Bible Study Acts 13: 1-25

 

Commentary of the Book of the Acts of the Apostles

By Dr. Barry L. Jenkins

Text Used: Legacy Standard Bible

Bible Study Acts 13: 1-25

Text:

Barnabas and Saul Sent from Antioch by the Holy Spirit

13 Now there were at Antioch, in the church that was there, prophets and teachers: Barnabas, and Simeon who was called Niger, and Lucius of Cyrene, and Manaen who had been brought up with Herod the tetrarch, and Saul. 2 And while they were ministering to the Lord and fasting, the Holy Spirit said, “Set apart for Me Barnabas and Saul for the work to which I have called them.” 3 Then, when they had fasted and prayed and laid their hands on them, they sent them away.

On Cyprus

4 So, being sent out by the Holy Spirit, they went down to Seleucia and from there they sailed to Cyprus. 5 And when they reached Salamis, they began to proclaim the word of God in the synagogues of the Jews, and they also had John as their helper. 6 And when they had gone through the whole island as far as Paphos, they found a magician, a Jewish false prophet whose name was Bar-Jesus, 7 who was with the proconsul, Sergius Paulus, a man of intelligence. This man summoned Barnabas and Saul and sought to hear the word of God. 8 But Elymas the magician (for so his name is translated) was opposing them, seeking to turn the proconsul away from the faith. 9 But Saul, who was also known as Paul, [a]filled with the Holy Spirit, fixed his gaze on him, 10 and said, “You who are full of all deceit and fraud, you son of the devil, you enemy of all righteousness, will you not cease to make crooked the straight ways of the [b]Lord? 11 Now, behold, the hand of the [c]Lord is upon you, and you will be blind and not see the sun for a time.” And immediately a mist and a darkness fell upon him, and he went about seeking those who would lead him by the hand. 12 Then the proconsul believed when he saw what had happened, being astonished at the teaching of the Lord.

In Pisidian Antioch

13 Now after Paul and his companions set sail from Paphos, they came to Perga in Pamphylia, but John left them and returned to Jerusalem. 14 But going on from Perga, they arrived at Pisidian Antioch. And on the Sabbath day, they went into the synagogue and sat down. 15 And after the reading of the Law and the Prophets the synagogue officials sent to them, saying, “Brothers, if you have any word of exhortation for the people, say it.” 16 So Paul stood up, and motioning with his hand said,

“Men of Israel, and you who fear God, listen: 17 The God of this people Israel chose our fathers and [d]lifted up the people during their stay in the land of Egypt, and with an uplifted arm He led them out from it. 18 And for a period of about forty years He put up with them in the wilderness. 19 And when He destroyed seven nations in the land of Canaan, He distributed their land as an inheritance—all of which took about 450 years. 20 After these things He gave them judges until Samuel the prophet. 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. 22 And after He had removed him, He raised up David to be their king, about whom He also said, bearing witness, ‘I have found David the son of Jesse, a man after My heart, who will do all My [e]will.’ 23 From the seed of this man, according to promise, God has brought to Israel a Savior, Jesus, 24 after John had preached before [f]His coming a baptism of repentance to all the people of Israel. 25 And as John was fulfilling his course, he kept saying, ‘What do you suppose that I am? I am not He. But behold, one is coming after me of whom I am not worthy to untie the sandals of His feet.’

Verse by verse commentary:

Verse 1: “Now there were at Antioch, in the church that was there, prophets and teachers: Barnabas, and Simeon who was called Niger, and Lucius of Cyrene, and Manaen who had been brought up with Herod the tetrarch, and Saul.”

Acts chapter 13 signifies a shift in the book. The initial twelve chapters center on Peter and the early Jewish church in Jerusalem and Judea. The subsequent chapters focus on Paul and the expansion of the Gentile church throughout the Roman Empire, originating from the church in Antioch. Prophets held a vital role in the early church, similar to their significance as noted in 1 Corinthians 12:28 and Ephesians 2:20. Functioning as preachers of God's Word, they were tasked with instructing local congregations in the church's initial stages. Occasionally, they received new revelations that offered practical guidance.  "Niger," meaning "black," likely refers to a dark-skinned man, possibly of African descent. The phrase "who had been brought up with" can also mean "foster-brother." Manean was raised in the household of Herod the Great. The text refers to "Herod the tetrarch," who is identified as Herod Antipas, the Herod mentioned in the Gospels.

