Down to Earth But Heavenly Minded

What does Acts Chapter 13 mean?

Acts 13 recounts the calling of Paul and Barnabas to missions beyond Syrian Antioch and their travels to the island of Cyprus and up into the heart of modern-day Asia Minor (eastern Turkey). In this short time, Barnabas and Paul face opposition, abandonment, and slander. The chapter begins with the Holy Spirit setting the two aside for ministry to the Gentiles and ends with affirmation of that mission.

First, the narrative turns from Peter and the other apostles and begins the transition wherein Paul becomes the focus of Luke’s story. Paul (still going by his Jewish name “Saul”) is with Barnabas and other church leaders in Syrian Antioch. During a time of fasting and prayer, the Holy Spirit directly calls out the pair for a special mission (Acts 13:1–3).

Next, Paul, Barnabas, and Barnabas’ kinsman John Mark traveled to Barnabas’ home territory on the island of Cyprus. The team traverses the length of the island from Salamis in the east to Paphos in the west. They generally preach the news about Jesus in the Jewish synagogues, but in Paphos, they come upon the Roman proconsul who has been influenced by a Jewish magician. Paul proves the man to be a false prophet, and the proconsul believes in Jesus. Cyprus seems to be the place where Saul the Jew takes on the Roman version of his name: Paul (Acts 13:4–12).

Verse 15 is the first time Paul is named before Barnabas. Barnabas, and John Mark sail north to Perga on the southern coast of modern-day Asia Minor. Here, John Mark abandons them and returns to Jerusalem, an act that will later cause a rift in Paul and Barnabas’ friendship and ministry (Acts 15:36–41). Paul and Barnabas travel north to Pisidian Antioch and, as is their custom, find the local synagogue and wait to be asked to speak (Acts 13:13–15).

This chapter includes the only recording of one of Paul’s sermons in a synagogue. In nearly every town he visits, he starts in the local synagogue, but Luke focuses on the actions and relationships more than the message. Like Stephen (Acts 7), Paul begins with Israel’s history, focusing on the progression from Moses to David to David’s descendant, Jesus. He gives his audience a description of what happened in Jerusalem around Jesus’ death and resurrection and relates those events to Old Testament prophecy. Since Luke didn’t record any of Paul’s other synagogue speeches, it’s safe to assume he followed this general format throughout his ministry, customizing the details for each city (Acts 13:16–41).

Reaction is mixed, among the Jews and Gentiles, to Paul’s assertion that Jesus forgives the sins of Jews and Gentiles. The people want to know more. The Jewish leaders are jealous. Paul and Barnabas resolve that it was right for them to present Jesus to the Jews first so that they, like the leaders and by-standers present at the crucifixion, could choose to follow or reject Jesus. Since the synagogue, the local religious Jewish authority, rejects their message, Paul and Barnabas are free to concentrate on the Gentiles. They do so throughout the district until the Jewish leadership enlists the help of more socially influential people who drive the pair out of town (Acts 13:44–52).

Chapter Context
The first chapters of Acts, save for a quick account of Paul’s conversion (Acts 9:1–31), cover the ministry of the apostles, particularly Peter. Those passages also detail the spread of the news about Jesus from His followers. That message goes to the Jews of Jerusalem (Acts 2—7) and Judea (Acts 8:26–40; 9:32–43), the Samaritans (Acts 8:4–25), and God-fearing Gentiles (Acts 10—11). Now, Paul’s contribution to the ”end of the earth” portion of Jesus’ commission in Acts 1:8 begins, as he and Barnabas start their first missionary journey. Luke will record two more of Paul’s journeys (Acts 15:36—18:22 and 18:23—20:38) before settling in on his return to Jerusalem, arrest, and sea voyage to Rome (Acts 21—28).

Verse by Verse

Verse 1. Now there were in the church at Antioch prophets and teachers, Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen a lifelong friend of Herod the tetrarch, and Saul.

To this point, the narrative of Acts has mostly focused on Peter and the spread of Jesus’ offer of forgiveness to those in Judea and Samaria. Acts 9:1–31 records the conversion of Saul, which occurred far north of Jerusalem, in Damascus, and his gentle exile back home to Tarsus. Acts 11:19–26 records how Saul is called up again by Barnabas to help manage the church in Syrian Antioch, even farther north than Damascus. Now Saul, still under the mentorship of Barnabas, begins his powerful mission to reach the “end of the earth” (Acts 1:8) with the offer of salvation.

There are five different cities named Antioch, two of which feature in the book of Acts. Antioch in the district of Pisidia sits slightly southwest of central modern-day Asia Minor. Syrian Antioch, where Saul and Barnabas have their base of operations, is south of the northeast corner of the Mediterranean Sea in modern-day Antakya, where Turkey dips down into the otherwise Syrian coast.

Ironically, the church in Syrian Antioch started because of Saul’s persecution of the church (Acts 8:1–3). Jesus-followers who fled from his violence in Jerusalem made their way north and witnessed to the large Jewish population while those from Cyprus and Cyrene introduced Jesus to Gentiles. It was here that Jesus-followers were first called “Christians.” When the church in Jerusalem first heard that Gentiles in Antioch were accepting Jesus, they sent Barnabas, a faithful Jesus-follower from Cyprus, to confirm the news. He found a thriving church and sent for Saul, who was not too far away in Tarsus, to help (Acts 11:19–26).

The other prophets and teachers mentioned are not well known. Simeon is connected to the Latin word “Niger,” which seems to have been a common name among Romans. It literally means “black” or “dark,” but we’re not sure if that description actually applies to Simeon. There is also no indication he is the same as Simon of Cyrene from Luke 23:26. Lucius may be the Lucius of Romans 16:21, but it is not Luke, the author of the gospel of Luke and the book of Acts; the Latin for “Luke” is “Lucanus,” from “Luciania,” the district in Lower Italy. “Lucius” comes from the Greek “Loukianos” and is related to the word for “light.”

Manean is not mentioned again in the New Testament, but his “lifelong friend” is well known. “Herod the tetrarch” is Herod Antipas, the ruler of Perea and Galilee who killed John the Baptist (Matthew 14:1–12) and questioned Jesus before the crucifixion (Luke 23:6–12). The divergent paths of the two close men is striking.

Context Summary
Acts 13:1–3 is a segue from Peter, the church in Jerusalem, and the evangelistic efforts in Judea and Samaria. This transitions to Paul and the expansion of the mixed Jewish / Gentile church in Syrian Antioch to modern-day Asia Minor. Peter and the Jerusalem church will only be mentioned again in the context of Paul’s story (Acts 15:1–35; 21:17–26). Saul takes his Gentile name, Paul, as the worldwide church shifts to become a largely Gentile institution. The last stage of Jesus’ commission in Acts 1:8—to spread His story among the Gentiles—takes center stage.

Verse 2. While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.”

The leadership of the church in Syrian Antioch is praying and fasting. It’s not clear if they are doing so because of a specific need but “while” fasting probably means it’s a regular practice. The group includes several prophets and teachers including Barnabas, Simeon, Lucius, Manaen, and Saul (Acts 13:1).

The Bible does not require Christians to fast, and individual fasting was not common in the Old Testament. Still, fasting from food can be a way to discipline the body and symbolically remove oneself from the distractions of the world and focus on God. While the men are fasting and worshipping, they are submitting to the Holy Spirit, willing to do what He commands.

Barnabas has the gift of prophecy; that is, he admonishes and encourages in truth. Saul is a teacher. Later, Saul will write to the church in Corinth that teaching is of a lower rank than prophecy (1 Corinthians 12:28). It isn’t until Acts 13:9, when Saul is in the middle of confronting a false Jewish prophet on behalf of a Gentile ruler, that he is called by his Greek name, Paul. And it isn’t until after that significant event that his name precedes Barnabas’ (Acts 13:13). Even then, Barnabas is still recognized as Saul’s superior in the church in Jerusalem (Acts 15:12, 25).

Although the Holy Spirit honors the prayers of the leaders of the church in Antioch by giving specific guidance, we shouldn’t assume that God will always tell us exactly what to do. Sometimes He has a specific plan for us, but more often His “plan” is for us to live our lives considering what the Bible teaches. Not all of us are called to fulltime ministry, but we are all called to live for Christ wherever we are.

Verse 3. Then after fasting and praying they laid their hands on them and sent them off.

The leadership of the church in Syrian Antioch, including Barnabas, Simeon, Lucius, Manaen, and Saul, have been praying and fasting. The Holy Spirit responds to them, telling them to commission Barnabas and Saul for special work: to travel and spread the story of Jesus and His offer of salvation and forgiveness (Acts 13:1–2).

Where before the group was fasting and praying either in search of guidance or as part of their normal worship, now they do so to seek blessing for Barnabas and Saul. They lay their hands on the two to show they authorize their commissioning. They are not endowing Barnabas and Saul with special spiritual gifts, as Barnabas is already a prophet and Saul is a teacher. And they’re certainly not giving them the Holy Spirit—Barnabas received the Holy Spirit in Jerusalem (Acts 4:36–37; 11:22–24), and Saul when Ananias laid his hands on him (Acts 9:17).

Barnabas had first come to Syrian Antioch when the church leaders in Jerusalem heard that Gentiles there had accepted Christ. To effectively reach more people, Barnabas sent for Saul in nearby Tarsus (Acts 11:19–26). Now that church has grown enough to send the two on. After Barnabas and Saul finish their missionary journey, they will return to Antioch and report the Holy Spirit’s work (Acts 14:26–27). One of the purposes of the church is to spread the news about Jesus and establish new churches. Syrian Antioch is a good example of this.

Verse 4. So, being sent out by the Holy Spirit, they went down to Seleucia, and from there they sailed to Cyprus.

The leaders of the church in Syrian Antioch, on the north end of the eastern coast of the Mediterranean Sea, have followed the Holy Spirit’s guidance. They have commissioned Barnabas and Saul to travel and spread the news of Jesus’ offer of forgiveness (Acts 13:1–3). Antioch is about twenty miles inland on the Orontes River. The port city of Seleucia is five miles north of the Orontes River’s mouth and acts as the harbor of Antioch which is one terminus of the Silk Road.

Cyprus is the same island as today, east of Syria and south of Asia Minor. Barnabas is from Cyprus (Acts 4:36), as are many of the Jewish Jesus-followers who first brought Jesus to the Gentiles in Antioch (Acts 11:19–30). Ironically, those Jews arrived at Antioch because they were fleeing Saul’s persecution of the church (Acts 8:1–3).

With Barnabas and Saul is Barnabas’ kinsman, John Mark (Acts 13:5; Colossians 4:10). While on Cyprus, the team will share Jesus’ story in the Jewish synagogues and rescue a proconsul from the influence of a false prophet. Saul, in particular, will make a major change as he not only switches to the Roman form of his name, Paul, but takes the lead in the ministry. By the time this group leaves the island, they will be identified as “Paul and his companions” (Acts 13:13).

Context Summary
Acts 13:4–12 records the initial stop in Barnabas and Saul’s first missionary journey (Acts 13:4—14:26). They sail west from Syrian Antioch to the island of Cyprus: Barnabas’ home. As they travel the length of the island, they visit Jewish synagogues to give the Jews the first opportunity to accept Jesus’ forgiveness (Romans 1:16), but their work among so many Gentiles impels Saul to make a major change and take on the Roman version of his name: Paul.

Verse 5. When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews. And they had John to assist them.

Barnabas and Saul are on the island of Cyprus—Barnabas’ homeland (Acts 4:36)—spreading the story about Jesus. Salamis is a port town on the east coast of Cyprus (Acts 13:4).

