Acts Chapter 13

Paul’s First Missionary Journey Begins

A. Barnabas and Saul are Called and Sent by the Holy Spirit

Acts 13:1 – “Now in the church that was at Antioch there were certain prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul.”

The church in Antioch had become the new center of God’s work. Acts 12:25 records that Barnabas, Saul, and John Mark had returned from delivering financial relief to the Jerusalem believers, as foretold by the prophet Agabus during the famine of Claudius Caesar. Now, gathered at Antioch, there were prophets and teachers—men entrusted with expounding God’s Word and declaring His revelation. Among them were Barnabas, a Levite from Cyprus; Simeon called Niger, most likely a black African believer, possibly the same Simon of Cyrene who carried Christ’s cross to Golgotha (Luke 23:26); Lucius of Cyrene, another North African believer; and Manaen, who had grown up with Herod Antipas, the tetrarch who ordered the execution of John the Baptist and mocked Jesus during His trial (Luke 23:7–12). Saul, later called Paul, was also numbered among them.

The diversity of this leadership demonstrates the far-reaching power of the gospel. In one congregation stood men of Jewish, African, Roman, and noble backgrounds, all united by their faith in Christ. Manaen and Herod provide a striking contrast: though raised together, one became a corrupt ruler who rejected God’s truth, while the other became a devoted servant of Jesus Christ. This illustrates that the gospel divides men into two eternal destinies regardless of shared backgrounds or experiences.

Acts 13:2 – “As they ministered to the Lord and fasted, the Holy Spirit said, ‘Now separate to Me Barnabas and Saul for the work to which I have called them.’”

The leaders at Antioch ministered to the Lord with fasting and prayer. The phrase “ministered to the Lord” speaks of worship, praise, and service directed upward to God rather than outward to men. This reflects Romans 12:1, which says, “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.” True ministry begins with devotion to the Lord Himself, not merely with activity for others.

Fasting in this context reveals their earnest desire to seek God’s direction. Likely, they were burdened with the Great Commission and the need to spread the gospel beyond their own city. God answered their prayers by setting apart two of their strongest leaders—Barnabas and Saul—for missionary service. It is significant that the Spirit did not choose lesser or unused men, but the very best of Antioch’s leaders. The Spirit’s words, “Separate to Me,” show that before they could be sent to the nations, they first had to be wholly consecrated to God. Separation unto the Lord always involves separation from competing ties, ambitions, and distractions.

This divine call was not vague or sentimental but specific. The Lord had already revealed Paul’s unique calling through Ananias in Acts 9:15–16: “Go, for he is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel. For I will show him how many things he must suffer for My name’s sake.” Now, the Holy Spirit declares the timing: the work is to begin “now.” God’s calling always comes with both a task and His timetable. Delay or hesitation can hinder obedience, but God’s direction here was immediate and unmistakable.

Furthermore, this passage reminds us that God’s method of reaching the world is through His people. He places burdens on the hearts of His servants and then sends those very servants to meet the needs they pray about. Too often, believers want to pray for revival or missions but expect God to use others. Yet here the Spirit sent the very men who were already seeking Him earnestly. Ephesians 2:10 confirms this principle: “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.”

Acts 13:3 – “Then, having fasted and prayed, and laid hands on them, they sent them away.”

The sending of Barnabas and Saul was marked by deliberate dependence on God. Once again, the believers fasted and prayed, showing that this new work was not undertaken in human strength or presumption but with humility and submission before the Lord. Fasting was not a ritualistic exercise but an outward expression of their inward dependence upon God’s direction and provision. By fasting and praying, the church acknowledged that the mission ahead required divine power and protection beyond human planning.

The laying on of hands was a formal commissioning to service, a symbolic act recognizing God’s call upon Barnabas and Saul. While they were already called and gifted by the Spirit, this action demonstrated unity and confirmation by the local body. It did not bestow authority in itself but affirmed what God had already declared. This pattern would later be seen in the setting apart of elders and deacons, signifying public recognition of God’s choice. It is important to note that Barnabas and Saul were not stepping into ministry for the first time here; they were already faithful servants. This was, however, the beginning of a new phase of ministry—missionary outreach beyond their local congregation.

The verse concludes, “they sent them away.” This is remarkable because, for the first time in recorded church history, a congregation intentionally sent out missionaries to carry the gospel to unreached lands. Before this, many believers were scattered by persecution, preaching the gospel wherever they fled, as described in Acts 8:4: “Therefore those who were scattered went everywhere preaching the word.” Similarly, Acts 11:19 records: “Now those who were scattered after the persecution that arose over Stephen traveled as far as Phoenicia, Cyprus, and Antioch, preaching the word to no one but the Jews only.” Those were what could be called “accidental missionaries,” driven by circumstance rather than formally commissioned. What we see in Antioch is the first deliberate, Spirit-directed, church-supported missionary endeavor.