Verse 2: “And while they were ministering to 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 Greek word for “ministering” describes priestly service. In Scripture, serving in church leadership is an act of worship to God. This includes offering spiritual sacrifices such as prayer, oversight of the congregation, and the preaching and teaching of the Word. “Fasting” went hand in hand with intense prayer. A persecuted church is a praying church. They have to be.

Verse 3: “Then, when they had fasted and prayed and laid their hands on them, they sent them away.”

Recognizing the Holy Spirit's prior and future work in Barnabas and Saul's mission, the church formally commissioned them by laying hands on them.

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

Seleucia, a significant port city, was located sixteen miles west of Antioch. Cyprus, an island in the Eastern Mediterranean, had substantial Greek and Jewish communities.

Verse 5: “And when they reached Salamis, they began to proclaim the word of God in the synagogues of the Jews, and they also had John as their helper.”

Traveling directly westward approximately 130 miles from Seleucia brought them to the eastern shore of Cyprus. Salamis held the position of the island's most significant city, while Paphos, situated ninety miles to the southwest, served as the provincial capital.

Verse 6: “And when they had gone through the whole island as far as Paphos, they found a magician, a Jewish false prophet whose name was Bar-Jesus,”

The Greek word magos can be translated as "wise man", "sorcerer," or "magician." Although Judaism prohibited sorcery, it still occurred. Bar-Jesus, whose name means "son of Joshua," was in fact a false prophet.

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

The proconsul refers to a Roman official who held the position of provincial governor.

Verse 8: “But Elymas the magician (for so his name is translated) was opposing them, seeking to turn the proconsul away from the faith.”

Elymas, also known as Bar-Jesus, was present in the proconsul's court. He attempted to obstruct Paulus's hearing of the Christian gospel.

Verse 9: “But Saul, who was also known as Paul, filled with the Holy Spirit, fixed his gaze on him,”

Saul, Paul's Jewish name, and Paul, his Roman name likely from his time in Tarsus, are both used by Luke. The conversion of Sergius Paulus, a notable Gentile official, serves as the moment Luke introduces the apostle by his more familiar name to the Gentile audience.

Verse 10: “and said, “You who are full of all deceit and fraud, you son of the devil, you enemy of all righteousness, will you not cease to make crooked the straight ways of the Lord?”

While Paul might have been gentle in some respects, he fiercely condemned opposition he perceived as satanic. We should respond similarly today, recognizing and denouncing such forces with our whole being.

Verse 11: “Now, behold, the hand of the Lord is upon you, and you will be blind and not see the sun for a time.” And immediately a mist and a darkness fell upon him, and he went about seeking those who would lead him by the hand.”

Already in spiritual darkness, he was then subjected to physical darkness. While the New Testament advises against cursing others, and Paul generally didn't curse his adversaries (though 1 Corinthians 16:22 is a notable exception), Acts 13:9 records an instance where, led by the Holy Spirit, he did. Luke documented this event but did not present it as a recommended evangelistic practice.

Verse 12: “Then the proconsul believed when he saw what had happened, being astonished at the teaching of the Lord.”

The New Testament establishes a new basis for recognizing authority: adherence to its doctrine. As 2 John 1:10 states, those who don't follow this teaching should not be welcomed. This doctrine is found within the Word of God, specifically the New Testament. In that era, false prophets could potentially perform healings and other miracles through Satan's power. It's likely this sorcerer employed such deceptive practices. However, Paul's authority derives directly from the Lord Jesus Christ. Through his gospel message, he decisively overcomes the sorcerer. Consequently, Sergius Paulus transitions from spiritual darkness to belief, marveling at the Lord's teachings.

Verse 13: “Now after Paul and his companions set sail from Paphos, they came to Perga in Pamphylia, but John left them and returned to Jerusalem.”