God’s plan, ever since the Abrahamic Covenant (Genesis 12:3), was to provide salvation for the world through the Jews and then send the Jews to the world to invite them into a saving relationship with God. To that end, the offer of forgiveness goes to the Jews first, whether in Jerusalem (Acts 2—7) or in all the cities and towns Paul travels to. It is the Jews who have the prophecies of the Messiah and the Jews who should understand the importance of Jesus’ death, burial, and resurrection.

So, Barnabas and Saul go to the synagogues first. In the times of Jehoshaphat and Josiah, kings of the southern kingdom of Judah, Levites went throughout the land teaching the people how to obey the Mosaic law (2 Chronicles 17:7–9; 35:3). When the kingdom of Judah was taken into exile in Babylon and the temple was destroyed, groups of Jews would join in “assemblies” or synagogues to study the Scriptures. The practice of the synagogue spread as Jews settled all over the Roman Empire, wherever there were twelve or more Jewish men. The Jews in the island of Cyprus appear to be the descendants of those Antiochus the Great settled in west-central, modern-day Asia Minor who spread throughout the region.

John Mark is a relative of Barnabas (Colossians 4:10), who traveled with Barnabas and Saul after they delivered aid to the church in Jerusalem (Acts 12:25). His mother is Mary whose house Peter went to after his arrest (Acts 12:12). Many believe John Mark is the young man who fled, naked, during Jesus’ arrest (Mark 14:51–52). Having him as an attendant would free Barnabas and Saul to focus on preaching, but he will not stay long. When the group leaves Cyprus and lands on the mainland, John Mark will return to Jerusalem (Acts 13:13); later, he will author the gospel of Mark.

Although Saul preaches the “word of God” in every synagogue he can, Luke only records the content of the message once: in Acts 13:16–41. He starts with Israel in Egypt and quickly runs through the history until David is king. He identifies David’s offspring, who will sit on his throne forever, as Jesus of Nazareth, using the message of John the Baptist as evidence. By this time, John’s message of repentance has spread throughout the Jewish diaspora (Acts 18:25; 19:3). Saul ties in the story of Jesus with the Jewish prophecies and shows how Jesus offers true forgiveness of sins.

Although Luke only records Paul’s presentation in a synagogue once, we do have information about other speeches. In Athens, confronted with Greek philosophers, Paul relates Jesus to their own culture (Acts 17:22–34). Three other times, while he is imprisoned, he offers his testimony (Acts 22:1–21; 24:10–21; 26:1–23).

Verse 6. When they had gone through the whole island as far as Paphos, they came upon a certain magician, a Jewish false prophet named Bar-Jesus.

The first stop in Barnabas and Saul’s first missionary journey is Barnabas’ homeland of Cyprus (Acts 4:36). The two evangelists, along with Barnabas’ kinsman John Mark (Colossians 4:10), land in Salamis, on the east coast of the island, and travel west, sharing Jesus’ stories in the Jewish synagogues as they go (Acts 13:4–6). It’s likely they are supporting the message that Jewish Jesus-followers brought when they fled Saul’s persecution in Jerusalem (Acts 11:19).

After traveling the length of the island, the group reaches Paphos, a port town on the southwest coast and the home of the Roman proconsul. The Roman Empire was known for efficiency, productivity, and a culture saturated with the worship of dozens of gods—including the emperor. Many Romans looked east to find more esoteric deities, and opportunistic Jews learned to use their knowledge of God to their advantage.

Bar-Jesus, a name literally meaning “son of Jesus,” is identified as both a false prophet and a magician. “Magician” is from the Greek root word magos. The word is much older, however, and of indeterminate origin. It’s unclear what Bar-Jesus did that earned him the title. Likely he’s a false prophet in that he’s a grifter who claims to have supernatural powers, not that he makes up false prophecies about the future. Either way, he has strong influence on the proconsul, and Saul must resort to Spirit-empowered miracles to shut him down (Acts 13:7–12).

Verse 7. He was with the proconsul, Sergius Paulus, a man of intelligence, who summoned Barnabas and Saul and sought to hear the word of God.

Barnabas, Saul, and John Mark are spreading the saving message of Jesus’ death, burial, and resurrection on the island of Cyprus (Acts 13:2–6). They have come to the headquarters of Sergius Paulus, the proconsul in Paphos. A proconsul governed in areas that did not quarter legions, with the authority of the counsel, not the emperor.

During Saul’s reign of terror in Jerusalem, Jesus-followers fled the city, taking Jesus’ story with them (Acts 8:1–3). Some of the Jesus-followers originally from Cyprus and Cyrene traveled north to Syrian Antioch and shared Jesus’ offer of forgiveness with the Gentiles there. They were so successful, the leaders of the church in Jerusalem sent Barnabas, and Barnabas invited Saul to help (Acts 11:19–26).

It’s unclear, however, if the message had already reached Cyprus, or if Gentiles had been invited into the church. Sergius Paulus may have heard of the influence of this new Jewish sect, but his continued association with Bar-Jesus (Acts 13:6) suggests he is not familiar with the message. His invitation to Barnabas and Saul may be for his own edification, but it may also be to gain information he needs to govern his people.

Verse 8. But Elymas the magician (for that is the meaning of his name) opposed them, seeking to turn the proconsul away from the faith.

The proconsul Sergius Paulus has asked Barnabas and Saul to share with him the message they have been teaching in the synagogues throughout the island of Cyprus (Acts 13:5–7). His spiritual advisor, the Jewish false prophet Bar-Jesus, quickly realizes his position is threatened and goes on the defense.

Elymas is the same person as Bar-Jesus, the magician named earlier (Acts 13:6). Scholars debate what “Elymas” means and where it’s from. Some say it is from the Greek root word elumas or “wise man.” Others say it is Semitic for magos or “magician.” Formally, the title indicates someone like the magi in Babylon who performed sorcery and provided information (Matthew 2:2). Luke (Acts 1:1; Luke 1:1) is using it in a more generic sense, since a Jew wouldn’t be a priest of the magi.

Juvenal, a Roman satirist, explained that despite its myriad gods and goddesses, religion practiced in the Roman empire had no passion or wonder. Romans often gravitated toward the superstitions and cults of eastern cultures like Egypt, Judea, and Babylon. Charlatans from those areas, like Elymas and the unfortunate exorcists in Acts 19, were happy to take advantage of their spiritual hunger. Despite his attachment to Bar-Jesus, Sergius Paulus is wise enough to recognize the truth when he finally finds it. Saul decisively shuts down Bar-Jesus, and Sergius Paulus believes in Jesus (Acts 13:9–12).

Verse 9. But Saul, who was also called Paul, filled with the Holy Spirit, looked intently at him

Saul is on the island of Cyprus (Acts 13:2–4) confronting a false Jewish prophet to protect a Roman proconsul (Acts 13:6–8) when his name in the narrative changes to Paul. He is no longer defined as a devout Jewish Pharisee (Philippians 3:5) and associate of the Sanhedrin (Acts 26:10). He identified himself as the one God has called to bring the gospel to the Gentiles.

There have been many speculations as to how Saul received the name Paul. Augustine suggested he rejected the name of the first king of Israel, a fellow Benjamite (1 Samuel 9:21), for a name that means small or humble (see 1 Corinthians 15:9). Jerome thought Saul followed the tradition of Roman generals who often took the name of the land they conquered in war. Since Saul “conquered” Sergius Paulus’ paganism, he took Paulus’ name. Another theory is that it was given to him by his family when he was young, maybe because he was little. Or perhaps his family received their Roman citizenship (Acts 22:28) when they were freed from slavery, as was common with those connected with the Roman family of Aemilian Pauli.

All these explanations are speculation. In that era, many Jews had both Hebrew and Greek names. The man directly opposing Paul, in this passage, is referred to as both Bar-Jesus (Acts 13:6) and as Elymas (Acts 13:8). Jesus took the Hebrew-named Simon and changed his name to the Aramaic Cephas (John 1:42), but he was most often referred to using the Greek Petros, or Peter in English. This is especially appropriate since Saul/Paul was born in Tarsus, outside Jewish territory. That Saul starts to go by the name Paul during his first significant ministry to Gentiles doesn’t require a secret spiritual explanation.

Every Jesus-follower is indwelt by the Holy Spirit as a seal of our salvation and eventual glorification (Ephesians 1:13–14). The Holy Spirit started indwelling believers after Jesus ascended into heaven, on the day of Pentecost (Acts 2:1–4). Both Old Testament and church-age God-followers can be filled with the Holy Spirit, a usually temporary gift to accomplish God’s work. Through Paul, the Holy Spirit confronts the false prophet and miraculously blinds him long enough to prove to the proconsul that Paul’s message is true (Acts 13:10–12).

Verse 10. and said, “You son of the devil, you enemy of all righteousness, full of all deceit and villainy, will you not stop making crooked the straight paths of the Lord?

Paul is presenting the saving story of Jesus to a Roman proconsul on the island of Cyprus (Acts 13:2–4). The proconsul is under the influence of a Jewish false prophet (Acts 13:6–8) who is trying to discredit Paul. Filled with the Holy Spirit, Paul declares the false prophet to be a “son of the devil.” The term “son of” in the Bible does not necessarily mean a literal biological child; it can mean one who emulates another’s character. In this case, Paul’s accusation is particularly ironic since the magician’s name is Bar-Jesus which literally means “son of Jesus.”

Gentiles in the Roman Empire had their pick of dozens of gods and goddesses to worship, and all were called to worship the emperor as a god. But people often grew weary of uninspired rituals and stories; they wished for something more powerful and mysterious. Romans often sought excitement in the esoteric religions of the east, including Judaism. Grifters, such as Bar-Jesus, took advantage of this honest search for God and promised truth in exchange for money, in absolute contrast to the approach Paul develops (1 Corinthians 9:3–12).

“Deceit” is from the Greek root word dolos. It means “craft or guile.” “Villainy” is from the Greek root word rhadiourgia. It means “cunning and mischief.” Bar-Jesus could have invited Sergius Paulus to the local synagogue where the proconsul could have become a “God-fearing” Gentile according to Judaism. Instead, he used the leader for his own gain.

Verse 11. And now, behold, the hand of the Lord is upon you, and you will be blind and unable to see the sun for a time.” Immediately mist and darkness fell upon him, and he went about seeking people to lead him by the hand.

The Jewish false prophet Bar-Jesus (Acts 13:6), who has hidden the truth of God’s light from his mark, is now literally blinded. Paul and Barnabas are on the island of Cyprus (Acts 13:2–4), speaking to a Roman proconsul about Jesus (Acts 13:7–8). The government official, in a search for the true God, has come under the influence of a fraud who promises spiritual light and provides only darkness. Irritated by the magician’s opposition and filled with the Holy Spirit, Paul declares Bar-Jesus will be blind.

Blindness was a significant contributor to Paul’s conversion. On the road to Damascus for the purpose of arresting Jewish Jesus-followers, Paul was confronted by Jesus in a bright light. Jesus told Paul to go into the city and wait for instruction. When Jesus left, Paul was blinded and “they led him by the hand and brought him into Damascus” (Acts 9:8). Now, the magician that led Sergius Paulus into spiritual darkness is unable to see light.

“A time,” also translated “season,” is from the Greek root word kairos. It refers to a set amount of time during which a defined qualification is fulfilled. Paul was blind for only three days. Although Paul seems to say Bar-Jesus will be physically blind temporarily, it’s not known if the false prophet opens his spiritual eyes and accepts the truth about Jesus.

Verse 12. Then the proconsul believed, when he saw what had occurred, for he was astonished at the teaching of the Lord.

