FORGIVENESS Saves You-Acts 13

“…through Jesus the forgiveness of sins is proclaimed to you” (Ac 13:38).

1. How has the fulfillment of Acts 1:8 played out so far (Ac 5:28; 8:1, 5-8, 12, 25, 26-38; 9:15; 10:1ff)? How is Acts 13 the midpoint / turning point of Acts? What is the difference between “the church in Jerusalem” (Ac 11:22) and “the church at Antioch” (Ac 13:1a)? What is the definition of the “church” [ekklesia]?
2. What does the listed order of the “prophets and teachers” suggest (Ac 13:1-2, 42, 46; 14:1)? What do we know about them (Ac 4:36-37; 9:26-27; Lk 23:26; Mt 14:1-2, 10; Mk 6:27; Lk 9:9)?
3. What were they doing [leitourgeō – liturgy] (Ac 13:2a)? Who “set apart” Barnabas and Saul (Ac 13:2b) and who “sent” them off (Ac 13:3-4a)? Why were they sent out (Ac 13:5; 11:26; 9:15; 1:8)? What does this reveal about God (Gen 12:2-3; Lk 19:10; Jn 20:21)?
   • • Are all Christians “set apart” and “called” to be “sent” to the nations in some fashion or another (Ac 13:2-3)? Do you have a personal sense of being “chosen” (Jn 15:16), “called,” “set apart” and “sent“? [What modern day countries did Paul travel to in his extraordinary triple journeys?]
4. Where is Seleucia, Cyprus, Salamis and Paphos (Ac 13:4, 5, 6)? What did Paul do first (Ac 13:5)? Is this his regular practice (Ac 13:14; 14:1; 17:1, 10, 17; 18:4, 19; 19:8; Rom 1:16)? Who is John (Ac 13:5; 12:12, 25; Col 4:10)? What is his role? What did he eventually do (Ac 13:13)?
5. How is Bar-Jesus/Elymas described (Ac 13:6-7; Dt 18:22; Mt 7:15)? Why did he oppose Barnabas and Paul (Ac 13:8)? Why was Paul so harsh with him (Ac 13:9-11)? How did the curse also suggest God’s mercy (Ac 13:11; 9:8-9)? Should Christians be so harsh (Mt 23:13-15; 18:6)? Can you? Was the proconsul converted (Ac 13:12; 8:13)? Why was Saul called Paul from this point forth (Ac 13:9, 13, etc.)?
6. Where is Perga in Pamphylia and Pisidian Antioch (Ac 13:13-14)? [Pisidian Antioch is about 200 miles west from Tarsus and further inland.]
   • Where does Paul begin in his review of salvation history (Ac 13:17-20)? 
   • How did the monarchy come about (Ac 13:21-22)? 
   • What is the crucial point in salvation history (Ac 13:23)? 
   • What 2 things did John the Baptist do (Ac 13:24-25)? 
   • For whom is this message [logos] of salvation (Ac 13:26, 16)? 
   • How did the Jerusalem residents and leaders fail (Ac 13:27-29)? 
   • Did their failure thwart or hinder God’s salvation plan (Ac 13:27, 30-31; 2:23-24)?
   • What is the good news and the main subject, main point, which was promised to the Jewish ancestors of God (Ac 13:32-35; Ps 2:7; Isa 55:3; Ps 16:10)? How is this the sure sign that Jesus is the Messiah?
7. After Paul preached the gospel, how did he exhort his audience (Ac 13:38-39)? What is his warning (Ac 13:40-41)? How was the initial response (Ac 13:42-49)? The subsequent response (Ac 13:50)? Paul and Barnabas’ response (Ac 13:51)? The result among the disciples (Ac 13:52)?

• Do you expect to advance the gospel without opposition, difficulty, problems and confrontation (Ac 13:8, 9-11)? How do you respond to skeptics and the superstitious?
• Do you know how to tailor your gospel message according to your audience (Ac 13:16)? Set up signposts (Ac 13:22)?  How was Paul’s speech similar to yet different from that of Stephen in Acts 7? From Peter in Acts 2?
• How is Jesus your “Savior” or “rescuer” (Ac 13:23)?
• How would you compare what you are set apart and sent to do with what Jesus was set apart and sent to do?