The very word “missionary” reflects this sending nature. It derives from the Latin word mitto, mittere, meaning “to send,” with missi and missum forming the root of “mission” and “missionary.” This passage, then, marks the beginning of the church’s intentional obedience to the Great Commission (Matthew 28:19–20). The Antioch church acted not out of committee analysis, demographic research, or organizational strategy, but purely out of obedience to the Spirit’s call. This demonstrates the power of Spirit-led missions, where the church recognized God’s hand, confirmed it publicly, and released their best men into the harvest.

B. Ministry in the Cities of Seleucia, Salamis, and Paphos

Acts 13:4 – “So, being sent out by the Holy Spirit, they went down to Seleucia, and from there they sailed to Cyprus.”

The record emphasizes that while the church in Antioch laid hands on Barnabas and Saul and sent them, ultimately it was the Holy Spirit who commissioned and directed them. Human recognition is important, but it is the divine call that makes a ministry eternally effective. Many men have gone forth with human endorsements yet without the Spirit’s calling, producing little that endures. Barnabas and Saul, however, went under both the recognition of the church and the authority of the Spirit.

Their first stop was Seleucia, a port city roughly sixteen miles from Antioch. Scripture does not tell us that they carried out formal ministry there, but it is difficult to imagine that they passed through without bearing witness of Christ. Seleucia was closely tied to Antioch, where there was already a thriving body of believers, and it is reasonable to assume that some Christians were already present there. Even if this was merely the launching point for their voyage, their presence would have brought encouragement to the faithful in that area.

Acts 13:5 – “And when they arrived in Salamis, they preached the word of God in the synagogues of the Jews. They also had John as their assistant.”

Arriving on the east coast of Cyprus, Barnabas and Saul began their mission in Salamis, a city of commerce and activity. We are not told explicitly why they chose Cyprus first, but it is noteworthy that Barnabas was a native of that island, as Acts 4:36 says: “And Joses, who was also named Barnabas by the apostles (which is translated Son of Encouragement), a Levite of the country of Cyprus.” Barnabas would have been familiar with the people, customs, and culture, making Cyprus a natural place to begin.

Their strategy was to go first to the synagogues. This was not only practical but theological. The gospel was “to the Jew first and also to the Greek” (Romans 1:16). The synagogue tradition also provided them with a ready platform. On the Sabbath, it was customary for learned men to be invited to speak, giving Barnabas and Saul many opportunities to proclaim Christ from the Scriptures. This became Paul’s repeated method throughout his missionary journeys.

They also had John Mark with them, serving as their assistant. Acts 12:25 records that he had joined them after their return from Jerusalem. This young man, later the author of the Gospel of Mark, was well-connected to the early church. He was the cousin of Barnabas (Colossians 4:10) and grew up in a household in Jerusalem where believers gathered for prayer (Acts 12:12). Having witnessed firsthand many events of Jesus’ ministry and the early days of the church, Mark was a valuable companion, able to assist practically and to recount what he had seen and known.

Acts 13:6–7 – “Now when they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew whose name was Bar-Jesus, who was with the proconsul, Sergius Paulus, an intelligent man. This man called for Barnabas and Saul and sought to hear the word of God.”

Traveling westward across Cyprus, they came to Paphos, the capital city on the coast. Paphos was infamous for its immorality and idolatry. It was the chief center of worship for the goddess Venus (Aphrodite), and its religion was openly debased. As Spurgeon observed, the shrine of Venus amounted to “the deification of lust.” The moral corruption of the city underscores the darkness into which the gospel was about to shine.

It was here that Barnabas and Saul encountered Bar-Jesus, also called Elymas, a Jewish sorcerer and false prophet who had attached himself to Sergius Paulus, the Roman proconsul. The position of proconsul was significant, for it meant Sergius Paulus was the chief Roman authority over Cyprus, answerable directly to the Senate in Rome. His influence extended over the entire island. Remarkably, he is described as “an intelligent man,” one who was not gullible, but thoughtful and discerning. Despite being surrounded by deception and idolatry, he showed a readiness to seek truth.

Sergius Paulus summoned Barnabas and Saul because he wanted to hear the word of God. This demonstrates that even in the midst of paganism and corruption, God was already stirring hearts and preparing a way for the gospel. The desire of a Roman governor to hear the truth of Christ was no small matter. Here we see God orchestrating an open door: the apostles’ faithful preaching in synagogues and towns led to an audience with one of the highest-ranking officials of the island. The hand of providence was evident—while Satan had positioned a false prophet beside Sergius Paulus, God had placed His messengers directly before him to proclaim the truth.