Paul has freed the proconsul of the island of Cyprus, Sergius Paulus, from the lies of his fraudulent spiritual advisor Bar-Jesus (Acts 13:6–11). Bar-Jesus is a Jewish false prophet who cheated Sergius Paulus instead of leading him to the local synagogue to learn about God. Paul and Barnabas met Bar-Jesus first; it’s not explicitly clear how the proconsul heard about them or why he invited them to speak. He may have heard that they were introducing a new Jewish sect to his people and wanted to know if they were a threat. But when faced with the truth about Jesus and the power of the Holy Spirit he quickly rejected his corrupt spiritual advisor and accepted the spiritual truth Paul offered.

There is an inscription mentioning Lucius Sergius Paulus in Antioch in Pisidia, near the center of Asia Minor. This Antioch is Paul and Barnabas’ next major stop. It’s possible the proconsul asked they go to Antioch to spread the gospel to his family, and also possible he gave them letters of introduction. If he did, they weren’t sufficient (Acts 13:50).

Caesar Augustus portioned off the Roman Empire into provinces that were senatorial or imperial. Senatorial provinces were ruled by a proconsul instead of a king and did not quarter legions for defense. Sergius Paulus had to be intelligent to rule peacefully without an army to back him up (Acts 13:7). The fact that he seemingly fell for Bar-Jesus’ lies shows how desperate he was for God.

Verse 13. Now Paul and his companions set sail from Paphos and came to Perga in Pamphylia. And John left them and returned to Jerusalem,

After Barnabas and Saul were commissioned by the Holy Spirit and the leaders of the church in Syrian Antioch, they sailed west to Barnabas’ homeland of Cyprus (Acts 13:1–4). There, they preached in Jewish synagogues and brought a Roman proconsul to a saving faith in Jesus—much to the dismay of a Jewish false prophet who had apparently been using him (Acts 13:5–12). During that time, Saul took on the Roman name Paul and became the dominant teacher. The group becomes “Paul and his companions” or “Paul and Barnabas” (Acts 13:46) and only reverts when they are mistaken for Greek gods (Acts 14:14) or are among the leaders of the church in Jerusalem (Acts 15:12, 25).

Paphos is the port town on the southwest coast of Cyprus. The book of Acts does not record Paul returning to Cyprus, although Barnabas and John Mark do (Acts 15:39). Pamphylia and Pisidia (see Acts 13:14) are two small districts with unstable borders. Sometimes they are independent while at other times larger, stronger districts annex them.

John Mark is Barnabas’ relative (Colossians 4:10), not the apostle John (Mark 1:19–20) or John the Baptist. He is the author of the gospel of Mark, the son of Mary who owns a house in Jerusalem (Acts 12:12), and possibly the young man who escaped the guards who arrested Jesus (Mark 14:51–52).

We are not told why John Mark leaves Paul and Barnabas, but it causes the two problems in the future. When Paul and Barnabas prepare to leave on their second missionary trip, Paul will refuse to allow John Mark to join them. Paul and Barnabas cannot come to an agreement, so Barnabas takes John Mark back to Cyprus and Paul takes Silas (Acts 15:36–41). Later, Paul and John Mark will reconcile; Paul will call him a “fellow worker” and tell Timothy that he is “useful” for ministry (Philemon 1:24; 2 Timothy 4:11).

Context Summary
Acts 13:13–15 describes how Paul, Barnabas, and John Mark leave Paphos on the southwest coast of Cyprus. They sail northwest to Perga, on the south-central coast of modern-day Asia Minor. In Perga, John Mark abandons them and returns to Jerusalem. Paul and Barnabas travel north to Pisidian Antioch and, as is their custom, attend the local synagogue and wait to be invited to speak.

Verse 14. but they went on from Perga and came to Antioch in Pisidia. And on the Sabbath day they went into the synagogue and sat down.

With John Mark returning to Jerusalem, Paul and Barnabas make their way north from the port town of Perga to Pisidian Antioch near central modern-day Asia Minor. Sergius Paulus, the proconsul of Cyprus (Acts 13:7), was from Antioch and may have suggested Paul and Barnabas go there next. Pisidian Antioch is one of five cities named Antioch; the other significant Antioch is Paul and Barnabas’ base of operations in Syria.

Jesus chose Paul to be the apostle to the Gentiles (Acts 9:15), yet in every city large enough to have one, Paul goes first to the synagogue (Acts 9:20; 14:1; 17:1, 10; 18:4; 19:8). He does this in part because he desperately wants Jews to be saved (Romans 9:1–5). But God’s plan has always been that the Jews would reveal Him to the Gentiles (Genesis 12:3). In honor of that covenant, Jesus and His first followers are Jewish, and Paul offers salvation through Jesus to the Jews first. Some individual Jews will accept Paul’s message, but the larger community of Jews as represented by the synagogues will not, so he will take his message directly to the Gentiles (Acts 13:45–47).

Paul’s description of being in danger from rivers and robbers (2 Corinthians 11:26) may have come from his journey from Perga in Pamphylia to Pisidian Antioch. The rivers there are prone to flash floods, but the criminals were so prolific even Alexander the Great had trouble passing through. Not far from Perga is the rough western half of Cilicia. East Cilicia hosted Tarsus, a sophisticated academic city and Paul’s place of birth. But in the western half were the home ports of thousands of pirates who had 1,000 ships and captured 400 towns. They so disrupted the grain trade that farmers quit planting and the inhabitants of Rome went hungry. Finally, the Roman council commissioned and equipped Pompey to act. He reportedly cleared out the pirates in eighty days, killing about ten thousand and settling the rest in under-populated areas where the people needed manual laborers. Though this had happened nearly a hundred years prior to Paul and Barnabas’ travels, it’s easy to imagine the area was still home to land-based brigands.

Verse 15. After the reading from the Law and the Prophets, the rulers of the synagogue sent a message to them, saying, “Brothers, if you have any word of encouragement for the people, say it.”

Paul and Barnabas are in Pisidian Antioch, slightly southwest of the center of modern-day Asia Minor. The Holy Spirit chose them to spread the news about Jesus specifically to the Gentiles. However, in keeping with Jesus’ commission (Acts 1:8), whenever he and Barnabas reach a new town they always start in the Jewish synagogue.

The Israelites spent much of the Old Testament confused as to where to worship God. Until Solomon built the temple, many people sincerely sought God’s guidance in one of the many “high places.” Upon Solomon’s death and the split of the nation, Jeroboam, king of the northern kingdom, set up two golden calves for the expressed purpose of preventing his people from traveling to Jerusalem to sacrifice to God (1 Kings 12). In the ensuing centuries, the southern kingdom of Judah periodically lost their copies of the Mosaic law. Neither kingdom emphasized the proper worship of God.

It wasn’t until their exile in Babylon that the southern kingdom of Judah grew to seriously value the Law and how the Law identified them as a people. The exiles started meeting in assemblies or “synagogues” to read from the Scriptures and discuss the text. Often, the synagogue leader would ask a well-educated visitor to speak and provide a different point of view. Paul, who had been trained by the famous Pharisee Gamaliel (Acts 22:3), took advantage of this custom by showing how Jesus of Nazareth fulfilled the prophecies given in the Prophets. Despite Paul’s many visits to different synagogues, the message he gives in Pisidian Antioch is the only one Luke records.

Verse 16. So Paul stood up, and motioning with his hand said: “Men of Israel and you who fear God, listen.

Paul and Barnabas have come to Pisidian Antioch, not far from the center of modern-day Asia Minor, to bring Jews and Gentiles to a saving relationship with Jesus. Since salvation belongs first to the Jews who are to reveal their God to the rest of the world (Acts 1:8), Paul and Barnabas begin by going to the Jewish synagogue and patiently wait to be asked to speak. Although Luke records several of Paul’s speeches, this is the only transcript of the several messages Paul will give in a synagogue.

The first of the message’s five parts is identified by “listen.” Paul proceeds to remind his audience how God is a saving God. He has saved Israel from slavery by leading them from Egypt, saved them from endless wandering by giving them the Promised Land, saved them from dissolution by giving them a king, and saved them from instability by establishing the Davidic dynasty (Acts 13:17–22). Finally, God promised them a future Savior (Acts 13:23–25).

The “men of Israel” are devout Jews. Those who fear God are Gentiles who worship the Jewish God but may or may not have converted to the point of circumcision. Despite showing how Jesus fulfills the Jewish Scriptures, it is the Gentiles who react most favorably. Paul and Barnabas will admonish the Jews, “It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles” (Acts 13:46).

The Jews in Pisidian Antioch don’t reject Paul and Barnabas’ message because they find it inconsistent with their Scriptures. They reject the promise of reconciliation with God because they are jealous of the attention Paul and Barnabas receive (Acts 13:45). In the same way, modern Christians need to carefully consider criticisms we receive from unexpected quarters. We should consider, if we are defensive, if it’s because the messages are unbiblical or if their perspective threatens our worldly comforts.

Context Summary
Acts 13:16–41 gives the transcript of Paul’s message in Pisidian Antioch. It is the only recording of Paul’s many synagogue sermons. Paul’s message can be broken into five parts, each identified with a call to heed Paul’s words: 1. God’s saving work in Israel’s history and promise of a future Savior (Acts 13:16–25); 2. The Savior’s story (Acts 13:26–31); 3. The prophecies of the Savior (Acts 13:32–37); 4. The nature of ”salvation” (Acts 13:38–39); 5. A warning to accept the Savior (Acts 13:40–41). Some Jews and many Gentiles do accept the message, but the synagogue leaders drive Paul and Barnabas out of town (Acts 13:42–51).

Verse 17. The God of this people Israel chose our fathers and made the people great during their stay in the land of Egypt, and with uplifted arm he led them out of it.

This is the only one of Paul’s many synagogue sermons directly recorded in Scripture. This first of five sections recalls God’s saving work in the history of Israel. Here, Paul recounts the popular story of how God saved the Israelites from slavery by leading them out of Egypt. The middle of the section will show how God acted to establish the nation and save the national identity. Finally, Paul reminds his audience of how God promised to send a Savior to sit on David’s throne forever (Acts 13:16–25).

The “fathers” God chose were Abraham, Isaac, Jacob, and Jacob’s sons. Despite the brutal conditions in Egypt, the people became “great”; when they left, they had about 600,000 men and additional women and children (Exodus 12:37). The “uplifted arm” may mean God’s power, but may also refer to Moses’ arm which held his staff aloft to herald God’s action of parting the Red Sea to allow the Israelites to cross and held it again as God allowed the waters to drown Pharaoh’s army (Exodus 14:16, 21, 26–27).

Paul will go on to explain how the Jewish leadership rejected God’s Savior, how God saved His Savior from the grave, and the spiritual nature of salvation, as well as warn the Jews and devout Gentiles to accept God’s Savior (Acts 13:26–41). Some of the Jews and many of the Gentiles will accept the Jewish Savior, but the Jewish establishment as an organization will not (Acts 13:42–52).

Verse 18. And for about forty years he put up with them in the wilderness.

Paul is in a synagogue in Pisidian Antioch highlighting God’s saving work throughout Jewish history. After God rescued the Israelites from Egypt with an “uplifted arm” (Acts 13:17), He led them to Mount Sinai to give them the Law that would identify them as His people. Along the way, they grumbled for food, so He sent manna (Exodus 16:2–4). Then they grumbled for meat, so He sent them quail (Exodus 16:13–14). Not long after, they grumbled for water, and God gave them water from a rock (Exodus 17:1–7).