Jerusalem to Antioch, Peter to Paul, Saul [his name among Jews] to Paul [his name from Acts 13:9 to symbolize that he is the missionary to the Gentiles]. Acts 13, in broad terms, marks a change, a shift of focus and energy from Jerusalem and Peter (1-12) to Antioch and Paul, and a concentration on the Gentile churches (13-28). It is the midpoint of Acts and the goal pointed to from the promise that the gospel will go “to the ends of the earth” (Ac 1:8). According to his commission as God’s chosen instrument “to proclaim [Jesus’] name to the Gentiles and their kings and to the people of Israel” (Ac 9:15-16), Paul assumes this role, yet the major actor and catalyst of all that happens in this salvation historical drama is God in the person of the Holy Spirit. 

The 1st Missionary Journey (13:1-14:28). Departure from Antioch (Ac 13:1-3). Return to Antioch (Ac 14:26-28). [A.D. 46-48]. Ekklesia [church] is a Greek word defined as “a called–out assembly or congregation.”

1. The Commissioning (13:1-3). Barnabas and Saul are sent out from Antioch (13:1-4). The call to mission. The release of Barnabas and Saul from Antioch in Syria.
2. Barnabas and Saul in Cyprus (13:4-12); the Mission to Cyprus; the Word in Cyprus; evangelism in Cyprus. Paul, before his Damascus road experience used to be like Elymus; now he is like Jesus. Seleucia (Ac 13:4) is 16 miles from Antioch. Cyprus is 100 miles SW of Seleucia and where Barnabas grew up (Ac 4:36).
   • Satan uses religion and religious systems to deceive people more than anything else (Ac 13:8).
   • Paul (Ac 13:9) is
     • a Roman legally,
     • a Greek culturally,
     • a Jew religiously, and now he is
     • a Christian by the grace of God (1 Cor 15:10).
3. Paul and Barnabas in Pisidian Antioch [PA] (13:13-52); the mission to PA; the Word in PA; evangelism in the synagogue at PA. Paul’s 1st recorded sermon in Acts; his synagogue speech. [Compared to Stephen’s speech (Acts 7), Paul is not dealing with Israel’s recalcitrance but with the blessings and promised benefits God has bestowed on Israel from time to time. Paul’s is a more theocentric speech, while Stephen’s is more ecclesiocentric. Paul’s focus is on the Jews’ election–alluding to the patriarchs (Ac 13:17a)–and the formative events of the exodus (Ac 13:17b-18). Most striking is the omission of any real attention being paid to Moses, unlike Stephen’s speech. This was followed by the conquest of Canaan (Ac 13:19-20; Dt 7:1).
   • The journey from Paphos to Pisidian Antioch (13:13-14a). From Papos, Cyprus to Perga in the province of Pamphilia is a 100 mile boat trip. PA is 90 miles north and uphill–3,600 feet above sea level–from Perga. John Mark returns home to Jerusalem. [The capital of Syria, Antioch, was named after Antiochus, father of the city’s founder, King Seleucus I (reigned 305–281 BC); this name became dynastic and many Seleucid kings bore it. 17 ancient cities in Turkey were named Antioch, but only 2 are remembered by any but scholars: Antakya (ancient Antioch, Syria) and Antioch in Pisidia, Asia Minor.]
   • The setting: the synagogue (13:14b-15).
   1. The sermon’s introduction: the OT preparation (13:16-25). The election of Israel and David.
      1. Survey of history from the patriarchs to David (13:16-22). Historical retrospection (Psalm 94, 97, 107).
      2. Fulfillment in Jesus and John the Baptist (13:23-25). Jesus is the royal Messiah fulfilling all the hopes of the nation in himself.
   2. The sermon’s focus: the death and resurrection of Jesus (13:26-37). Jesus the fulfiller of the promise to David.
      1. The salvific effects of the death and resurrection for humankind is the central part of every sermon in Acts (13:26-31).
      2. 3 passages showing the implications of Jesus’ resurrection (13:32-37).
         1. Jesus is enthroned in heaven as the eternal Son of God (Ps 2:7).
         2. The “holy and sure blessings” (Isa 55:3) are given 1st to the risen Christ and then to the new Israel as the covenant people of God.
         3. Proof of the eternal nature made to his people is the indestructible body which would never “see decay” (Ps 16:10; Ac 13:37).
   3. The sermon’s conclusion: Call to repentance and faith in Christ; the choice between life and death; a promise and a warning relating to eternal life (13:38-41). The challenge not to miss out on the salvation available through Jesus. Nothing could be more important than their response to this call to salvation.
   4. The sermon’s consequences: a mixed reaction; division among the people (13:42-52). Turning to the Gentiles and filled with joy (Ac 13:51-52).
      1. The 1st response to the message is positive (13:42-49).
      2. In the final analysis (13:50-52), the mission team is expelled from Pisidian Antioch, yet they do not leave in defeat but in victory, for as they “participate in his sufferings” (Phil 3:10), God is at work bringing souls to himself, and they leave behind a strong and growing church. They will be back (Ac 14:21-23), and God will continue to use even the opposition for his glory.
4. Paul and Barnabas in Iconium (14:1-7). Conflict and concerted opposition at Iconium.
5. Paul and Barnabas in Lystra and Derbe (14:8-20). Encountering paganism and evangelism of the heathen at Lystra.
   1. The healing of the cripple (14:8-10).
   2. The attempt to worship Paul and Barnabas (14:11-15).
   3. The sermon Paul preached (14:15-18).
   4. The stoning of Paul (14:19-20).
6. Paul and Barnabas return to Syrian Antioch (14:21-28). The return journey to Antioch. Revisiting the churches.