Acts 13:8–12 – “But Elymas the sorcerer (for so his name is translated) withstood them, seeking to turn the proconsul away from the faith. Then Saul, who also is called Paul, filled with the Holy Spirit, looked intently at him and said, ‘O full of all deceit and all fraud, you son of the devil, you enemy of all righteousness, will you not cease perverting the straight ways of the Lord? And now, indeed, the hand of the Lord is upon you, and you shall be blind, not seeing the sun for a time.’ And immediately a dark mist fell on him, and he went around seeking someone to lead him by the hand. Then the proconsul believed, when he saw what had been done, being astonished at the teaching of the Lord.”

Opposition quickly arose in the person of Elymas, the sorcerer. His true name was Bar-Jesus, which means “son of Jesus,” but Luke, under the Spirit’s inspiration, avoids calling him by that name, choosing instead to use his translated name, Elymas, meaning “sorcerer” or “wise one.” This false prophet, attached to Sergius Paulus as an advisor, sought to resist the gospel and turn the proconsul away from the faith. This pattern is consistent throughout Scripture: when God opens a door, Satan attempts to oppose it. As Charles Spurgeon wisely noted, “Wherever there is likely to be great success, the open door and the opposing adversaries will both be found. A boy cannot get his kite up without wind, nor without a wind which drives against his kite.” The very presence of opposition is often proof that God’s work is advancing.

Here the text notes the transition: “Then Saul, who also is called Paul.” This is the first time Luke uses Paul’s Roman name consistently. Saul, his Hebrew name, was given in honor of Israel’s first king. Paul, his Latin name, meant “little” and would have been recognized throughout the Greco-Roman world. Because Paul was a Roman citizen from birth, he carried both names, and from this point forward he is identified by the name that connected him most effectively to his Gentile mission. Lenski explains that when his family called him, it was “Saul, Saul,” but among his Greek and Roman peers, it was “Paul, Paul.” The Spirit’s deliberate switch at this moment reflects the unfolding of Paul’s calling: he was now stepping into his identity as apostle to the Gentiles.

Luke carefully records that Paul was “filled with the Holy Spirit.” The authority of his response did not come from personal outrage but from divine empowerment. Looking intently at Elymas, Paul discerned his true nature: “O full of all deceit and all fraud, you son of the devil, you enemy of all righteousness.” This rebuke unmasked the sorcerer for what he was—an agent of Satan standing in the way of truth. The phrase “perverting the straight ways of the Lord” shows that Elymas was twisting God’s truth into lies, attempting to block Sergius Paulus from receiving salvation. Such opposition provoked the sternest words, for Scripture reserves its harshest judgments for those who hinder others from coming to God.

Paul then pronounced God’s judgment: “And now, indeed, the hand of the Lord is upon you, and you shall be blind, not seeing the sun for a time.” Immediately a dark mist fell upon Elymas, and he groped about, seeking someone to lead him by the hand. This physical blindness mirrored his spiritual blindness. Paul himself knew this experience intimately. On the road to Damascus, he was struck blind for three days until Ananias restored his sight (Acts 9:9). In Elymas’ case, the blindness served as both punishment and symbol—his heart was darkened, and his rebellion against the truth left him stumbling without direction. Tragically, unlike Paul, there is no record that Elymas ever repented.

The impact of this event was profound. “Then the proconsul believed, when he saw what had been done, being astonished at the teaching of the Lord.” The miracle confirmed the truth of the gospel, but it was the teaching—the doctrines of the Lord Jesus Christ—that astonished Sergius Paulus and brought him to faith. The miracle opened his eyes, but the message transformed his heart. The Spirit highlights this distinction: faith comes by hearing the word of God (Romans 10:17), not merely by witnessing signs. Miracles may support the message, but salvation rests on the truth of Christ crucified and risen.

Paul’s severity toward Elymas was not cruelty but love for Sergius Paulus, whose eternal destiny was at stake. As G. Campbell Morgan remarked, “It must be the heart that loves Sergius Paulus that speaks in anger to Elymas the sorcerer.” Those who choose spiritual ruin for themselves commit a great sin, but those who hinder others compound their guilt. Paul stood courageously, confronting falsehood head-on, and in doing so he modeled the conviction required of gospel ministers. The proconsul, an intelligent and discerning leader, recognized both the reality of divine judgment on Elymas and the power of the gospel of Christ, and so he believed.

Acts 13:13 – “Now when Paul and his party set sail from Paphos, they came to Perga in Pamphylia; and John, departing from them, returned to Jerusalem.”