Perga, located five miles inland in the economically disadvantaged Roman province of Pamphylia on the southern coast of Asia Minor (present-day Turkey), was the city mentioned. It was during their time in Perga that John Mark departed from Paul and Barnabas and went back home.

Verse 14: “But going on from Perga, they arrived at Pisidian Antioch. And on the Sabbath day, they went into the synagogue and sat down.”

Leaving Perga, Paul and Barnabas traveled to Pisidian Antioch. Upon arrival on the Sabbath, they entered the synagogue and took their seats.

Verse 15: “And after the reading of the Law and the Prophets the synagogue officials sent to them, saying, ‘Brothers, if you have any word of exhortation for the people, say it.’”

First century synagogue worship typically involved several components: recitation of the Shema (Deuteronomy 6:4), the "Eighteen Blessings" prayer, readings from the Law and the Prophets, an exposition with application (as seen in Luke 4:16–30), and a final blessing.

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

The opening of this passage (“and you who fear God”) suggests the presence of visitors, likely Gentile proselytes to the Jewish faith. 

Verse 17: “The God of this people Israel chose our fathers and lifted up the people during their stay in the land of Egypt, and with an uplifted arm He led them out from it.

Paul's approach mirrors Stephen's before the Sanhedrin: he narrates the history of the nation of Israel.

Verse 18: “And for a period of about forty years He put up with them in the wilderness.”

Paul's presence at Stephen's stoning would have provided him with a vivid and lasting memory of Stephen's powerful presentation of the Gospel. This experience likely included Stephen's courageous defense of his faith, his recounting of Israel's history culminating in the rejection of Jesus, and his final vision of the glorified Christ at the right hand of God. Witnessing Stephen's unwavering conviction in the face of death and the spiritual truths he proclaimed could have deeply impacted Paul, even before his own conversion. Stephen's martyrdom served as a potent example of radical devotion and the transformative power of the Christian message, themes that would later become central to Paul's own ministry and teachings. The memory of Stephen's sermon, his bold claims about Jesus, and his ultimate sacrifice may have lingered in Paul's mind, perhaps contributing to his later reflections and understanding of the Gospel he would so passionately preach.

Verse 19: ”And when He destroyed seven nations in the land of Canaan, He distributed their land as an inheritance—all of which took about 450 years.”

God bestowed a great honor upon the Israelites by destroying seven nations in Canaan and allotting their land to them. This act of divine favor established their possession of the Promised Land.

Verse 20: “After these things He gave them judges until Samuel the prophet.”

Approximately 400 years passed, in addition to the 40 years in the wilderness and Joshua's conquest.

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.”

Having reviewed their history, he will then introduce them to the Savior.

Verse 22: “And after He had removed him, He raised up David to be their king, about whom He also said, bearing witness, ‘I have found David the son of Jesse, a man after My heart, who will do all My will.’”

The designation of David as "a man after My own heart" (1 Samuel 13:14) might seem contradictory given his instances of sin (1 Samuel 11:1–4; 12:9; 21:10–22:1). However, being after God's own heart doesn't imply perfection. Rather, it signifies a heart that acknowledges sin and turns from it in repentance, as exemplified by David in Psalms 32, 38, and 51. 

Verse 23: “From the seed of this man, according to promise, God has brought to Israel a Savior, Jesus,”

Old Testament prophecies foretold the Messiah's lineage from David (2 Samuel 7:12–16; Psalm 132:11; Isaiah 11:10; Jeremiah 23:5). Jesus Christ is the realization of these Old Testament Messianic prophecies.

Verse 24: “after John had preached before His coming a baptism of repentance to all the people of Israel.”

John the Baptist's ministry, characterized by preaching and a baptism of repentance, prepared the people for Jesus' public ministry. As the Messiah's forerunner, John himself acknowledged his role in paving the way.

Verse 25: “And as John was fulfilling his course, he kept saying, ‘What do you suppose that I am? I am not He. But behold, one is coming after me of whom I am not worthy to untie the sandals of His feet.’”

During his impactful and successful ministry, John the Baptist addressed his followers, acknowledging his accomplishments and their engagement. He then posed a crucial question: ‘What do you suppose that I am?’ He clarified that despite their possible belief, he was not the Messiah they anticipated.