Paul’s 3 representative speeches to 3 different sorts of audiences reveals Paul to be an orator of some skill and flexibility, which his letters also suggest:

1. Jews in a synagogue (Ac 13:16ff).
2. Pagans in Athens (Ac 17:22ff).
3. Christians at Miletus (Ac 20:17ff).

References:

1. Osborne, Grant. Acts. Verse by Verse. 2019. 
2. Witherington III, Ben. The Acts of the Apostles. A Socio-Rhetorical Commentary. 1998. The Door for the Gentiles Opens (13:1-14:28).
   1. The commissioning of Barnabas and Paul and the mission to Cyprus (13:1-12).
   2. The mission to Pisidian Antioch and Paul’s synagogue speech (13:13-52).
   3. The missionary visits to Iconium, Lystra and Derbe and return to Syrian Antioch (14:1-28).
3. Stott, John. The Message of Acts. 1990. Through the Bible through the year, Daily reflections from Genesis to Revelation. 2006. The Apostle to the Gentiles (13:1-21:17). The 1st missionary journey (13:1-14:28).
   1. Barnabas and Saul are sent out from Antioch (13:1-4a).
   2. Barnabas and Saul in Cyprus (13:14b-12).
   3. Barnabas and Saul in Pisidian Antioch (13:13-52).
4. Peterson, David G. The Acts of the Apostles. The Pillar NT commentary. 2009. The Word goes to Cyprus and Asia Minor (13:1-16:5).
   1. The release of Barnabas and Saul from Antioch in Syria (13:1-3).
   2. The Word in Cyprus (13:4-12).
   3. The Word in Pisidian Antioch (13:13-52).
      1. Ministry in the synagogue (13:14-43).
         1. The election of Israel and the election of David (13:17-23).
         2. Jesus the fulfiller of the promise to David (13:24-37).
         3. The challenge not to miss out on the salvation available through Jesus (13:38-43).
      2. Turning to the Gentiles: Fulfilling the servant’s role (13:44-52).
   4. The Word in Iconium, Lystra and Derbe (14:1-20).
      1. Concerted opposition in Iconium (14:1-7).
      2. Encountering paganism in Lystra (14:8-20).
   5. Revisiting the churches (14:21-28).
5. Marshall, I. Howard. Acts. Tyndale NT commentaries (TNTC). 1980. The Mission to Asia Minor and its Aftermath (13:1-15:35).
6. Wright, N.T. Acts for Everyone, Part 2. Chapters 13-28. 2008.

ChatGPT:

In Acts 13, Paul and Barnabas travel to different regions to share the gospel message. It shows us that God has a plan of salvation for all people. This plan is not limited to one race or ethnicity, but it extends to all who believe in the gospel message. We too, as believers and followers of Christ, are called to share the good news with others, trusting in the Holy Spirit to guide and empower us. We have a responsibility to share this message with others so that they too may experience salvation. May we be encouraged and inspired by Paul and Barnabas’ example, who were willing to endure persecution and hardship to share the good news of Jesus Christ with others and may we be bold and faithful in our proclamation of the gospel.

I. The Commissioning of Paul and Barnabas (Acts 13:1-3)

1. The church in Antioch sends out Paul and Barnabas on their first missionary journey.
2. This commissioning shows the importance of sharing the gospel message with others.