This verse marks a turning point in the narrative of Acts. Up to this point, Luke has spoken of “Barnabas and Saul” (Acts 13:2, 7), but now he writes of “Paul and his party.” The leadership of Paul is now unmistakable. Barnabas, once the more prominent figure, now gladly takes the supportive role, allowing Paul to emerge as the clear leader of the mission. This shift is not a matter of rivalry but of divine appointment, for the Lord had set Paul apart as a chosen vessel to bear His name before Gentiles, kings, and the children of Israel (Acts 9:15). From this moment forward, the record consistently speaks of Paul first, signifying his Spirit-directed role as leader of the missionary team.

The team sailed north from Paphos on Cyprus and landed at Perga, a city in Pamphylia on the southern coast of what is now modern Turkey. Perga was known for its worship of Artemis, the goddess of fertility, and like many cities in the region, it was steeped in paganism. Luke does not record that Paul and Barnabas engaged in significant ministry here at this time, though they later revisited the city on their return journey (Acts 14:25). It may be that they passed through quickly, pressing onward to Antioch in Pisidia, where a major opportunity awaited.

It is here that John Mark departs from the mission. Luke simply states, “and John, departing from them, returned to Jerusalem.” Scripture does not explain his reason, leaving room for speculation. Some suggest homesickness or discouragement, others that he feared the perilous journey through the rugged Taurus mountains ahead, a region known for bandits and danger. Others believe he may have struggled with the changing leadership, as Barnabas (his cousin according to Colossians 4:10) gave way to Paul. Paul himself hints in Galatians 4:13 that he suffered physical infirmities during this time, possibly discouraging John Mark, who may have doubted Paul’s strength to lead.

Whatever the cause, Paul took John Mark’s departure as desertion. This became a point of contention later when Barnabas desired to take Mark again on the second missionary journey, but Paul refused, saying in Acts 15:38 that Mark had “departed from them in Pamphylia, and had not gone with them to the work.” Their disagreement was so sharp that Paul and Barnabas separated, Barnabas taking Mark and sailing to Cyprus, while Paul chose Silas and continued through Syria and Cilicia (Acts 15:39–41). This sobering reminder shows that even the greatest apostles faced relational tensions and disappointments in ministry. These were real men with real struggles, and yet God worked through them despite their conflicts.

Thankfully, the story of John Mark did not end in failure. Though Paul lost confidence in him for a time, later reconciliation took place. In Colossians 4:10, Paul referred to Mark as a fellow worker. In Philemon 24, Mark is listed among Paul’s faithful companions. Most movingly, in Paul’s final letter before his martyrdom, he wrote to Timothy, “Get Mark and bring him with you, for he is useful to me for ministry” (2 Timothy 4:11). The man who once abandoned the work was later restored and proved faithful, eventually becoming the writer of the Gospel of Mark. This is a reminder that failure is not final for the believer who returns in humility and faithfulness.

C. The Sermon at Pisidian Antioch

Acts 13:14–15 – “But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath day and sat down. And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, ‘Men and brethren, if you have any word of exhortation for the people, say on.’”

Leaving Perga, Paul and his companions traveled inland roughly 135 miles to Antioch in Pisidia, a Roman colony situated at about 3,600 feet above sea level. The journey itself would have been arduous, crossing mountainous terrain notorious for bandits. Scholars have suggested that Paul’s physical affliction mentioned in Galatians 4:13—“You know that because of physical infirmity I preached the gospel to you at the first”—may have originated in this region. Some believe he contracted malaria in the low coastal plains of Pamphylia and moved into the healthier mountain climate for relief. Whether or not this is the case, Paul pressed forward despite hardship, modeling a ministry that was not hindered by bodily weakness but strengthened in dependence upon God.

As was his custom, Paul entered the synagogue on the Sabbath day. The first-century synagogue service followed a consistent pattern: prayers, a reading from the Law (the Torah), followed by a reading from the Prophets. Afterward, visiting teachers or men of reputation were often invited to give an exhortation. Thus, the rulers of the synagogue extended a customary invitation: “Men and brethren, if you have any word of exhortation for the people, say on.” This providential opportunity gave Paul the perfect platform to preach Christ, beginning with Israel’s history and culminating in the Savior.

Acts 13:16–23 – “Then Paul stood up, and motioning with his hand said, ‘Men of Israel, and you who fear God, listen: The God of this people Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an uplifted arm He brought them out of it. Now for a time of about forty years He put up with their ways in the wilderness. And when He had destroyed seven nations in the land of Canaan, He distributed their land to them by allotment. After that He gave them judges for about four hundred and fifty years, until Samuel the prophet. And afterward they asked for a king; so God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. And when He had removed him, He raised up for them David as king, to whom also He gave testimony and said, “I have found David the son of Jesse, a man after My own heart, who will do all My will.” From this man’s seed, according to the promise, God raised up for Israel a Savior—Jesus.’”