Once they arrived at Mt. Sinai, God showed them His glory in lightning and smoke and the sound of trumpets. The people responded in fear and insisted Moses act as their liaison (Exodus 20:18–21). While Moses was at the top of Mount Sinai, speaking with God, the people grew restless for his return. His brother Aaron made them a golden calf and declared, “These are your gods, O Israel, who brought you up out of the land of Egypt!” (Exodus 32:4). To top it all off, when God finally brought them to the land He had promised them, they refused to go (Numbers 13:1—14:10). In response, God had them wander in the wilderness for forty years, enduring even more of their insults until the generation that came from Egypt had died out and their children were prepared to take their inheritance (Numbers 14:20–38).

Despite their grumbling and rebellion, God not only put up with the Israelites, but He also saved them.

Verse 19. And after destroying seven nations in the land of Canaan, he gave them their land as an inheritance.

The first part of Paul’s message to the Jews in Pisidian Antioch focuses on how God has saved the Israelites throughout their history (Acts 13:16–25). He saved them from slavery in Egypt and from judgment when they grumbled and rebelled against Him. When they reached the Promised Land, He saved them from the armies of seven inhabiting nations: the Hittites, the Girgashites, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites (Deuteronomy 7:1).

Something Paul doesn’t mention, but which the Jews in his audience know, is that God only saved the Israelites when they trusted Him. When the Israelites had faith in and obeyed God, their armies won (Joshua 6). When they disobeyed God and lost faith in Him, their enemies won (Joshua 7). The list of land and people unconquered by the Israelites includes the Jebusites (Joshua 15:63), who remained in Jerusalem until David’s time (2 Samuel 5:6–7), and several tribes of the Canaanites (Joshua 16:10; 17:12–13). In addition, the Gibeonites tricked the Israelites into letting them stay (Joshua 9).

Overall, the Israelites did receive their inheritance—just not all of it (see Genesis 15:18–21). Presumably, the Jews will inhabit the borders God promised during the millennial kingdom. At that time, God will soften the hearts of His people, and they will gladly accept His rule and His blessings. In the present, Paul calls the people to trust in God’s Savior for the forgiveness of their sins (Acts 13:23–25, 38–41).

Verse 20. All this took about 450 years. And after that he gave them judges until Samuel the prophet.

Paul has shown the Jews in Pisidian Antioch how God saved the Israelites of Moses and Joshua’s time by rescuing them from Egypt, refraining from judging them during the forty years in the wilderness, and defeating their enemies in the Promised Land (Acts 13:17–19). Genesis 15:13 and Exodus 12:40–41 apparently include 30 years when the Israelites were not afflicted. Those 370 years, in Egypt (plus 40 years in the wilderness (Numbers 32:13) and roughly 10 years entering the Promised Land (Joshua 19:51) add up to 450 years.

Paul’s short comment here about the judges has several hundred years of history behind it. His audience is composed of Jews and God-fearing Gentiles who listen to the Hebrew Scriptures every week. They know that for several hundred years God saved His people from enemy forces using people referred to as “judges.” God commissioned Samson, Gideon, Deborah and the rest to defeat Amorites, Moabites, and especially the Philistines.

The synagogue members also know the rhythm of the era of the judges. The people would reject God and worship foreign idols. God would judge them by allowing other nations to subjugate them. The people would cry out for deliverance, and God would send a judge to save them. Samuel was the last of the judges; after him came the time of the kings.

The first part of Paul’s message covers God’s saving work in the nation of Israel (Acts 13:16–25). The next four speak about the offer of salvation God gives through Jesus (Acts 13:26–41). Like the Israelites of the time of the judges, we must recognize and repent of our false worship and look to God for rescue. Some of Paul’s audience accept this salvation; many don’t.

Verse 21. Then they asked for a king, and God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years.

Barnabas and Paul are in Pisidian Antioch, near the center of modern-day Asia Minor, during their first missionary voyage. Paul is giving the message in a synagogue to an audience of Jews and God-fearing Gentiles. He is introducing the spiritual salvation Jesus offers by replaying God’s saving work in the history of Israel.

King Saul is an interesting individual for Paul to use. He was not God’s choice for a king; the people demanded a king and God allowed them to have the type of king they thought they wanted. Saul’s fear, jealousy, and disrespect of God led to Israel’s defeat in battle and the deaths of himself and his sons (1 Samuel 31).

But Saul did take an assortment of religiously and historically related tribes and turn them into a coherent political nation. And God did save Israel from several enemies during Saul’s reign, even if many of those battles were won by Saul’s son Jonathan or by David.

Paul did not need to elaborate on King Saul’s flaws. Paul’s hearers would know the history of Israel well, and Paul is likely anxious to get to his next point. Paul is trying to communicate to his audience that God’s plan all along was to bring salvation not through the people-endorsed Saul but through David, the man after His own heart. It is also interesting to note that Paul’s Jewish name is Saul and he, too, is of the tribe of Benjamin (Philippians 3:5). Where the Old Testament Saul rejected God and was lost, Paul submitted to Christ and was saved.

It is through David that God intended to establish the kingly line of Israel, culminating in the Messiah—the ultimate Savior. Paul’s audience will have to make a choice. Will they put their faith in what looks good—the Law and human effort—like their ancestors did when they took Saul as king? Or will they wait on the Lord, accept that His plan always involved the Messiah born in David’s line, and accept Jesus?

Verse 22. And when he had removed him, he raised up David to be their king, of whom he testified and said, ‘I have found in David the son of Jesse a man after my heart, who will do all my will.’

Paul is giving the history of God’s saving work in the history of Israel. Of all the “saviors” in Israel’s history, King David is surpassed only by Moses. From the time that David was a boy and killed Goliath (1 Samuel 17) throughout his reign as king, he consistently saved the nation from their enemies.

There is understandable confusion about how David can be a “man after God’s own heart” despite his infidelity with Bathsheba and murder of her husband Uriah. These are serious sins and God dealt with them (2 Samuel 11:1—12:23). The moral aspect of David the man, while important, was not God’s priority for the king of Israel. His priority was that the king would obey Him and honor Him as the head of the nation. In this, David excelled:

1. David never showed any indication that he was even tempted to worship an idol, despite allowing his wife to have a household idol (1 Samuel 19:13). David only ever worshiped God.
2. David valued and defended God’s honor, even above his own. We see this in his reaction to Goliath (1 Samuel 17:45–47) and in his humility when his son Absalom usurped the throne (2 Samuel 15:24–26).
3. David took very seriously God’s charge to Israel that if they obeyed and honored Him, they would have success in war, and if they dishonored Him, they would lose. David saw his battles as an extension of God’s mandate to Joshua’s generation to conquer the Promised Land. It wasn’t until he was king that Jerusalem was taken from the Jebusites (2 Samuel 5:6–9).

Yes, David the man was imperfect. David the father was too lenient. But David the God-follower was sincere and steadfast. And David the king was the only king of a united Israel who honored God’s covenant with His people. More to Paul’s point, God used David to save His people.

There is also some question about the quote as it seems to be a mash-up of several Old Testament passages. This is apparently a quote from the Septuagint, but from Paul’s memory, as the words are not exact.

Verse 23. Of this man ‘s offspring God has brought to Israel a Savior, Jesus, as he promised.

Barnabas is with Paul, in a synagogue in Pisidian Antioch in modern-day Asia Minor. It is custom for the synagogue leader to ask educated newcomers to speak at an assembly to give the regular attenders a new insight or news to discuss. This is a perfect opportunity for Paul to tell Jews about Jesus, and he uses this strategy throughout his church-planting ministry.

Paul is nearing the end of the first of five sections in his message: God’s saving work in Israel’s history (Acts 13:16–25). He has covered how God saved the Israelites from slavery, homelessness, and enemy armies. Now he reminds his audience how God promised that David, the greatest saving king, would have a descendent that would be the ultimate Savior. As a hint, Paul identifies this Savior as Jesus.

Up to this point, Paul probably held the attention of his audience. They know how God used Moses, Joshua, the judges, and Kings Saul and David to save Israel as a nation. John the Baptist’s ministry is well known, even far from Judea (Acts 10:37–38; 18:24–25; 19:1–3). They know that John promised the Savior was coming.

But to this point, God’s saving work in Israel has always been corporate: for the nation as a whole. And what the Jews in the synagogue know even better than John’s message is that Israel is still under the control of Rome. There is no Jewish king of the line of David sitting on the throne (2 Samuel 7:16). Although Jesus had the triumphal entry of a king (Matthew 21:9), the Romans killed Him. The Jews in Pisidian Antioch don’t know that Jesus rose or that before He can save the Jews as a nation, He will first save individuals from their sins.

In the next sections of Paul’s message, he will have to show how Jesus the Savior did die but was resurrected, how that resurrection was prophesied in Hebrew Scripture, how He presently offers a different type of salvation, and how the members of the synagogue need to accept that salvation (Acts 13:26–41). Just like in Jerusalem, many of the people accept this salvation, but the whole thing proves to be more than the Jewish leaders can handle (Acts 13:44–52).

Verse 24. Before his coming, John had proclaimed a baptism of repentance to all the people of Israel.

To this point, Paul has been reminding a synagogue in Pisidian Antioch how God has saved the Jews throughout the history of Israel. He rescued them from slavery in Egypt, relented from judging their rebellion in the wilderness, and provided judges and kings to conquer their foreign enemies. Finally, God promised that a final Savior would come from the line of King David, a Savior that the famous John the Baptist announced was imminent (Acts 13:16–23).

Now, Paul must do the equivalent of turning a fully laden cargo ship. God chose the Jews as a people. He interacted with them as a nation. He promised them salvation as a group. John called the nation as a whole to repent. And God’s promised Savior will sit on the throne of David forever. But not yet.

Jewish national leaders rejected their own Savior (Acts 13:27–29). So, despite Jesus’ triumphal entry (Mark 11:1–10), He will not sit on David’s throne yet. Paul will explain that God’s Savior still offers salvation, but it is salvation from sins, not foreign oppression (Acts 13:38–39). And this salvation is offered freely to Gentiles as well as Jews. Paul would love it if the synagogue as a whole took John’s offer to repent and Jesus’ offer of salvation (Romans 9:3); sadly, they won’t (Acts 13:44–52).

“Repentance” is from the Greek root word metanoia. It means to make a complete switch in paradigm, to admit you are wrong and Jesus is right. It is not a work, and it doesn’t mean to ask for forgiveness. It is a change in understanding of the world, Jesus, and yourself, and a working desire to live according to God’s commands. John’s message of repentance was very popular among the people, but soundly rejected by the religious leaders in Jerusalem. They erroneously relied on their ethnic status as descendants of Abraham for their right standing with God (Luke 3:7–9). Paul will spend much of the rest of his life trying to explain that the children of God are not the descendants of Abraham but the followers of Jesus (Romans 11).

Verse 25. And as John was finishing his course, he said, ‘What do you suppose that I am? I am not he. No, but behold, after me one is coming, the sandals of whose feet I am not worthy to untie.’

And as John was finishing his course, he said, ‘What do you suppose that I am? I am not he. No, but behold, after me one is coming, the sandals of whose feet I am not worthy to untie.’

Verse 26. “Brothers, sons of the family of Abraham, and those among you who fear God, to us has been sent the message of this salvation.

This begins the second of five parts of Paul’s message to the synagogue in Pisidian Antioch (Acts 13:26–31). In each section, Paul reveals God’s on-going work of salvation. As in Acts 13:16, this section starts by Paul breaking into the narrative to directly address his audience to get their attention.

