The Bullet Point Bible

Acts 13

The Commissioning of Barnabas and Saul

1 Now there were these prophets and teachers in the church at Antioch: Barnabas, Simeon called Niger, Lucius the Cyrenian, Manaen (a close friend of Herod the tetrarch from childhood) and Saul.2 While they were serving the Lord and fasting, the Holy Spirit said, "Set apart for me Barnabas and Saul for the work to which I have called them."3 Then, after they had fasted and prayed and placed their hands on them, they sent them off.

  • The church in Antioch was diverse, including individuals with connections to Roman authority (Manaen) and various geographical origins.
  • Leadership in the early church included both prophets (receiving direct revelation) and teachers (expounding scripture and tradition).
  • The mission was initiated by the Holy Spirit, highlighting divine guidance and calling in the expansion of the gospel. Acts 13:2
  • Worship, fasting, and prayer were central practices that positioned the church leaders to hear from the Spirit.
  • The laying on of hands signified the community's affirmation, blessing, and commissioning of Barnabas and Saul for this specific task. Acts 13:3
  • This event marks the beginning of the first major missionary journey specifically targeting Gentiles, shifting the focus from Jerusalem.
  • Saul (later Paul) begins to take a more prominent role, transitioning from being listed after Barnabas to eventually being listed first.
  • The Holy Spirit's direct speech ("{{Set apart for me...}}") underscores the Spirit's personal agency and authority within the Trinity. Acts 13:2
Ministry in Cyprus: Sergius Paulus and Elymas

4 So Barnabas and Saul, sent out by the Holy Spirit, went down to Seleucia, and from there they sailed to Cyprus.5 When they arrived in Salamis, they began to proclaim the word of God in the Jewish synagogues. (Now they also had John as their assistant.)6 When they had crossed over the whole island as far as Paphos, they found a magician, a Jewish false prophet named Bar-Jesus,7 who was with the proconsul Sergius Paulus, an intelligent man. The proconsul summoned Barnabas and Saul and wanted to hear the word of God.8 But the magician Elymas (for that is the way his name is translated) opposed them, trying to turn the proconsul away from the faith.9 But Saul (also known as Paul), filled with the Holy Spirit, stared straight at him10 and said, "You who are full of all deceit and all wrongdoing, you son of the devil, you enemy of all righteousness-will you not stop making crooked the straight paths of the Lord?11 Now look, the hand of the Lord is against you, and you will be blind, unable to see the sun for a time!" Immediately mistiness and darkness came over him, and he went around seeking people to lead him by the hand.12 Then when the proconsul saw what had happened, he believed, because he was greatly astounded at the teaching about the Lord.

  • The missionaries followed a strategic path, starting in Cyprus, Barnabas' home region (Acts 4:36), and utilizing synagogues as entry points. Acts 13:5
  • John Mark (author of Mark's Gospel) accompanied them as an assistant, likely helping with practical needs and discipleship.
  • They encountered opposition from Elymas (Bar-Jesus), a Jewish false prophet who blended religious claims with magical practices, common in the Roman world. Acts 13:6
  • Sergius Paulus, the Roman governor (proconsul) of Cyprus, represents a high-status Gentile seeking truth, demonstrating the gospel's reach across social strata. Acts 13:7
  • This is the first recorded instance where Saul is called Paul; Luke uses his Roman name as his ministry increasingly focuses on Gentiles. Acts 13:9
  • Paul, filled with the Holy Spirit, directly confronts Elymas, demonstrating spiritual authority over deceptive powers. This echoes Peter's confrontation with Simon Magus in Acts 8.
  • The temporary blindness inflicted on Elymas serves as a sign, mirroring Paul's own conversion experience (Acts 9:8-9) and symbolizing Elymas' spiritual blindness. Acts 13:11
  • The proconsul's belief was prompted by both the miracle (power encounter) and the teaching (content of the gospel), showing the interplay of word and deed. Acts 13:12
  • Elymas' title "son of the devil" contrasts sharply with his name "Bar-Jesus" (son of Jesus/Joshua), highlighting his opposition to God's work. Acts 13:10
Arrival in Pisidian Antioch and Synagogue Invitation

13 Then Paul and his companions put out to sea from Paphos and came to Perga in Pamphylia, but John left them and returned to Jerusalem.14 Moving on from Perga, they arrived at Pisidian Antioch, and on the Sabbath day they went into the synagogue and sat down.15 After the reading from the law and the prophets, the leaders of the synagogue sent them a message, saying, "Brothers, if you have any message of exhortation for the people, speak it."