Paul stood up, signaling that he was about to give an authoritative word, and addressed both Jews and Gentile God-fearers. He traced Israel’s history as a demonstration of God’s sovereign hand at work. God chose the patriarchs, Abraham, Isaac, and Jacob, and exalted their descendants even when they were strangers in Egypt. With an uplifted arm, He brought them out in the Exodus, proving His power to redeem. Yet during their wilderness wanderings, God “put up with their ways” for forty years, showing His longsuffering patience despite their rebellion.

Paul reminded them that God destroyed seven nations in Canaan, fulfilling His promise by allotting the land to Israel. Afterward, God gave them judges for about 450 years, until Samuel the prophet, a transitional figure from the era of judges to the monarchy. Israel then demanded a king, and God gave them Saul, the son of Kish from the tribe of Benjamin, who reigned forty years. Yet Saul’s disobedience led to his removal, and God raised up David, to whom He gave this testimony: “I have found David the son of Jesse, a man after My own heart, who will do all My will” (1 Samuel 13:14).

From David’s seed, Paul declared, God fulfilled His promise by raising up for Israel a Savior—Jesus. This survey of Israel’s history was not a mere recounting of past events but a redemptive framework pointing to Christ. God’s covenant with Abraham, His deliverance in Egypt, His gift of the Law, His conquest of Canaan, His provision of judges, and His establishment of the monarchy—all of it led toward the arrival of the promised Messiah. History itself, Paul declared, has Christ at its center. Jesus is the goal of God’s redemptive plan, the fulfillment of His promises, and the climax of Israel’s story.

This introduction set the stage for Paul’s central message: that the long-awaited Savior had come, not only for Israel but for all who believe. Just as Stephen had surveyed Israel’s history in Acts 7 before declaring the rejection of Christ, Paul now used Israel’s history to reveal the fulfillment of God’s promises in Jesus Christ.

Acts 13:24–29 – “After John had first preached, before His coming, the baptism of repentance to all the people of Israel. And as John was finishing his course, he said, ‘Who do you think I am? I am not He. But behold, there comes One after me, the sandals of whose feet I am not worthy to loose.’ Men and brethren, sons of the family of Abraham, and those among you who fear God, to you the word of this salvation has been sent. For those who dwell in Jerusalem, and their rulers, because they did not know Him, nor even the voices of the Prophets which are read every Sabbath, have fulfilled them in condemning Him. And though they found no cause for death in Him, they asked Pilate that He should be put to death. Now when they had fulfilled all that was written concerning Him, they took Him down from the tree and laid Him in a tomb.”

Paul used John the Baptist as an example of right response to Jesus. John’s ministry was one of preparation—he preached the baptism of repentance to Israel, calling the people to turn from sin and be ready for the Messiah. Yet even in the height of his influence, John clearly testified that he was not the Christ. He humbled himself, declaring, “But behold, there comes One after me, the sandals of whose feet I am not worthy to loose.” In that culture, the loosening of sandals was considered such a menial task that even disciples were not required to do it for their rabbis. By saying he was unworthy even of this lowly service, John exalted Christ as infinitely greater, affirming His deity and lordship.

Paul then turned to those in Jerusalem, exposing how their leaders had tragically responded in the opposite way. Though they heard the Law and the Prophets read every Sabbath, they failed to recognize the One to whom those Scriptures pointed. By condemning Jesus, they fulfilled the very prophecies they did not understand. Though Pilate declared repeatedly that he found no fault in Christ (John 19:4, 6), they demanded His death. Thus they fulfilled Isaiah 53 and Psalm 22, which foretold the suffering of the Messiah. Paul noted that “they took Him down from the tree and laid Him in a tomb.” By calling the cross a tree, Paul connected Jesus’ death to Deuteronomy 21:22–23, where one hanged on a tree was under God’s curse. In Galatians 3:13 Paul later explained the meaning: “Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, ‘Cursed is everyone who hangs on a tree’).” Jesus bore the curse we deserved so that God’s blessing could come upon us.

Acts 13:30–37 – “But God raised Him from the dead. He was seen for many days by those who came up with Him from Galilee to Jerusalem, who are His witnesses to the people. And we declare to you glad tidings—that promise which was made to the fathers. God has fulfilled this for us their children, in that He has raised up Jesus. As it is also written in the second Psalm: ‘You are My Son, Today I have begotten You.’ And that He raised Him from the dead, no more to return to corruption, He has spoken thus: ‘I will give you the sure mercies of David.’ Therefore He also says in another Psalm: ‘You will not allow Your Holy One to see corruption.’ For David, after he had served his own generation by the will of God, fell asleep, was buried with his fathers, and saw corruption; but He whom God raised up saw no corruption.”