Paul’s audience of Jews and God-fearing Gentiles may well have been confused. Paul speaks of how God delivered the Israelites in the time of Moses and gave them a homeland (Acts 13:17–19). Then he speaks of how they grew from an alliance occasionally governed by judges to a proper kingdom (Acts 13:20–21). He reminds them how God chose David, not only to be king but to father the line of Israel’s kings, culminating in the promised Messiah (Acts 13:22–23). Finally, he reminds them of the message of John the Baptist who promised that the Messiah was imminent (Acts 13:24–25).

The problem, as even John the Baptist saw it (Matthew 11:3), is that there is no immediate, earthly rescue. John is long dead, Israel is still under Roman rule, and although the synagogue members far in the middle of modern-day Asia Minor know of John (Acts 18:25; 19:3–4), they know nothing of the man he promised would follow him.

Paul must explain what this “salvation” really is. Even the Jewish leaders and residents of Jerusalem “did not recognize him nor understand the utterances of the prophets” (Acts 13:27). The Messiah will free Israel and sit on the throne, but not yet. First, Paul explains, He offers “forgiveness of sins” and true freedom that is impossible under the Mosaic law (Acts 13:38–39).

But before Paul gives Jesus’ promise, he must prove who Jesus is and what happened to Him (Acts 13:27–37).

Verse 27. For those who live in Jerusalem and their rulers, because they did not recognize him nor understand the utterances of the prophets, which are read every Sabbath, fulfilled them by condemning him.

Paul has shown how God brought salvation throughout Israel’s history. Near the end of that recitation, he reminded his audience how God promised one last Savior who would sit on David’s throne. The direct prophecy, referenced in Acts 13:23, may be from Psalm 132:11–12. But the Old Testament has many, many prophecies about Jesus, some very specific, such as how He didn’t give a defense while on trial (Isaiah 53:7; Matthew 27:11–14) and how He was pierced (Isaiah 53:5; John 20:25).

We don’t have specific details about first-century synagogue services. Likely, the leader of the synagogue chose seven readers who read from the Law and the Prophets. Then, a knowledgeable man was asked to give a sermon, as Paul is doing here. The regular service was held on the Sabbath with special services on Mondays and Thursdays.

Even in Jerusalem, where the temple still stood, there were several synagogues throughout the city for different groups and languages, and each followed a similar liturgy. They regularly read passages that should have told them Jesus of Nazareth was the Jewish Messiah. But they ignored Scripture in favor of social influence and had Jesus killed, thereby fulfilling the prophecies (Isaiah 53:4–9).

The Jews in Pisidian Antioch, in the middle of modern-day Asia Minor, known of John the Baptist’s message of repentance, but they might not know about Jesus’ crucifixion. Paul gives them the basics in the following verses.

Verse 28. And though they found in him no guilt worthy of death, they asked Pilate to have him executed.

The Jews and the God-fearing Gentiles of the synagogue in Pisidian Antioch would try to travel to Jerusalem for one or more of the three major festivals: Passover, Pentecost, and the Feast of Tabernacles (Deuteronomy 16:16). But it would be difficult for anyone—even if they lived in Judea—to attend all three feasts every year; it was impossible for someone who lived so far away from Jerusalem. Even though these men know about John the Baptist, they may not know anything about Jesus of Nazareth, His crucifixion, and the rumors of His resurrection. Before Paul can explain how Jesus fits within the context of God’s saving work in Israel’s history, he must explain who Jesus is.

“They” are the Sanhedrin: the Jewish ruling council composed of priests, scribes and elders, primarily from the party of the Sadducees, but also including some Pharisees. They had many reasons for wanting to kill Jesus. He broke their human-imposed Sabbath laws (Mark 3:1–6), gained too much popularity (Matthew 27:18), and embarrassed them in front of the crowds (Mark 12:13–40). But they had no capital offense with which to charge Him. So, they hired men to lie about Him. This didn’t work, because the false witnesses couldn’t synchronize their stories. Finally, they got Him to say He was the Son of God (Mark 14:57–63).

Pilate, the governor of Judea, knew the Sanhedrin had no legitimate charges, but he didn’t want the Jewish leaders to start a riot or accuse him of treason against Caesar. To keep the peace Pilate agreed to crucify an innocent man (John 18:28–32; 19:6–16).

Verse 29. And when they had carried out all that was written of him, they took him down from the tree and laid him in a tomb.

Paul is explaining to the Jews and God-fearing Gentiles in Pisidian Antioch how Jesus fits into God’s continual plan of salvation for His people. We tend to think of “salvation” in terms of God forgiving our sins and living with us for eternity in heaven. In the Bible, “salvation” generally means “being saved.” So, when God brought the Israelites out of Egypt, provided for them in the wilderness, and sent judges and kings to save them from their enemies, He was giving them salvation (Acts 13:17–22).

God also promised an ultimate Savior through the prophecies of David and John the Baptist (Acts 13:23–25), not to mention many others (Acts 13:27). The priests, scribes, and elders who made up the Sanhedrin, the Jewish ruling council, had opportunity to hear the prophets read at least once a week. But instead of recognizing Jesus as the Messiah in those prophecies, they fulfilled the prophecies by killing Him.

The first “they” is the Sanhedrin who orchestrated Jesus’ death and Pilate who ordered it. Jesus’ crucifixion fulfilled many Old Testament prophecies, including:

• Pierced for transgressions: Isaiah 53:5; John 20:25
• Died with wicked: Isaiah 53:9; Matthew 27:38
• Buried in a rich man’s tomb: Isaiah 53:9; Matthew 27:57–60
• Lots cast for clothing: Psalm 22:18; John 19:24

In the idiom of that era, a “tree” was any kind of upright piece of wood, certainly including the vertical part of a cross. According to Deuteronomy 21:23, someone who hanged, as on a tree, was cursed by God and needed to be removed before nightfall. Joseph of Arimathea and Nicodemus, the second “they,” made sure Jesus was removed and buried (John 19:38–40).

Verse 30. But God raised him from the dead,

The only reason the Jews are still a people in the time of Paul is because of God’s saving work. God used Moses to save them from slavery in Egypt and starvation in the wilderness, Joshua to save them from the nomadic, landless life, and judges and kings to save them from foreign oppressors. Through the prophets, including prophecies of David and John the Baptist, God also promised a Savior who would sit on David’s throne and bring peace and independence to Israel (Acts 13:17–25, 27).

The problem is, the Savior has come and gone, and Israel is neither independent nor at peace.

Paul is explaining to a group of Jews and God-fearing Gentiles that there is more to peace than politics. There is also peace with God through the forgiveness of sins (Acts 13:38–39). First, however, Paul must explain who this Savior is and how He can offer this salvation. He has shared how the Jewish leaders in Jerusalem betrayed and rejected the Savior, fulfilling the prophecies found in Jewish Scripture (Acts 13:26–29). Now he is revealing an unexpected turn of events: God saved the Savior!

Jesus was beaten, crucified, killed, and buried. And then God raised Him from the dead. It is because God saved Jesus from what people did to Him that Jesus can save those same people who rejected God. This message, not political prosperity and independence, is the heart of the covenant God made with Abraham (Genesis 12:3).

Verse 31. and for many days he appeared to those who had come up with him from Galilee to Jerusalem, who are now his witnesses to the people.

The Jewish Scriptures bear witness to God’s saving work for the nation of Israel throughout their history. Paul has already given a very short synopsis (Acts 13:16–22). David and John the Baptist bore witness that God would send a Savior to Israel and the world (Acts 13:23–25). Now, Paul explains that he and Barnabas have come to share the witness of those who have met this Savior.

There’s no record that, after His resurrection, Jesus made a point of revealing Himself to the Jewish leaders who had Him killed. Instead, He met with those who would tell others who He is and what He came to do. He met first with Mary Magdalene (John 20:11–18) and two disciples on the road to Emmaus (Luke 24:13–35). Mary and the two disciples bore witness to others. Then Jesus met with Peter (Luke 24:34), the Twelve (John 20:19–29) and apparently a crowd of over five hundred (1 Corinthians 15:6).

The point of Jesus’ appearances was that His followers would bear witness to His resurrection (Mark 13:9), a point He stressed right before He ascended into heaven (Acts 1:8). When people believe their testimony, they are to train the converts to follow Jesus (Matthew 28:16–20). Barnabas trusted Jesus because of the witness of the apostles in Jerusalem (Acts 4:36–37). Paul asks the people of the synagogue of Pisidian Antioch to trust his own witness. Some will, but many won’t.

Verse 32. And we bring you the good news that what God promised to the fathers,

Paul again starts a new section of his message by breaking through the narrative to grab his hearers’ attention. He has shown how God saved the Jews throughout their history and promised them a Savior to come (Acts 13:16–25). Then he explained how that Savior came, was rejected and killed by the Jewish leaders, and was saved, Himself, when God resurrected Him (Acts 13:26–31). Now, he is going back to prophecy to show how the Savior’s resurrection was always part of God’s plan (Acts 13:32–37).

Paul will reveal the “good news” in Acts 13:38–39. This message is that, beyond prosperity and political independence for Israel, God offers forgiveness of sins through Jesus which obedience to the Mosaic law could never accomplish. Some of the Jews and many Gentiles will gladly accept this news. But, like the leaders in Jerusalem, the Jewish leaders of Pisidian Antioch won’t be able to see past the popularity Paul and Barnabas receive from their message. They don’t see how forgiveness from sins would be better than their position in the synagogue and the city.

They’re not only rejecting Jesus, but they’re also rejecting God’s promises “to the fathers.” God promised Abraham that He would bless the world through him (Genesis 12:3). He reiterated that promise to Isaac (Genesis 26:4) and to Jacob (Genesis 28:14). Further, God promised He would give His followers a heart that follows and loves Him (Deuteronomy 30:6). Through Ezekiel, God promised “And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh” (Ezekiel 36:26).

It is this good news that is God’s greatest gift of salvation, to the Jews and the Gentiles.

Verse 33. this he 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 begotten you.’

Paul and Barnabas are visiting a synagogue in Pisidian Antioch, slightly southwest of the center of modern-day Asia Minor. Paul is explaining how the salvation God has always given Israel is deepening. Throughout Israel’s history, God has saved them from slavery, hardships, starvation, and enemies. With the death and resurrection of Jesus, God offers to save them from their sins and to a reconciled relationship with Him, as He promised the Jewish fathers. This “good news” has come to the children of the patriarchs (Acts 13:32).

In this section, Paul is showing how the resurrection of God’s promised Savior (Acts 13:23–25, 27, 30) was promised in Jewish prophecy. In this quote from the Septuagint, he shows the relationship between God and that Savior—Jesus is the Son of God the Father.

There is an on-going discussion as to what “raising Jesus” means. Most commentators believe it does not refer to the resurrection (which will be addressed in Acts 13:34–35) but to God’s overall act of presenting Jesus to the world and endowing Him to be the Savior of the world. The quote of Psalm 2:7 doesn’t refer specifically to Jesus’ baptism wherein God declared Jesus His “beloved” Son (Matthew 3:17) or to the transfiguration where, again, God called Jesus His “beloved” Son (Mark 9:7). It’s the broader sense of Jesus’ whole ministry and mission as described in John 3:16.

“Begotten” is from the Greek root word gennao, which literally means “to give birth to something,” which could infer the work of the Holy Spirit who impregnated Mary. In Psalm 2:7 and John 3:16, it refers more generally to the act of causing something to come into being. What it doesn’t mean is the false teaching that God created the Son. God arranged for the Son to have a human body, a human nature, and live a human life with a beginning and an earthly end. But the Son is co-eternal with the Father. Jesus as God was not created. What God begat or started was God the Son’s role as the heir of David, the Messiah of the Jews, and the Savior of the world.

