Acts 13:1 – 20:38. From Acts 13 onward, the Spirit of God turns from Peter and his labors to Paul and his. Peter fades into the background (except briefly at the Jerusalem council, Acts 15), and Paul becomes prominent. This marks a new development in the history of the Church: Paul’s mission begins, not by Christ sending him forth in person from Jerusalem, but by the immediate intervention of the Holy Ghost at Antioch (Acts 13:2). Paul had seen Christ in glory (2 Cor. 12) and was an apostle already, but now the Spirit Himself sends him into a new work to reach the Gentile world.

 

Antioch as the Starting Point. Unlike earlier missions that proceeded from Jerusalem under apostolic authority, this new missionary outreach began in Antioch, an assembly already known for zeal and witness to the Gentiles. That assembly, composed largely of Gentile believers, becomes the launching point of Paul’s journeys. This is not because Antioch replaced Jerusalem as the Church’s center, but rather because the Church has no earthly center at all, but rather a Head in heaven (Eph. 5:23). The assembly in Jerusalem was not even consulted. This emphasizes the sovereignty of God in sending His servants.

 

The Work of the Spirit in Sending Forth. Paul’s mission differs from the twelve’s earlier commission: the twelve were sent personally by Christ on earth, to announce His rejection and exaltation. Paul is sent by the Holy Ghost directly, not as witness of Christ’s earthly rejection, but as one who had seen Him glorified.

 

The Missionary Journeys. From this point, the book of Acts traces three missionary journeys that Paul undertook, covering roughly twelve years.

The Spirit of God thus records the systematic spread of the gospel outward from Antioch into Asia Minor, Greece, and eventually toward Rome itself.

Acts 13-20 presents the history of Paul’s missionary journeys as the Spirit’s work in the Church. The focus shifts away from Jerusalem and the twelve, Antioch becomes the sending base, and under the Spirit’s direction the gospel spreads powerfully to the Gentiles through Paul, “the apostle of the Gentiles” (Rom. 11:13).

 

 

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1. Salamis (Acts 13:4-5)
2. Paphos (Acts 13:6)
3. Perga (Acts 13:13)
4. Antioch, Pisidia (Acts 13:14)
5. Iconium (Acts 13:51)
6. Lystra (Acts 14:8)
7. Derbe (Acts 14:20)
8. Lystra (Acts 14:21)
9. Iconium (Acts 14:21)
10. Antioch, Pisidia (Acts 14:21)
11. Perga (Acts 14:24-25)
12. Antioch (Acts 14:26)

vv.1-2 Barnabas and Saul Separated. The journey began at Antioch, the third most prominent city in the empire, and where believers were first called “Christians” (Acts 11:26). In the assembly there was a plurality of “prophets and teachers,” not a single clerical head . This allowed the Spirit liberty to act and speak. Among these were Barnabas, Simon called Niger (perhaps from Africa), and Manaen, who is identified as a foster-brother of Herod – a striking testimony to the grace of God that could save a member of the usurping Idumean royal family. As they “ministered to the Lord and fasted,” the Holy Spirit spoke. No doubt the Spirit spoke the same way He “speaks” today in an assembly: through prophetic ministry (Acts 11:28). Barnabas and Saul were to be separated to the Lord’s special work. Note the order of names (Barnabas first, Saul last), as the more recognized brother was Barnabas, although the order was soon to be reversed. This mission did not proceed from Jerusalem or from the apostles there who were appointed by Christ on earth, but rather, the Spirit Himself sends Paul and Barnabas. This is in keeping with Paul’s apostleship that was  “not of men, neither by man” (Gal. 1:1).

 

v.3 Barnabas and Saul given the Right Hands of Fellowship. The fasting and prayer continued after the Holy Spirit spoke, and then the assembly laid their hands on the two servants. This laying on of hands was not to “ordain” Barnabas and Saul, but rather to commend them to the grace of God (Acts 14:26). The KJV says they were “sent” but better translations read “they let them go”. It is clear from v.4 who sent them: the Holy Spirit. The assembly can recognize the Lord’s call, express fellowship, and commit servants to His grace (and perhaps provide material support).

 

Preaching in Cyprus (13:4-12)

vv.4-5 Seleucia, Cyprus, and Salamis. The missionaries first traveled downriver to Seleucia, the seaport of Antioch, which was roughly 16 miles away on the Mediterranean coast. From there they sailed to Cyprus, the large, fertile island where Barnabas had been born (Acts 4:36). Then they crossed to the eastern port of Salamis which had a sizeable Jewish colony and several synagogues, where they preached the word “to the Jew first.” This pattern marks Paul’s method throughout his journeys, honoring God’s historical order even as the gospel went out to the Gentiles. John Mark was still with Barnabas and Saul at this time, attending to their needs.

 

  

vv.6-12 Paphos and Elymas the Sorcerer. Traveling across the island westward, they reached Paphos, the provincial capital and seat of Roman government. As the work of God was beginning, the opposition of Satan rose up against it in the person of Elymas (Bar-Jesus), a false prophet who had influence over the proconsul Sergius Paulus. Paul is now called by his Roman name for the first time: fitting for his mission to Gentiles. He pronounced a judgment of blindness upon Elymas. Instead of thwarting the work of God, instead Sergius Paulus believed. He was not merely astonished at the miracle but by “the teaching of the Lord.” The first Gentile ruler was saved, showing the power of the gospel among the Gentiles. We see in Elymas the Sorcerer a picture of the nation of the Jews, who, rejecting Christ strove earnestly to prevent the Gentiles (pictured by Sergius Paulus) from receiving it, and as a consequence come under governmental blindness until the fullness of the Gentiles comes in (Rom. 11:25).