After recounting Jesus’ rejection and death, Paul declared the triumphant reversal: “But God raised Him from the dead.” These words form the heart of the gospel. Man condemned Christ to death, but God raised Him to life. Sin and rebellion did their worst, but God’s power and grace were greater. The resurrection was not a vague spiritual claim but a historical fact, verified by many witnesses who had traveled with Jesus from Galilee to Jerusalem and saw Him alive after His crucifixion. Christianity is not built on abstract philosophy but on historical events—on the life, death, and resurrection of Jesus Christ.

Paul then tied the resurrection directly to God’s promises. This was the fulfillment of what the fathers had longed for. Quoting Psalm 2:7, “You are My Son, Today I have begotten You,” Paul showed that the resurrection confirmed Jesus as the unique Son of God. The phrase does not mean Jesus became the Son at the resurrection, but rather that His Sonship was powerfully declared through His rising from the dead (Romans 1:4). Paul then cited Isaiah 55:3: “I will give you the sure mercies of David.” This refers to God’s covenant with David, promising a descendant whose throne would be established forever (2 Samuel 7:12–16). That promise finds its fulfillment in the risen Christ, who reigns eternally and brings the covenant blessings to His people.

Paul also quoted Psalm 16:10: “You will not allow Your Holy One to see corruption.” This psalm could not ultimately apply to David, for David died, was buried, and saw decay. Instead, it was a prophecy fulfilled in Christ. Jesus truly died, but His body never decayed. On the third day He rose, proving He is the incorruptible Holy One of God. Thus Paul demonstrated from Scripture that the resurrection was not a surprising twist but the very center of God’s redemptive plan.

Acts 13:38–41 – “Therefore let it be known to you, brethren, that through this Man is preached to you the forgiveness of sins; and by Him everyone who believes is justified from all things from which you could not be justified by the law of Moses. Beware therefore, lest what has been spoken in the prophets come upon you: ‘Behold, you despisers, Marvel and perish! For I work a work in your days, A work which you will by no means believe, Though one were to declare it to you.’”

After tracing Israel’s history, pointing to Jesus as the promised Savior, and declaring His death and resurrection, Paul concluded with both a promise and a warning. The promise is glorious: “through this Man is preached to you the forgiveness of sins.” Forgiveness is not offered through works, religion, or law-keeping but through the person and work of Jesus Christ. Paul presses the truth that forgiveness is not earned but freely given in Christ. This forgiveness is full and final, covering all sins—past, present, and future—for those who believe.

Paul also declared that by Jesus, “everyone who believes is justified from all things from which you could not be justified by the law of Moses.” Forgiveness addresses the removal of sin’s guilt, but justification goes even further. Justification means being declared righteous before God, clothed in the righteousness of Christ Himself. Forgiveness takes away the negative, but justification adds the positive—placing Christ’s perfect record on the believer’s account. This is something the law could never do. As Paul later wrote in Galatians 2:16, “knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified.”

Here Paul anticipated the very issues he would soon address in his letter to the Galatians. Many desired to return to the law, seeking a salvation of their own making. Yet the law could only expose sin; it could never remove it (Romans 3:20). To insist on earning salvation is to rob God of glory and exalt self. Salvation is by grace alone, through faith alone, in Christ alone. As Paul wrote in Ephesians 2:8–9, “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.”

Paul then gave a sober warning. Quoting Habakkuk 1:5, he said, “Beware therefore, lest what has been spoken in the prophets come upon you: ‘Behold, you despisers, Marvel and perish! For I work a work in your days, A work which you will by no means believe, Though one were to declare it to you.’” In Habakkuk’s day, the prophecy warned of God’s judgment through the Chaldeans. Paul now applied it spiritually to those who despised Christ’s offer of salvation. To reject the gospel is to invite certain destruction, for unbelief always leads to judgment. The warning makes clear that God’s grace does not nullify His justice—those who refuse the Son will face the wrath of God.

Paul’s warning also connects his sermon with those of Peter and Stephen. Like Peter on Pentecost, Paul proclaimed forgiveness through Christ and warned of judgment for unbelief. And like Stephen in Acts 7, Paul reminded his audience of Israel’s history of rejecting God’s messengers. It is possible that Stephen’s sermon, which Paul heard as a persecutor, still echoed in his heart as he now stood in Stephen’s place declaring the same Christ. The consistency of the gospel message—whether preached by Peter, Stephen, or Paul—underscores its divine origin.