  • Paul is now listed first ("Paul and his companions"), indicating his emerging leadership in the mission. Acts 13:13
  • John Mark's departure becomes a point of contention later between Paul and Barnabas (Acts 15:37-39). Reasons for his leaving are debated (homesickness, fear, disagreement).
  • Pisidian Antioch was a major Roman colony in Galatia, strategically located for reaching both Jews and Gentiles.
  • Attending the synagogue on the Sabbath was Paul's standard missionary practice (modus operandi) to first reach the Jewish community and God-fearing Gentiles. Acts 13:14; cf. Acts 17:2
  • Synagogue worship typically included prayers, reading from the Law (Torah) and the Prophets, followed by a sermon or exhortation.
  • Visiting teachers or respected individuals were often invited to speak, providing Paul and Barnabas an open door to share the gospel. Acts 13:15
Paul's Sermon: Israel's History and John the Baptist

16 So Paul stood up, gestured with his hand and said,17 The God of this people Israel chose our ancestors and made the people great during their stay as foreigners in the country of Egypt, and with uplifted arm he led them out of it.18 For a period of about forty years he put up with them in the wilderness.19 After he had destroyed seven nations in the land of Canaan, he gave his people their land as an inheritance.20 All this took about 450 years. After this he gave them judges until the time of Samuel the prophet.21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled forty years.22 After removing him, God raised up David their king. He testified about him: ' I have found David the son of Jesse to be a man after my heart , who will accomplish everything I want him to do.'23 From the descendants of this man God brought to Israel a Savior, Jesus, just as he promised.24 Before Jesus arrived, John had proclaimed a baptism for repentance to all the people of Israel.25 But while John was completing his mission, he said repeatedly, 'What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!'

  • Paul addresses both Jews ("Men of Israel") and God-fearing Gentiles present in the synagogue. Acts 13:16
  • The sermon follows a pattern similar to Stephen's speech (Acts 7), recounting Israel's history to establish God's faithfulness and plan.
  • Key moments highlighted: Election of ancestors, Exodus ("uplifted arm" signifies God's power), wilderness period, conquest of Canaan, period of Judges, and the monarchy. Acts 13:17-20
  • Paul emphasizes God's sovereignty in appointing and removing leaders like Saul and David. Acts 13:21-22
  • The quote about David being "a man after my heart" combines elements from 1 Samuel 13:14 and Psalm 89:20, focusing on David's willingness to do God's will. Acts 13:22
  • The historical review culminates in Jesus, presented as the promised Savior from David's lineage, fulfilling God's long-standing plan. Acts 13:23
  • Paul connects Jesus' ministry with John the Baptist, acknowledging John's preparatory role and his testimony pointing to Jesus as the greater one. Acts 13:24-25
  • This historical overview would resonate with the Jewish audience, grounding the claims about Jesus within their own sacred history.
Paul's Sermon: Jesus, Justification, and Warning

26 Brothers, descendants of Abraham's family, and those Gentiles among you who fear God, the message of this salvation has been sent to us.27 For the people who live in Jerusalem and their rulers did not recognize him, and they fulfilled the sayings of the prophets that are read every Sabbath by condemning him.28 Though they found no basis for a death sentence, they asked Pilate to have him executed.29 When they had accomplished everything that was written about him, they took him down from the cross and placed him in a tomb.30 But God raised him from the dead,31 and for many days he appeared to those who had accompanied him from Galilee to Jerusalem. These are now his witnesses to the people.32 And we proclaim to you the good news about the promise to our ancestors,33 that this promise God has fulfilled to us, their children, by raising Jesus, as also it is written in the second psalm, ' You are my Son;today I have fathered you .'34 But regarding the fact that he has raised Jesus from the dead, never again to be in a state of decay, God has spoken in this way: ' I will give you the holy and trustworthy promises made to David .'35 Therefore he also says in another psalm, ' You will not permit your Holy One to experience decay .'36 For David, after he had served God's purpose in his own generation, died, was buried with his ancestors, and experienced decay,37 but the one whom God raised up did not experience decay.38 Therefore let it be known to you, brothers, that through this one forgiveness of sins is proclaimed to you,39 and by this one everyone who believes is justified from everything from which the law of Moses could not justify you.40 Watch out, then, that what is spoken about by the prophets does not happen to you:41 ' Look, you scoffers; be amazed and perish!41 For I am doing a work in your days,41 a work you would never believe, even if someone tells you .'"