 

Arrival in Asia Minor: Perga and Antioch in Pisidia (13:13-15)

v.13 Perga in Pamphylia: John Mark Turns Back. From Cyprus they sailed north to Perga, a prominent city in the province of Pamphylia (southern Asia Minor). On a sad note, John Mark deserted Barnabas and Saul at this point, returning to Jerusalem. We don’t know whether John Mark was discouraged by the difficulty of the journey or some other reason, but he was not ready for such service. It is helpful to see that the Spirit had separated Barnabas and Saul, not John Mark. This shows us the danger of urging someone into service without a clear call from the Lord.

 

vv.14-15 Antioch in Pisidia: An Opportunity. The two missionaries (without John Mark) journeyed inland to Antioch in Pisidia, not to be confused with Antioch in Syria. This other Antioch was a Roman colony high on the Anatolian plateau. It was located on the great east-to-west road through Galatia. They entered the synagogue on the Sabbath, and were invited by the rulers to give a “word of exhortation.” God had opened the door for Paul’s first recorded preaching, spoken to both Jews and proselytes.

 

vv.16-25 God’s Past Dealings with Israel. As Paul got to his feet, he began his preaching by tracing Israel’s history. He covers the choosing of Abraham, Isaac, and Jacob, the exaltation of the people in Egypt, their deliverance “with a high arm”, being provided for (“nursed”) in the wilderness, being given the land of Canaan, being ruled and delivered by judges, then given kings: Saul first, and then David, a man after God’s own heart. It was a history of grace. Then, from David’s seed, according to promise (the Davidic covenant), God raised up to Israel a Savior. He sent John the Baptist, who was well known among them, to point clearly to Jesus as the Messiah. This opening part of the message established the continuity of God’s past and present dealings with Israel: His sending Jesus was the fulfilment of God’s promises.

 

vv.26-31 Proclamation of Christ’s Death and Resurrection. Paul’s preaching by presenting to the Jews, his “brethren, sons of Abraham’s race”, the “word of this salvation”. The rulers in Jerusalem condemned Christ to death, though there was no cause. They were fulfilling Scripture by judging Him, crucifying Him, and laying Him in a tomb. But this was not the end: God raised Him from the dead, and He appeared many days to witnesses from Galilee to Jerusalem. Resurrection is the foundation of Paul’s gospel.

 

vv.32-37 Scriptural Proofs of the Resurrection and Sonship. Paul then appealed to Scripture to prove the gospel facts. He carefully distinguished two senses of Christ being “raised up.” First, He was raised up in incarnation, brought forth by God as the promised Son to Israel, fulfilling Psalm 2:7: “Thou art My Son, this day have I begotten Thee.” This refers not to resurrection but to His coming into the world in the line of David, God’s Son born in time, presented to His people as their Messiah. It is not His becoming the eternal Son (which He always was) but His birth in time as Messiah. Second, Paul speaks of Christ being raised from the dead: God’s vindication, and “the sure mercies of David” (Isa. 55:3). This was foretold in Psalm 16:10. David himself died and saw corruption, but Christ, whom God raised, “saw no corruption”. 

  

Was Christ’s natural body corruptible? It is clear from Psalm 16:10, its quotation by Paul in Acts 13:35, and especially by Peter in Acts 2:27, that our Lord’s natural body, before His resurrection, could not be corrupted; i.e. it would not decay as the bodies of other men, such as Lazarus. In Acts 13 it almost sounds like God raised Christ in order to prevent His body from being corrupted. But in v.37, Paul adds clearly, “he whom God raised up did not see corruption”. This shows that even if our Lord’s body lay in the grave for 100 years, it would not have corrupted. In Acts 2 we have Peter’s clear statement that “it was not possible that he [Christ] should be holden of it [death]“. On account of who He was (the Son of God), and on account of His sinless perfection, it was not possible that our Lord’s body could corrupt, and it was not possible that death could long hold Him it its grasp. 

 

vv.38-41 Justification by Faith and Warning Against Unbelief. We then reach the climax of the message: “Through this Man is preached the forgiveness of sins; and by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses.” Forgiveness of sins is available through Christ. Forgiveness had been long preached by Peter, but is now joined with justification by Paul. Forgiveness is the negative side of justification: the no imputation of sin. Justification involves not only clearing the believer of guilt, but placing them in Christ’s place before God: risen and accepted. This is the very first recorded preaching of justification, and the truth of it is fully expounded in Romans. The Law could never justify; by faith in Christ does. Paul closes with a solemn warning from Hab. 1:5 that unbelief in God’s work leads to severe judgment.

 

 

vv.42-43 Initial Interest and Continuing Dialogue. As the congregation dispersed, many begged to hear again these things on the next Sabbath. Jews and proselytes followed Paul and Barnabas, who persuaded them to continue in the grace of God.

 

 

vv.44-45 Gentile Response and Jewish Opposition. On the next Sabbath “almost the whole city” was gathered, including crowds of Gentiles. The Jews were “filled with envy” and contradicted Paul, and blasphemed. This exposed many of the unbelieving Jews, showing their evil heart of unbelief. They did not want the Gentiles to be included. This very thing become the source of Jewish persecution against Paul.

 

vv.46-48 Turning to the Gentiles. Paul and Barnabas responded to the envious Jews, boldly declaring that, since the Jews rejected the word, they would turn to the Gentiles. They quote Isa. 49:6, applying the prophecy of future Gentile blessing to themselves, and take upon themselves the work of holding forth Christ to the Gentiles. Hearing this, the Gentiles rejoiced and glorified the word of the Lord. It says “as many as were ordained to eternal life believed.” This is a wonderful example of God’s sovereignty and man’s responsibility both fully maintained: God’s sovereign election and the activity of faith existing side by side.