There is a sense in which God begat Jesus at the point of His resurrection. When a Jewish king was crowned, the moment was considered to be the start of a new relationship between God and the king—a relationship of sonship. With Jesus’ resurrection, He took His place as eternal king in David’s line. His kingship is “already but not yet,” meaning He is king in a spiritual sense, but He will not be physical king over the earth until the millennial kingdom.

Pisidian Antioch was home to a big temple to Caesar Augustus, whom the people worshiped as a god. Now, Paul is saying Jesus is the Son of God. Augustus was known as the “son of the deified,” the “deified” being Julius: divi filius. Augustus was also called as “savior.” Paul’s audience would not believe that the emperor was the son of God, but it’s still interesting how Paul uses the local vernacular to make his point.

Verse 34. And as for the fact that he raised him from the dead, no more to return to corruption, he has spoken in this way, “‘I will give you the holy and sure blessings of David.’

Paul is explaining to a group of Jews and God-fearing Gentiles that God’s saving work that sustained the Jews throughout their history is now manifested in the Savior He promised: Jesus. He has explained how the Jewish leaders in Jerusalem had Jesus killed despite His innocence, and that there are many witnesses who attest that God raised Jesus from the dead (Acts 13:27–31). Now Paul shows how Jesus’ resurrection was prophesied in Hebrew Scripture.

The quote is of part of Isaiah 55:3 from the Septuagint. In the broader passage, God is telling His people to come to Him, and He will provide what they need. They need to reject the world’s values and rely on Him to provide what is good. Isaiah 55:3 reads, “Incline your ear, and come to me; hear, that your soul may live; and I will make with you an everlasting covenant, my steadfast, sure love for David.” God’s everlasting covenant with David promised David would have an heir—a Savior—who will sit on David’s throne (2 Samuel 7; Acts 13:23). That covenant of blessings is manifested in Jesus, David’s genetic, spiritual, and political heir. The “you” of Isaiah 55 is Isaiah’s audience—locally the Jews destined to go into exile in Babylon, but ultimately everyone who looks toward God’s Savior.

Acts 13:35 explains how the blessings of David can be everlasting and sure, or trustworthy: God’s Holy One was raised from the dead and did not see corruption or decay, as promised in Psalm 16:10.

Verse 35. Therefore he says also in another psalm, “‘You will not let your Holy One see corruption.’

Paul continues quoting Hebrew prophecy to explain to his audience that Jesus is the Savior God promised through David’s line and that His resurrection was always part of God’s plan. Here, Paul quotes Psalm 16:10, a psalm of David, from the Septuagint. Paul will go on to show that this can’t apply to David (Acts 13:36) and must apply to someone who died but was not buried long enough to decay. Peter makes the same point in his sermon on the Day of Pentecost (Acts 2:27–31).

“Corruption” literally means to physically rot and decay. It can also be used in the sense of going to the place that is characterized by decay, that is, going to the realm of the dead or, more literally, to a pit or grave. That definition echoes the first half of Psalm 16:10 wherein David says, “For you will not abandon my soul to Sheol.”

Jesus’ body did not “see corruption” because He was buried for only three days before He rose again in a glorified body (Luke 24:1–3; John 20:6–7). He does not have to wait, like David and all David’s other descendants, to be in a spiritual and physical position to rule as king and fulfill the covenant God made to David. David “served the purpose of God in his own generation” (Acts 13:36) and then died, unable to serve God or lead his people while his body was in the grave. Jesus doesn’t have that restriction. He can reign in our hearts and save us from our sins now, reign on earth later during the millennial kingdom, and provide ultimate salvation for all God-followers in eternity.

Verse 36. For David, after he had served the purpose of God in his own generation, fell asleep and was laid with his fathers and saw corruption,

Paul is explaining how Jesus of Nazareth is qualified to be the Savior God promised would come from the line of David (Acts 13:23). Despite being killed by the Jewish leaders and buried by two friends, Jesus rose again (Acts 13:28–32). His resurrection fulfills Jewish prophecy, such as David’s where he says, “You will not let your Holy One see corruption” (Psalm 16:10; Acts 13:35).

Here, Paul proves that David’s prophecy cannot refer to himself. As great as David was, his purpose was for his own generation. He did God’s will, then died, and his body decayed. Peter made the same point in Acts 2:27–31. David cannot provide salvation; he cannot provide political independence, fill people’s physical needs, restore human relationships, or reconcile sinners to God. Only Jesus, who was not in the tomb long enough for His body to decay, can do this.

David was one of many people God chose to save His people (1 Samuel 16:3, 11–13; Acts 13:22). He did so by defeating Israel’s enemies and continuing the charge God gave Joshua to inhabit the Promised Land (Joshua 1:1–9). When David’s service was finished, he died and was buried (1 Kings 2:10). To “sleep” is a euphemism for death in both the Old Testament (1 Kings 2:10) and the New Testament (Acts 7:60; 1 Corinthians 15:6; 2 Peter 3:4). To say he was “laid with his fathers” is also a euphemism since David’s tomb is in Jerusalem and his “fathers” were from and presumably buried in Bethlehem (1 Samuel 16:1).

Verse 37. but he whom God raised up did not see corruption.

Paul is speaking to a synagogue of Jews, along with Gentiles who fear God, near the center of modern-day Asia Minor. He finishes his argument that Jesus of Nazareth is the Savior God promised would come from the line of David and that His death and resurrection were prophesied in Jewish Scripture—particularly by David. Like Peter (Acts 2:27–31), Paul uses David’s words in Psalm 16:10: “For you will not abandon my soul to Sheol, or let your holy one see corruption.”

This promise can’t apply to David because he died, was buried in a tomb in Jerusalem that could be visited at that time, and never left that tomb. Conversely, three days after the Jewish ruling council orchestrated the crucifixion of Jesus and two friends buried Him, God raised Him from the dead. His resurrection was witnessed by His disciples, including five hundred men at one time (Luke 24:13–35; John 20:11–29; 1 Corinthians 15:6; see Acts 13:30–31). His body was not only not corrupted, but it was also restored to the point that some of His disciples struggled to immediately recognize Him (John 20:15).

So far, Paul has had the relatively easy task of reviewing God’s saving work in Israel’s history and promise of an ultimate Savior (Acts 13:16–25) and convincing his audience that Jesus of Nazareth is that Savior (Acts 13:26–37). Now, he sets out to properly define “salvation.” To this point, it has included rescuing the Israelites from slavery in Egypt, giving them a homeland, and defeating their enemies. God’s promise that His Savior will sit on David’s throne and bring peace and prosperity to an independent Israel is yet to come. First, however, God offers a different kind of salvation: forgiveness from sins and freedom from the Mosaic law (Acts 13:38–39).

Verse 38. Let it be known to you therefore, brothers, that through this man forgiveness of sins is proclaimed to you,

Paul and Barnabas are in a synagogue in Pisidian Antioch, near the center of modern-day Asia Minor. This is the fourth of five parts of Paul’s address. The first was how God saved Israel in their past (Acts 13:16–25). The second was the story of Jesus’ death and resurrection (Acts 13:27–31). The third was how Jesus’ resurrection was promised in prophecy (Acts 13:32–37). Paul will end with a warning to accept Jesus or risk the punishment promised in prophecy (Acts 13:40–41).

In this fourth part, Paul faces his hardest task. To the Jews, “salvation” looks a lot like what Paul talked about earlier: rescue from slavery in Egypt, hardships in the wilderness, homelessness, and enemies (Acts 13:17–22). When God promised a Savior would come from David’s line and John the Baptist declared that Savior was imminent (Acts 13:23–25), Jews naturally believed He would free them from Roman rule and bring the years of peace and prosperity the prophets promised. That didn’t happen. The man who followed John died and, as far as the synagogue members know, that was the end of it.

Paul explains how Jesus of Nazareth is the Savior but He offers an even more complete type of salvation. Ultimate salvation from slavery, hardships, and enemies is still in their future. Now, Jesus offers salvation from sins. Paul has a hard time convincing his audience, but Jesus did, too. Early in Jesus’ ministry, four men lowered their paralyzed friend through the roof while He was speaking. Jesus declared that the man’s sins were forgiven. The scribes could not believe Jesus had the authority to forgive sins, so Jesus healed the paralyzed man, as well. Later, Jesus told His disciples how His death gave Him the right to forgive sins (Matthew 26:28); the resurrection acts as the accompanying miracle that proves His claims (Luke 24:45–47). Right before He ascended to Heaven, Jesus told the disciples to be His witness—to tell others about Him (Acts 1:8).

This is what Paul and Barnabas have come to do.

Verse 39. and by him everyone who believes is freed from everything from which you could not be freed by the law of Moses.

Paul is speaking in a synagogue near the middle of present-day Asia Minor. His audience consists of expatriate Jews as well as Gentiles who have dedicated themselves to the Jewish religion. The basis of their culture is acknowledgement of the one true God and the following of His laws. Now, Paul is saying that law cannot save them.

Paul’s entire message is about God’s salvation of Israel, from slavery, hardships, homelessness, and enemies. In each case, God used men who followed Him: Moses, Joshua, the judges, and Kings Saul and David (Acts 13:16–22). The entire book of Deuteronomy speaks about how God’s earthly salvation of the Jewish nation is provisional on their adherence to the Mosaic law.

Their understanding of the Savior, or Messiah, God promised fits right into this—the Messiah was to lead them in following the Law and winning independence from their enemies. John the Baptist announced that this Savior had come (Acts 13:23–25). Paul argued that the Savior was Jesus of Nazareth and showed how even His death and resurrection bore witness to His identity (Acts 13:26–37).

Paul is asking these good people to turn their assumptions about Messiah backwards: to believe the Messiah died. Israel is not independent from Rome. The Mosaic law would have been essential to maintain the cultural cohesion of a people that is regularly exiled, up to and including the diaspora that led to a synagogue in Pisidian Antioch. Now, Paul wants them to believe that the Messiah rose again, that political independence is still in their future, but right now He offers forgiveness of sins.

What they don’t quite understand is that sacrifices never saved apart from faith (Romans 3:27–28). Abel, Enoch, Abraham, Sarah, Isaac, and Jacob may have periodically performed sacrifices, but they were saved because they had faith in God’s promises to them (Hebrews 11:1–22). As Paul speaks, the ark of the covenant has been lost for centuries. The veil was torn decades ago (Matthew 27:51). And in a few more decades, Rome will sack Jerusalem, burn the temple, and exile the Jews. It will not be possible for the Jews to fulfill the law, and it still isn’t today. We all—Jew and Gentiles—need the Savior.

Verse 40. Beware, therefore, lest what is said in the Prophets should come about:

“Beware,” or “take care,” starts the last of the five sections of Paul’s sermon. It is the only synagogue message whose words Luke recorded. Paul and Barnabas are in Pisidian Antioch, speaking to a group of Jews and God-serving Gentiles. The group knows of John the Baptist, how he exhorted people to repent of their sins. They either do not know of Jesus, or they do not know who He really is and what He came to do.

Revealing this is the purpose of Paul’s message. He started with an overview of how God saved the Jews in the past and His promise of a Savior to come (Acts 13:16–25). Then he told Jesus’ story (Acts 13:26–31) and explained how the Scriptures validate that story (Acts 13:32–37). The fourth, and most difficult, section dealt with a redefinition of God’s “salvation”; in the Old Testament, God saved His people from slavery, enemies, and hardships—now He will save them from their sins (Acts 13:38–39). Finally, Paul warns them to accept what the prophets had said.

