Acts
13:1-3 (ESV)
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. 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.” 3 Then
after fasting and praying they laid their hands on them and sent them
off.
The
Good News of The Kingdom of God has been spreading far and wide, to
people of all ethnicities, religions, and classes. Boldly have the
followers of Jesus preached that the Good News is not just hope for
some distant future, pie-in-the-sky reality, but a real, tangible
participation in the coming Kingdom of Justice and Love that begins
here and now. In the execution and resurrection of Jesus, the age of
empire was ended and the Kingdom inaugurated. From that point until
his return, the gates have been swung open for all people to enter.
As
more and more people live the Holy-Spirit empowered life of God's
Just Kingdom, he also works a Great Reversal in the world. Rulers are
removed, and the humble exalted. The poor rejoice and the rich mourn.
Prisoners are set free. Mountains are brought down, and valleys
raised. The last will be first and the first, last. The freedom
offered in Jesus is freedom from the oppression of the world's
empires, and freedom from the consequences of the spirit of empire
within us. In it's place he gives believer's the Holy Spirit, the
Spirit of God dwelling within them and empowering them to live free,
and in resistance to the corrupt patterns of the world.
These
resisters have formed communities where they share their things
radically with one another, living in equality and harmony in
opposition to the striving and hierarchies of the world's systems.
These believers were first called followers of “The Way”, and
were badly persecuted for their faith. As they scattered to escape
persecution, they spread like living seeds, and more communities grew
in the cities where they settled. Wherever they go, they continue to
demonstrate Kingdom love and justice, and share the story of Jesus
and forgiveness. Here in Antioch, the believing communities are fist
called Christians.
Among
the believers in Antioch is Saul. He once violently persecuted the
Christians, but has since been transformed by the power of God,
turned away from his violence, and joined the Kingdom communities,
all at great cost to his old rank and reputation. He has counted all
his previous life rubbish in comparison to the truth of the Good News
he now lives.
The
church in Antioch is a diverse one. By now, the gospel has been
presented without hindrance to anyone who would receive it, so the
church is made up of a diversity of peoples in all areas of its life.
Here we see five men named, called prophets and teachers, intentional
and necessary roles fulfilling church life. There is great diversity
among them alone.
Barnabas
is one of the first Jewish converts, called the encourager. He is
often described going out of his way to include outsiders, and may be
partly responsible for diversity in this group.
Simeon
and Lucius are both black, and Lucius is an immigrant.
Manaen
is an old friend of the ruler Herod, who presided over Jesus'
trial on the day of his execution, had one of Jesus' original
disciple's executed, and threw another in jail. He was likely a
wealthy and influential man before joining the Christians.
Saul
is the infamous violent persecutor of the church, radically
transformed by Jesus into one of their greatest advocates. Barnabas
was one of his first friends among the Jesus followers, and had
helped him enter the community.
From
here in Antioch, Saul and Barnabas are sent out as the first
intentional Christian missionaries. They will travel together with
the express intent to share the Good News of freedom in Jesus to
people away from their home. Chapter 13 records their travels to
Cyprus and Pisidia. In chapter 14, they travel to Iconium and Lystra.
Their experiences on this first short journey illustrate a pattern in
travelling ministry that continues through the rest of Acts.
Saul
and Barnabas with John (Mark) in Cyprus (Acts 13:4-12)
Saul
and Barnabas sail to Cyprus with John (Mark), nephew of Barnabas.
They enter the Jewish synagogue first, a starting point that makes
good sense since their message is rooted in Jewish faith, scripture,
and practice. They would be received well but for one agitator,
described as a magician. Saul calls him out, rebukes him, and
prophesies judgment. The man goes temporarily blind, a miracle that
represents the blindness he communicates and practices. The
demonstration of Holy Spirit power results in people receiving the
message that Saul and Barnabas share.
In
verse 9, Saul (his Hebrew name) begins to be called Paul (his Greek
name), as he begins to intentionally reach out to the Greek outsiders
with the Good News.
Paul
(Saul) and Barnabas in Pisidia (Acts 13:13-52)
Paul
(Saul) and Barnabas continue on. John (Mark) leaves them, but we are
not told why. This parting of ways later becomes very significant to
Paul and Barnabas' relationship, so we can assume there has been some
sort of falling out between Paul and young John (Mark). Even among
brothers and sisters, citizens of the Kingdom sharing in ministry
together, offenses and broken relationships can occur. We are still
broken people, living by faith in the promises of God. Until he
returns, we can all make mistakes, and from those mistakes offenses
may come. The Good News is not that we will never be hurt again, but
that we may be redeemed to one another in grace and forgiveness.
In
Pisidia, Paul and Barnabas again begin their ministry in the
synagogue. This time they are unopposed, and the people gladly and
enthusiastically receive their bold message of freedom, hope, and
love. They are asked to return the following week.
But
when they return one week later, they bring with them most of the
Greek outsiders who also live in the city. Before this time, the
religious Jews of Pisidia would have faithfully excluded the Gentiles
in obedience to their law code. But the Good News that Paul and
Barnabas preach is for everyone, regardless of their cultural or
religious background. The two new missionaries have probably been
spending the last week inviting everyone in town to come and hear
what they have to say. This radical practice of inclusion has been
controversial and difficult for the church so far. Here in Pisidia,
the religious faithful are not ready to open the doors to the masses.
Still,
many of the religious faithful do receive the message, as do many of
the pagan Gentiles. Paul and Barnabas shake off the dust of those
that rejected them. They do not press the issue or try to manipulate
or coerce those who do not want what they offer. They simply move on.
Meanwhile, they also rejoice in the freedom received by those in
Pisidia who believe and follow the message of freedom.
+
vv2-3
– The sending of Saul (Paul) and Barnabas
v5
– JOHN MARK was with them
v12
– preaching to men of power
v13
– JOHN MARK LEFT THEM at Perga
vv16-41
– Paul (Saul) preaches in the synagogue
v42
– He’s invited back.
v44
– They must have spent the week inviting people to church
v52
– Joy
(Click to read Acts 13)
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