D. The Response to the Sermon at Pisidian Antioch

Acts 13:42–43 – “So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath. Now when the congregation had broken up, many of the Jews and devout proselytes followed Paul and Barnabas, who, speaking to them, persuaded them to continue in the grace of God.”

The immediate response to Paul’s preaching was one of hunger and eagerness, especially among the Gentiles. After centuries of being treated as outsiders, the Gentiles now heard the astounding truth that forgiveness and justification were available to them directly through Christ, without having to become Jewish proselytes. They begged that Paul and Barnabas preach again the next Sabbath. Luke highlights their response because it demonstrates the gospel’s power to reach across cultural and religious barriers.

Some of the Jews also responded positively, as well as many devout proselytes (Gentile converts to Judaism). They followed Paul and Barnabas after the synagogue service, seeking further conversation and instruction. Paul and Barnabas encouraged them to “continue in the grace of God,” showing that these hearers had already believed and begun to experience grace. The exhortation was not merely to begin in grace but to remain in it. Far too often, people receive grace as the starting point and then attempt to shift back into legalism, self-effort, or ritual. But grace is not only the entryway to salvation; it is the foundation and sustaining power of the Christian life. As Paul later told the Galatians, “Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh?” (Galatians 3:3). The response at Pisidian Antioch thus underscores the gospel’s immediate impact and the necessity of perseverance in grace.

Acts 13:44–45 – “On the next Sabbath almost the whole city came together to hear the word of God. But when the Jews saw the multitudes, they were filled with envy; and contradicting and blaspheming, they opposed the things spoken by Paul.”

By the following Sabbath, word had spread throughout the city, and nearly the whole population turned out to hear Paul and Barnabas proclaim God’s word. This scene demonstrates the magnetic power of the gospel. While curiosity may have played a role, Luke emphasizes that what drew the crowds was not entertainment, spectacle, or novelty, but “the word of God.” Four times in this section (Acts 13:44, 46, 48, 49), Luke stresses the centrality of the Word. The attraction was the living message of Christ, not the personalities of the preachers.

Yet this success stirred fierce opposition. The Jewish leaders, seeing the great crowds, were moved not by zeal for truth but by envy. They could not bear the thought that the Gentiles, long considered outsiders, might share equally in the blessings of God’s covenant. Their jealousy exposed their hearts: they desired to preserve their privileged position rather than rejoice in God’s grace reaching the nations. Envy turned to hostility, and they began contradicting Paul and even blaspheming, speaking abusively about Jesus.

Their rejection may seem shocking, given their heritage and expectation of the Messiah, but their resistance was rooted in pride and exclusivism. They could not accept that Jesus had come to be Savior of both Jew and Gentile on equal terms. As Matthew Henry observed, many reject Christ not because His claims are unclear, but because His gospel demands humility, reconciliation, and equality among people they would rather despise. To accept Christ would mean to lay aside bitterness, prejudice, and control—something many hearts are unwilling to do.

Acts 13:46–48 – “Then Paul and Barnabas grew bold and said, ‘It was necessary that the word of God should be spoken to you first; but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles. For so the Lord has commanded us: “I have set you as a light to the Gentiles, That you should be for salvation to the ends of the earth.”’ Now when the Gentiles heard this, they were glad and glorified the word of the Lord. And as many as had been appointed to eternal life believed.”

The rejection by many Jews in Pisidian Antioch did not cause Paul and Barnabas to retreat into silence. Instead, they “grew bold” in their proclamation. This boldness was not human stubbornness but Spirit-empowered courage, a zeal that would not allow the truth about Jesus to go unanswered in the face of contradiction. They affirmed that it was “necessary that the word of God should be spoken to you first.” This was consistent with the divine order of salvation: the gospel was to the Jew first and then to the Gentile (Romans 1:16). Israel was given the first privilege of hearing the message of their Messiah, but privilege also carries responsibility.

By rejecting the gospel, Paul declared, they had “judged [themselves] unworthy of everlasting life.” This was not Paul condemning them against their will; rather, they condemned themselves by refusing the very salvation offered to them. To reject Christ is to reject eternal life itself. In response, Paul and Barnabas announced their turning to the Gentiles, citing the prophecy of Isaiah 49:6: “I have set you as a light to the Gentiles, That you should be for salvation to the ends of the earth.” This was not a change of plan but the unfolding of God’s eternal design. The Servant of the Lord, the Messiah, was always intended to bring light not only to Israel but to the nations.