The message of the prophets has always been that obedience to God brings blessing, disobedience brings curses, and repentance brings restoration. This verse introduces verse 41: “Look, you scoffers, be astounded and perish; for I am doing a work in your days, a work that you will not believe, even if one tells it to you.” It is a quote of Habakkuk 1:5, but from the Septuagint which has slightly different wording.

Although the context of Habakkuk doesn’t exactly match that of Paul’s audience, the meaning stands. God is doing astounding work by sending Jesus to save the people from their sins. It will be very difficult for the Jews to accept this, but those who scoff at His offer will perish. This group of Jews and Gentiles who read from the prophets every week should be able to see how Jesus of Nazareth fulfills the prophecies they are reading. Some will, but some will succumb to jealousy and reject their intended Savior.

Verse 41. “‘Look, you scoffers,be astounded and perish;for I am doing a work in your days,a work that you will not believe, even if one tells it to you.’”

Paul gave countless sermons in synagogues all over the Roman Empire (Acts 14:1; 17:17; 19:8); this completes the only transcription Luke gives us. Paul has been talking about how God literally saved the nation of Israel throughout their history, and how He has now sent Jesus to save them from their sins. He leaves them with this warning.

This verse quotes from Habakkuk 1:5: “Look among the nations, and see; wonder and be astounded. For I am doing a work in your days that you would not believe if told.” Paul is, again, quoting the Septuagint which has slightly different wording.

Habakkuk is unique among the prophets in that the book is a back-and-forth exchange between the prophet and God. In Habakkuk 1:2–4, Habakkuk complains to God of all the injustice, destruction, and violence committed by the Jews in Judah. In Habakkuk 1:5–11, God says He will bring the Chaldeans—the Babylonians—to punish Judah. Habakkuk is startled by this information and asks how his nation can be punished by another that is even more wicked (Habakkuk 1:12—2:1). God tells Habakkuk to be patient, the Chaldeans will come to ruin (Habakkuk 2:2–20). In response, Habakkuk declares his faith in God (Habakkuk 3).

It’s not clear, here, in what context Paul is using the verse. Certainly, there is a direct correlation in that within a few short decades Rome will destroy Jerusalem and the temple even more completely than Nebuchadnezzar had. And, like the Babylonians, Rome will eventually fall.

But Paul’s emphasis is on God’s saving work through Jesus Christ. It’s possible Paul is just quoting Habakkuk as a general warning to listen and accept the message God has sent them. Some of the Jews and many of the Gentiles will, but the Jewish establishment, as usual, values their worldly influence more than spiritual salvation (Acts 13:42–52).

Verse 42. As they went out, the people begged that these things might be told them the next Sabbath.

Paul and Barnabas have traveled to Pisidian Antioch, just southwest of the center of modern-day Asia Minor. They entered the local synagogue on the Sabbath and when asked to speak, Paul shared how God had provided different types of salvation throughout Israel’s history. He then explained that Jesus of Nazareth is the ultimate Savior God promised would come through David’s line (Acts 13:16–41).

Synagogues were established around the time of the Babylonian captivity when the Jews were in exile and the temple destroyed. They provided a place for Levites or scribes to ensure the scattered people knew the requirements of the Mosaic law. The Israelites after Moses had never done well remembering and practicing the Law. When their idolatry and injustice grew too great, God used other nations to discipline them, first by destroying the northern kingdom of Israel and then by exiling the southern kingdom of Judah to Babylon.

After the Jews returned from Babylon, they kept the tradition of the synagogue. In any town where there were twelve or more suitable persons, a synagogue would be established. In larger towns, there would be several synagogues for different groups; in Jerusalem, there were synagogues for different groups of non-Judaeans (Acts 6:9). The synagogue leadership hosted weekly gatherings where someone would read from the Jewish Scriptures and then the leader would ask someone to speak. They often chose a visitor who would have insight, news, or application that would be new to the local group.

While the people in the synagogue at Pisidian Antioch might “beg” Paul and Barnabas to return, it was the synagogue leaders who would determine if they would be allowed to speak. Apparently, the leaders did allow Paul to return, but when they saw the large crowd that had come to listen, they grew jealous. First, they tried to contradict Paul’s teaching, then they used political contacts to run Paul and Barnabas out of town (Acts 13:44–45, 50).

Context Summary
Acts 13:42–52 details the response to Paul’s message in the synagogue at Pisidian Antioch. Many Gentiles and some Jews accept the news about Jesus gladly, but the synagogue leaders don’t. Since Jews live in community, and the Jewish community leaders feel threatened by Paul’s message and popularity, Paul can say “the Jews” reject Jesus’ offer of eternal life. Paul turns his attention to the Gentiles until the Jewish leaders join with city leaders to drive Paul and Barnabas out of town.

Verse 43. And after the meeting of the synagogue broke up, many Jews and devout converts to Judaism followed Paul and Barnabas, who, as they spoke with them, urged them to continue in the grace of God.

Paul and Barnabas are in Pisidian Antioch where Paul’s message about Jesus was well-received by some of the Jews and many of the Gentiles. God commissioned Paul to be the apostle to the “Gentiles and kings and the children of Israel” (Acts 9:15). The Abrahamic covenant says that God will bless the Gentiles through the Jews (Genesis 12:3). Jesus, whose Jewish name is a reference to salvation, comes via the Jewish people (John 4:22). Therefore, salvation through Jesus is offered to the Jewish people first, with the intent they would share with the Gentiles (Romans 1:16).

At this time, Jews are scattered all over the Roman Empire. Jerusalem, the temple, and the sacrifices are 870 miles away. The Mosaic law calls all males to come to the temple for three yearly festivals, but that’s just not possible for most Jews. Even if they did return, Judea is still under Roman control. The diaspora probably understands better than the Judeans how unlikely it is that Jews will be an independent nation again.

The Gentile God-followers, on the other hand, revere and honor God but are not invited to formally worship Him. The Mosaic law defines the Jewish religion but also defines the Jewish people. Assimilation is possible, as with Ruth (Ruth 4:13–17) and Rahab (Joshua 6:25), but there is a traditional sense of “otherness” to those who are not born into Israel. The Gentiles see something about the Jewish God they know they need but are held at arm’s length because they are not part of the nation.

So, when Paul explains God’s salvation has come through Jesus for the forgiveness of sins, the listeners realize formal worship in Jerusalem isn’t needed. God will meet them where they are and be with them without sacrifices or ritual. The Jews don’t have to travel 870 miles to sacrifice, and the Gentiles are fully welcomed. Some of the Jews break away from the legalistic leadership of the synagogue and accept Jesus. Many of the Gentiles enthusiastically accept the invitation to be welcomed into God’s family. It is this group that becomes the foundation of the church. It’s not clear what it means that Paul “urged them to continue in the grace of God.” It may be a formal blessing, or Paul may be exhorting them to rely on God’s grace and not the Law.

Verse 44. The next Sabbath almost the whole city gathered to hear the word of the Lord.

Paul and Barnabas are well into their first missionary trip. They had left Syrian Antioch in the north of the eastern coast of the Mediterranean Sea and traveled the length of the island of Cyprus. From there, they sailed north to the south-central coast of modern-day Asia Minor where Barnabas’ cousin, John Mark, left them and returned to Jerusalem. Now, they are in Pisidian Antioch, in the heart of Asia Minor (Acts 13:1–14).

As becomes their custom, Paul and Barnabas started in the Jewish synagogue where the synagogue leader asked them to speak. Following the reading of the Law and Prophets, a sermon was given by someone invited by the hazzan, or synagogue leader. Preaching was not the prerogative of any one group or class of people. Jesus, for example, preached in the Nazareth synagogue (Matthew 13:54). Paul often “proclaimed the word of God in the synagogues of the Jews” (Acts 13:5). Of course, then as now, those best qualified were preferred, especially those who were educated and well-traveled.

Paul has explained how Jesus is the ultimate Savior God promised He would send through the line of David. Paul’s message has intrigued the people—both Jews and God-worshiping Gentiles—who ask him to come the next Sabbath and tell them more (Acts 13:15–42).

Within a week, the Jews and God-fearing Gentiles who heard Paul’s message have told friends and family to hear about this Savior. The synagogue leaders apparently agreed to let Paul speak, but when they see how popular the message is, they reject Paul, Barnabas, and Jesus out of envy (Acts 13:45). This, too, becomes a trend, culminating in Paul’s arrest by the Romans several years later when devout Jews from just west of Pisidian Antioch accuse him of bringing a Gentile into the temple (Acts 21:27–29).

Verse 45. But when the Jews saw the crowds, they were filled with jealousy and began to contradict what was spoken by Paul, reviling him.

Paul and Barnabas have returned to the synagogue where Paul spoke a week prior. His message covered God’s gracious salvation of Israel throughout their history, including His promise that He would send an ultimate Savior through the line of David. Paul then explained how the Jewish Scriptures showed that Jesus is that Savior (Act 13:15–41). Some of the Jews and many of the God-fearing Gentiles asked Paul to return and tell them more. In the ensuing time, they tell their friends and family, and so many people come to hear Paul speak that the synagogue leadership—”the Jews”—get jealous.

In the Abrahamic covenant, God promised that He would bless the world through Abraham (Genesis 12:3). This blessing is the coming of Jesus of Nazareth, the Savior of the world. The intent was that before Jesus, Israel as a nation would faithfully follow the Mosaic law and be a “light for the nations” (Isaiah 42:6), showing the people the greatness of God. After Jesus came, they would directly share the gospel with the nations. Israel failed, and God allowed Assyria and then Babylon to take their independence, but the offer of God’s salvation must go to God’s people, first. The Sanhedrin, the Jewish leadership in Jerusalem, already rejected and murdered Jesus. With each new town, Paul and Barnabas will first go to the synagogue and offer Jesus’ message to the local Jewish leadership. They will nearly all reject it.

This breaks Paul’s heart. He will later write, “For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh” (Romans 9:3). But Jewish culture is communal, and even though many individual Jews accept Paul’s message, if the leadership doesn’t lead the people into a saving relationship with Christ, then “Jews” have rejected Him.

The leadership in Pisidian Antioch will incite Gentile city leaders to drive Paul and Barnabas out of the district. As Jesus instructed the disciples, Paul and Barnabas will shake the dust off their feet as they leave (Matthew 10:14), but the Jews and Gentiles who listen to Paul and accept his words about Jesus will receive the Holy Spirit (Acts 13:50–52). Paul and Barnabas will meet opposition like this—and much worse—throughout this first missionary trip. In their next stop, Iconium, the people and rulers will try to stone them (Acts 14:5). In Lystra, the antagonists from Pisidian Antioch and Iconium will follow them and rile up the locals. They will stone Paul (Acts 14:19). And yet, when Paul and Barnabas return to their home base of Syrian Antioch, they will “[declare] all that God had done for them, and how he had opened a door of faith to the Gentiles” (Acts 14:27).

Verse 46. And Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles.

Paul and Barnabas are in a synagogue in Pisidian Antioch. When Jesus commissioned the apostles, He told them to be His witnesses in “Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8). His message is to go to the Jews first and then the Gentiles, so when Paul enters a new town, he starts in the Jewish synagogues. Some of the Jews and many Gentiles have accepted their news that Jesus is the Savior God promised, but the synagogue leaders reject the message because they’re jealous of Paul and Barnabas’ following (Acts 13:42–45). The people (the Jews), who were supposed to introduce salvation to the world, reject it instead (See Genesis 12:3). Paul sees this reaction throughout his ministry, in nearly every town he visits.

The rejection of the Jewish leadership in this and other cities affected the spread of Christianity in two ways.

