaven. God is the Creator, Lord of heaven and earth.

The Godhead (Divine Being) is spiritual and not confined to temples, and certainly not worshipped by gold, silver, and graven images of man’s device. God has made of one blood all nations to dwell on the face of the earth and determined the boundaries and time periods of them all.

Paul quoted two or three pagan Greek poets to support his case concerning God’s nature. God sustains the universe. “In Him, we live, move, and have our being,” And secondly, we are His offspring! (Acts 17:28). In short, Paul was beating the Greek philosophers on their own turf, quoting their ancient poets Epimenides, , and a line from Cleanthes’ “Hymn to Zeus” as witnesses to biblical truth. In effect, Paul was implying that Zeus was simply the Greek memory of the Biblical God and Father. Laying out his case, Paul also may have employed an illustration from Plato (428-348 BC) who was the most revered philosopher from the Golden Age of Greece. In his book The Republic, this famous student of Socrates seemed to admit that the philosophers of his day were wrestling in futility, trying to contemplate the meaning of the universe. Plato used the analogy of a cave; what happens to people who spend a length of times in caves? They become blind! Plato concluded that the philosophers of his day were blinded with ignorance of the ultimate reality.

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Paul seems to seize on this in his address, Acts 17:27. He said that God had blessed all nations... “in the hope that they might grope for Him and find Him, though He is not far from each one of us;” The word “grope” means to feel after, or handle, or discover. IN another place, Paul said, “the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them.” 2 Corinthians 4:4.

Paul concluded his message by referring to the coming Judgment Day. God tolerated ignorance in the past but now commands all men to repent because He has “appointed a day on which He will judge the world in righteousness by the Man whom He has ordained. He has given assurance of this to all by raising Him from the dead.” (Acts 17:31). Paul’s sermon came to an end with the mention of the resurrection. His reception was not favorable among this elite Greek audience. Some mocked, others demurred to a later time. (“For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called...” 1 Corinthians 1:26). But Paul did persuade a few individuals including one council member: “, a woman named Damaris, and others with them” (Acts 17:34).

These are just two examples of Paul speaking before worldly dignitaries; we know that he also gave a testimony to Governors (Gr. Hegemon) Felix, Festus, and King II, and eventually before the emperor. God was gracious to give everyone an opportunity to hear the gospel, but, apparently, He was also using the Roman legal system to corroborate the Christian faith. “And ye shall be brought before governors and kings for my sake for a testimony against them. and the Gentiles” (Matthew 10:18).

Furthermore, these occasions also fulfilled the prophecies given by the Lord, see also Matthew 24:14). What would the reader say if he had an opportunity to speak to a congressman, senator, governor, supreme court justice, or even the president? Time would be at a premium, every word and thought should count. We read in 1 Peter 3:15, “but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the

ekklesiaofchrist.com | Harrisonburg, VA | John Doughty, evangelist 7 Sergius Paulus & The Intelligentsia hope that is in you, yet with gentleness and reverence;” Could we give a good account for the Lord? One thing for sure, preparation is necessary, “always be ready....”

We conclude with a prayer that Paul made to the Thessalonian congregation. “Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you:” 2 Thessalonians 3:1

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