When the Gentiles heard this, they “were glad and glorified the word of the Lord.” For those who had long been treated as second-class outsiders, it was astonishing news that salvation was freely offered to them through Christ. They received the message with joy, glorifying God for His grace. Luke notes, “as many as had been appointed to eternal life believed.” This statement underscores the sovereignty of God in salvation. While the gospel invitation is open to all, those who believe are those whom God, in His grace, has appointed to eternal life. Election and human response are not in conflict but work together: God ordains the end and the means, drawing people to faith in Christ, yet each one must believe personally.

Paul also demonstrated wisdom in this shift. Though he never ceased to love Israel—later writing in Romans 10:1, “Brethren, my heart’s desire and prayer to God for Israel is that they may be saved”—he did not waste his ministry attempting to persuade hardened hearts. Instead, he focused his time on open and receptive hearts, a pattern of evangelism that shows discernment and obedience to God’s direction.

Acts 13:49–50 – “And the word of the Lord was being spread throughout all the region. But the Jews stirred up the devout and prominent women and the chief men of the city, raised up persecution against Paul and Barnabas, and expelled them from their region.”

Despite opposition, “the word of the Lord was being spread throughout all the region.” The gospel spread not only through Paul and Barnabas’ direct preaching but through the new believers who carried the message into their daily lives. Remarkably, this church was born within just a week. On one Sabbath, Paul preached in the synagogue, and a number responded. By the following Sabbath, the entire city turned out, resulting in both strong opposition and genuine conversions. Out of this brief but powerful ministry, a lasting church was planted—one that endured for centuries and became a base for the spread of the gospel throughout the region. This shows that God can do profound and lasting work in a very short time when His Spirit moves with power.

Yet opposition quickly rose. The Jewish leaders, unable to counter Paul’s arguments, resorted to stirring up influential citizens against them. They enlisted the support of “devout and prominent women”—likely women of social and religious standing in the city—and “the chief men” who held political authority. With their influence, they orchestrated persecution against Paul and Barnabas and eventually expelled them from the region. This reveals a familiar pattern: wherever there is revival, Satan also revives his efforts to hinder the work. The gospel never advances uncontested, but opposition often testifies to its very effectiveness.

Acts 13:51–52 – “But they shook off the dust from their feet against them, and came to Iconium. And the disciples were filled with joy and with the Holy Spirit.”

When Paul and Barnabas were expelled from Pisidian Antioch, they did not leave silently. Luke records that “they shook off the dust from their feet against them.” This symbolic act carried deep meaning. Among the Jews, when one traveled through Gentile territory, it was customary upon leaving to shake the dust from one’s sandals, signifying separation from defilement and a refusal to carry anything unclean from that place. Paul and Barnabas now applied that same symbolism to these Jewish leaders who had rejected Christ. By doing so, they treated the city as if it were a pagan stronghold opposed to God. It was a bold declaration that rejecting the gospel placed them outside the blessings of God’s covenant, no better than Gentiles in unbelief.

This act also demonstrated that Paul and Barnabas understood the true source of rejection. They did not interpret opposition as failure on their part or a flaw in their message. The fault lay with those who resisted the truth. This gave them freedom to move on without guilt or despair. Jesus Himself had commanded this practice in Matthew 10:14: “And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet.” Paul and Barnabas obeyed this instruction, showing that their loyalty was to Christ’s commission, not to human approval.

From Antioch they traveled to Iconium, another significant city of the region. Their determination is striking. Many would have been tempted to quit after facing persecution and expulsion, but Paul and Barnabas pressed forward. Their resolve reflects a key truth: rejection does not nullify the mission. Whenever the gospel meets hardened hearts, God opens doors elsewhere. As Paul later wrote in 2 Timothy 2:9, “But the word of God is not chained.”

Remarkably, Luke concludes by noting that “the disciples were filled with joy and with the Holy Spirit.” Though the apostles faced hostility, the new believers in Pisidian Antioch overflowed with joy. This joy was not natural but supernatural, produced by the indwelling Spirit. It was joy that stood in stark contrast to the external circumstances of opposition and persecution. Here we see the fulfillment of Jesus’ words in John 16:22: “Therefore you now have sorrow; but I will see you again and your heart will rejoice, and your joy no one will take from you.” True Christian joy rests in Christ and is untouched by external pressures.

Paul himself later commanded believers to “be filled with the Spirit” (Ephesians 5:18) and to “rejoice in the Lord always” (Philippians 4:4). His example here shows that he lived these truths even in the midst of hardship. As Adam Clarke observed, “The happiness of a genuine Christian lies far beyond the reach of earthly disturbances, and is not affected by the changes and chances to which mortal things are exposed. The martyrs were more happy in the flames than their persecutors could be on their beds of down.” Such was the reality in Antioch of Pisidia: though opposition forced the missionaries to leave, the new church remained vibrant, marked by Spirit-filled joy.