• First, Judaism is a group-focused religion. The blessings and warnings God gives to the Jews in the Old Testament are largely corporate—if the nation will obey, God will bless the nation. When the leadership of the synagogues reject Paul, that means the local body of Jews rejects Paul’s message. Fortunately, Christianity provides the church as the community for the individual Jews who accept Him.
• Second, if the synagogue as a whole had accepted Paul’s message, they would have been the core of the church. It would have been their responsibility to make disciples of the Gentiles. Of course, they may have acted like “the circumcision” in Syrian Antioch and put legalistic restrictions on the Gentiles (Acts 15:1), but they would have personally and as a community fulfilled God’s promise to Abraham (Genesis 12:1–3) instead of just being part of the ethnic group that provided Jesus.

The “word of God” means different things. It can mean the Scriptures as a whole or Jesus (John 1:1). Here, it means the truth about Jesus, that He is the Son of God who was crucified, buried, and raised again to save the world from sin. “Life” is from the Greek root word zoe. It doesn’t mean to just be breathing, but to live a full, fulfilled life; Jesus offers us this life for eternity.

Verse 47. For so the Lord has commanded us, saying, “‘I have made you a light for the Gentiles,that you may bring salvation to the ends of the earth.’”

Paul is addressing a crowd of Jews and Gentiles who accept his message about Jesus and a group of Jewish leaders who do not. Here, he quotes the end of Isaiah 49:6. Many times, when a New Testament speaker quotes a portion of the Old Testament, they mean to bring to mind the rest of the passage. In Isaiah 49:1–2, God chooses His Savior, one with a “mouth like a sharp sword” (Isaiah 49:2; Revelation 19:15). In Isaiah 49:3–5, Israel refuses to return to God, so God tells His messenger, “It is too light a thing that you should be my servant to raise up the tribes of Jacob and to bring back the preserved of Israel” (Isaiah 49:6). God wants more than just the Jews; He wants the world.

Paul applies Isaiah 49:6 to the entire nation of Israel. God made a covenant that Abraham’s descendants would bless the world (Genesis 12:3). They did so by providing the Messiah to the world, but they should have also introduced the Messiah to the world. God knew that wouldn’t happen. Much of Paul’s ministry involves telling the Jews about Jesus and building churches with the eavesdropping Gentiles who accept his message.

Simeon also quoted part of Isaiah 49:6 when he met the baby Jesus at the temple, but he added part of Isaiah 46:13, calling Jesus, “…a light for the revelation to the Gentiles, and for glory to your people Israel” (Luke 2:32). Paul’s heartfelt wish, that Israel would accept its Messiah (Romans 9:1–5) will come true during the millennial kingdom. First, however, the Gentiles are invited in (Romans 11:25–27).

Verse 48. And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed.

In Jesus’ time and after, Gentiles had their pick of idols to worship. In Pisidian Antioch, home to numerous military members, the emperor cult was especially popular. But Gentiles often grew tired of trying to placate statues and sought out esoteric religions in the east to find meaning. Many of them looked to Judaism. Some, like Sergius Paulus, the proconsul of Cyprus, were fooled by the mysticism of false Jewish prophets (Acts 13:6–8). Others, often called “God-fearers,” took the more traditional route of attending the Jewish synagogue and learning as the Jews did.

For a Gentile, entrance into full Judaism wasn’t easy. They had to perform a ritual involving a sacrifice and ceremonial bathing, and the men had to be circumcised. Although the term “God-fearer” is used unevenly in the New Testament, it’s safe to assume most Gentiles identified as such were not full converts. Their acceptance into the group known as “God’s people” was limited.

Jesus is the Jewish Messiah, promised by God to come from the line of David (Jeremiah 23:5–6). The Jewish leaders in Pisidian Antioch had all the prophecies they needed to understand this, but they were jealous of Paul and Barnabas’ popularity and wouldn’t listen to their message. Some of the Jews did listen, and a great number of Gentiles. It is suddenly clear to the Gentiles that the God of the Jews is for them. The Savior that God promised the Jews is for them. Salvation is for them (Acts 13:47). The Jewish leaders, who should have accepted Jesus as their Messiah and invited the Gentiles into salvation, get jealous, instead.

As Paul’s ministry expands, he will have to deal with this rivalry numerous times. In fact, when he and Barnabas return to their home base of Syrian Antioch, they will find that legalistic Jews have infiltrated the church there and demanded that Gentiles adhere to circumcision to follow the Jewish God. In order to have the authority for their convictions, Paul and Barnabas will bring their concerns to the first church in Jerusalem where Peter and James, the half-brother of Jesus, will confer with the other elders (Acts 15). The Gentiles here understand what will later become official church policy: God accepts them as Gentiles, and salvation is theirs.

Luke, here, makes a statement about predestination. Some of the Jews and Gentiles were “appointed” or chosen to be saved, and it is those who believed (see also Romans 8:30; Ephesians 1:3–6, 11). This shouldn’t be hard to accept. Anyone reading this can be saved. In order to know if you are chosen, just believe (John 3:16–18; Romans 10:9). If you believe, you know you were chosen.

Verse 49. And the word of the Lord was spreading throughout the whole region.

In Acts 1:8, right before Jesus ascended into heaven, He commissioned the apostles, saying, “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” The apostles and other disciples did receive the Holy Spirit soon after, on the day of Pentecost (Acts 2:1–4), and the message about Jesus and His offer of salvation has been spreading ever since.

Paul and Barnabas have taken that message to Pisidian Antioch in modern-day Asia Minor. They started in the Jewish synagogue where some Jews and many God-fearing Gentiles put their faith in Jesus. Throughout the next week, these new believers told so many people that when Paul and Barnabas came to speak again, “almost the whole city gathered to hear the word of the Lord” (Acts 13:44). When the leaders of the Jewish synagogue saw the crowds and grew jealous, they spoke out against Jesus’ message, leading Paul to tell them that the story of the Jewish Messiah was going to the Gentiles (Acts 13:45–47).

Now, these Gentiles are spreading the news even farther. Pisidia is an unstably bordered area slightly southwest of the center of the peninsula. It seems to have been home to a hard people who were only finally subjugated when Caesar Augustus established a military colony there. Within decades of Paul’s visit, the district was split up and absorbed into larger territories. Christianity didn’t become firmly established in Pisidian Antioch until Constantine made Christianity the state religion in the 4th Century.

So, it’s fitting that Christianity is opposed when it is first introduced. The jealous Jewish leaders convince the high-ranking women and leading men that this new religion is a threat, and together they drive Paul and Barnabas out (Acts 13:50–51). The disciples they leave, however, will be “filled with joy and with the Holy Spirit” (Acts 13:52).

Verse 50. But the Jews incited the devout women of high standing and the leading men of the city, stirred up persecution against Paul and Barnabas, and drove them out of their district.

Whenever the New Testament speaks of “the Jews,” the term typically means Jewish leadership (John 1:19; 5:16; Acts 9:23; 13:45). In Jerusalem, this is the Sanhedrin, the ruling council of Jewish religion, composed of priests, elders, and scribes. In cities outside of Judea, it means the Jewish leaders who had influence over the community, such as synagogue leaders, elders, and scribes. Although they are outside their homeland, surrounded by pagan Gentiles, they still hold some power and are loath to give it up.

It would be understandable if “the Jews” in Pisidian Antioch rejected the gospel; in their thinking it doesn’t place sufficient requirements on the Gentiles, like being circumcised. Some Jewish Jesus-followers will believe Gentiles are required to be circumcised (Acts 15:1, 5). They will be wrong, but at least their objection will be consistent with the zeal they feel for the Mosaic law (Acts 15:7–21).

But it is envy, not religious integrity that catches the Jewish leaders here. Just like the Sanhedrin was envious of Jesus’ popularity (Matthew 27:18), the synagogue leaders are jealous that Paul and Barnabas have become so popular (Acts 13:45). They convince important women, who may have been fervent in their Judaism, and well-respected men, possibly including magistrates, that Paul and Barnabas are a threat. Not content with driving Paul and Barnabas out of town, they follow the pair to Lystra and convince the crowds there to stone Paul (Acts 14:19).

Still, they cannot stop the spread of Jesus’ news. Many disciples remain faithful throughout the region (Acts 13:52). Paul apparently returns to Pisidian Antioch during his second missionary trip to let them know the Jewish church has affirmed that Gentiles do not have to follow the Jewish Law (Acts 16:1–5). Luke doesn’t mention details about the second trip, but the Jewish leaders couldn’t have been happy about it.

Verse 51. But they shook off the dust from their feet against them and went to Iconium.

Paul and Barnabas have explained to the synagogue in Pisidian Antioch that God’s promised Savior has come. Initially, the synagogue leadership seems to be intrigued by this message. But interest turns to envy when they see how many Jews—and especially Gentiles—are hungry to learn more and follow this Jesus (Acts 13:45). The prominent Jews enlist the leading women and men in town to drive Paul and Barnabas out. In response, Paul and Barnabas follow Jesus’ instruction to His disciples and shake the dust off their feet, as if to say nothing is redeemable in this town (Mark 6:11).

This isn’t true, of course. They leave behind many disciples who continue teaching others about the salvation Jesus offers (Acts 13:52).

Compared to other incidents, this is a tame exit for Paul. The Jewish and Gentile leaders in Iconium will try to stone Paul and Barnabas (Acts 14:5–6). The leaders in Lystra will stone Paul (Acts 14:19). Paul and Silas will be beaten and imprisoned in Philippi (Acts 16:19–24), and their detractors in Thessalonica will follow them to Berea, eventually forcing the believers to send Paul to Athens by himself (Acts 17).

Paul outlines the persecution he endures in 2 Corinthians 11:23–28; it’s interesting to see that in his long list of hardships, he includes anxiety about the churches. Paul has a tender heart. Despite the dust he leaves behind in Pisidian Antioch, he is also heartbroken when the Jewish establishment rejects their own Messiah (Romans 9:3). This describes a great tension in the lives of every mature Jesus-follower. We accept that abuse and persecution are part of spreading the gospel (John 15:20). We walk away when it’s obvious our words aren’t being heard (Mark 6:11). But we mourn those who refuse to hear (Luke 23:34).

Verse 52. And the disciples were filled with joy and with the Holy Spirit.

Paul and Barnabas are in the middle of their first missionary journey. They set off from Syrian Antioch with Barnabas’ cousin, John Mark, and sailed to the island of Cyprus. After traveling the length of the southern shore, they sailed north to the mainland, where John Mark left them and returned to Jerusalem. Paul and Barnabas traveled north, to Pisidian Antioch, near the center of modern-day Asia Minor (Acts 13:1–13).

In Pisidian Antioch, Paul introduced the Jews and God-fearing Gentiles in the synagogue to Jesus, God’s promised Savior. The group wanted to know more, so they agreed to come the next week. To the surprise of the synagogue leaders, practically the entire town showed up. Some Jews and many Gentiles accepted what Paul and Barnabas had to say. The synagogue leaders grew jealous of the attention and tried to convince the crowd they were teaching falsely. Paul and Barnabas declared that if the Jewish establishment would not accept the news of their own Messiah, they would turn to the Gentiles. Incredulous, the synagogue leaders worked with the city’s leading women and men and drove Paul and Barnabas out of town (Acts 13:14–51).

But the opposition can’t stop the news from spreading. There is now a new group of Jesus-followers who share Jesus’ offer of forgiveness with friends and family throughout the district (Acts 13:49). Many of them have training in the Jewish Scriptures, but even those who don’t have the Holy Spirit. Paul and Barnabas are gone, but the Holy Spirit remains.

End of Chapter 13.

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