  • Paul directly addresses his audience again, emphasizing that the message of salvation through Jesus is for them. Acts 13:26
  • He explains that the Jerusalem authorities rejected Jesus, ironically fulfilling prophecies they read weekly. Acts 13:27
  • Paul highlights the injustice of Jesus' execution and its connection to fulfilling scripture. Acts 13:28-29
  • The resurrection is presented as God's decisive act, vindicating Jesus. Acts 13:30
  • The apostles are cited as eyewitnesses to the resurrected Christ, validating the message. Acts 13:31
  • Paul uses Old Testament prophecies to support the resurrection: Psalm 2:7 (Jesus' divine Sonship declared), Isaiah 55:3 (everlasting Davidic promises fulfilled in the resurrected Christ), and Psalm 16:10 (Jesus' body not seeing decay). Acts 13:33-35
  • He contrasts David, who died and decayed, with Jesus, who was raised permanently, showing Jesus' superiority and fulfillment of the Psalm. Acts 13:36-37
  • The core application: Forgiveness of sins is available *through Jesus*. Acts 13:38
  • Crucially, Paul introduces justification by faith: Belief in Jesus achieves righteousness/acquittal in a way the Law of Moses could not. This is a central theme in Paul's theology (cf. Romans 3:21-28, Galatians 2:16). Acts 13:39
  • The sermon concludes with a warning from Habakkuk 1:5, urging the listeners not to scoff and miss God's work, foreshadowing potential rejection. Acts 13:40-41
Initial Response and Jewish Opposition

42 As Paul and Barnabas were going out, the people were urging them to speak about these things on the next Sabbath.43 When the meeting of the synagogue had broken up, many of the Jews and God-fearing proselytes followed Paul and Barnabas, who were speaking with them and were persuading them to continue in the grace of God.44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord.45 But when the Jews saw the crowds, they were filled with jealousy, and they began to contradict what Paul was saying by reviling him.

  • The initial response to Paul's sermon was positive, with requests for further teaching. Acts 13:42
  • Many Jews and Gentile converts ("proselytes") were drawn to the message and encouraged by Paul and Barnabas to "continue in the grace of God," emphasizing reliance on God's favor, not law-keeping. Acts 13:43
  • News spread rapidly, resulting in a massive turnout ("almost the whole city") the following Sabbath, including many Gentiles not previously associated with the synagogue. Acts 13:44
  • The sight of large crowds, especially Gentiles, provoked jealousy among some Jewish leaders, a recurring theme in Acts (cf. Acts 5:17, 17:5).
  • Opposition moved from questioning to contradiction and verbal abuse ("reviling"), indicating a hardening stance against Paul's message. Acts 13:45
Turning to the Gentiles

46 Both Paul and Barnabas replied courageously, "It was necessary to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we are turning to the Gentiles.47 For this is what the Lord has commanded us: ' I have appointed you to be a light for the Gentiles, to bring salvation to the ends of the earth .'"48 When the Gentiles heard this, they began to rejoice and praise the word of the Lord, and all who had been appointed for eternal life believed.49 So the word of the Lord was spreading through the entire region.

  • Paul and Barnabas declare a pivotal shift in their ministry focus in Antioch. Acts 13:46
  • They affirm the priority of preaching to the Jews first ("It was necessary..."), following the pattern established by Jesus and the early church.
  • The rejection by some Jewish leaders is framed as judging themselves unworthy of eternal life, placing responsibility on the rejectors.
  • The "turn to the Gentiles" is presented not merely as a reaction but as a fulfillment of God's command, quoting Isaiah 49:6. Acts 13:47
  • This quote, originally applied to the Servant of the Lord (often Israel, ultimately Messiah), is now applied by Paul and Barnabas to their own Gentile mission under Christ's authority.
  • The Gentiles respond with joy, recognizing the inclusivity of God's salvation plan. Acts 13:48
  • Luke notes that "all who had been appointed for eternal life believed," highlighting divine sovereignty in salvation alongside human response (cf. Acts 2:47).
  • The gospel message successfully spreads throughout the surrounding region of Pisidia. Acts 13:49
Expulsion and Continued Ministry

50 But the Jews incited the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out of their region.51 So after they shook the dust off their feet in protest against them, they went to Iconium.52 And the disciples were filled with joy and with the Holy Spirit.

  • Opposition escalated as Jewish leaders influenced prominent citizens (including "God-fearing" women who likely had social standing) to act against the missionaries. Acts 13:50
  • Persecution led to the expulsion of Paul and Barnabas from Pisidian Antioch.
  • Shaking the dust off their feet was a symbolic act of judgment and dissociation, following Jesus' instructions (Matthew 10:14, Luke 9:5), signifying that the missionaries had fulfilled their responsibility and the rejectors were accountable. Acts 13:51
  • Despite persecution and rejection, the newly formed disciples in Antioch were characterized by joy and the presence of the Holy Spirit, demonstrating the resilience and divine nature of the church. Acts 13:52
  • Paul and Barnabas moved on to Iconium, continuing their missionary journey undeterred by the opposition.

The Scriptures quoted are from the NET Bible® https://netbible.org copyright ©1996, 2019 used with permission from Biblical Studies Press, L.L.C. All rights reserved

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