The Book of Acts

Paul's First Missionary Journey (13:1-14:28)

Part One

Sermon Twenty-two in the Series

Jim Bordwine, ThD

Introduction

For the most part, the rest of the book of Acts is concerned with the ministry of the apostle Paul. At some length, Luke now records Paul's journeys as he made three expeditions which established the gospel among the Gentiles in various countries and regions (four, if you count Paul's trip to Rome at the end of his ministry). In chapters 13-21, therefore, we find Luke occupied with the experiences of Paul as he responded to the Holy Spirit's direction and pursued the work to which he was called. The only major event other than the missionary journeys recorded in this long section of Acts is the Jerusalem Council, which is found in chapter 15.

As we look at each of the three missionary tours, I will highlight the significant elements. I will not be covering everything mentioned, but will concentrate on the incidents which seem to be the most important in terms of Paul establishing and then expanding his labors among the Gentiles.

Prior to studying the missionary journeys, of course, we need to realize that Paul was set aside for this work by the Holy Spirit, as I just indicated. Therefore, as part of this introduction to the missionary trips of Paul, I'll take a moment to review what happened to Paul and Barnabas after they returned from Jerusalem to Antioch. As chapter 13 opens, we read:

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. 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.

We already know that Antioch, 16 miles from the Mediterranean and about 300 miles north of Jerusalem, was one of the main centers of activity for the growing Church. Antioch became the capital city of the Roman province of Asia and ranked third, after Rome and Alexandria, in importance among leading cities of the Roman Empire. As a metropolis, Antioch was the ideal base from which to launch missionary expeditions into Asia Minor and Europe.

As this chapter opens, Paul and Barnabas have returned from delivering the financial aid to the saints in Judea. You'll recall that due to a severe famine, believers in Jerusalem were in dire need of food. The early Church had responded by taking up a collection from among the many newly-formed congregations. This gift was put in the hands of Paul and Barnabas who were charged with delivering it to the suffering brethren. This mission has been completed and now Paul and Barnabas are, once again, in Antioch.

Luke tells us something of the character of the church in Antioch when he notes that there were prophets and teachers there (v. 1). It appears that the church in Antioch was particularly blessed with the elements necessary for the role about to be played by this congregation. During the course of this church's worship activity, the Holy Spirit indicated-probably through one of the prophets-that Barnabas and Saul were to be “set apart” for a certain work (v. 2). The term translated “set apart” (aphorizo) means “to separate” (as it is translated in the KJV), “to appoint for some purpose” (which is reflected in the rendering of the NASB and NIV).

The idea of someone being separated from others in order to fulfill a special purpose is well illustrated when Jesus uses this word to describe what will happen when the wicked are distinguished or divided from the righteous at the end of time (cf. Matt. 13:49; 25:32). The notion of a distinction being made is clearly portrayed by this word. It's the same term Paul uses later when he describes himself as an apostle “set apart for the gospel of God” (Gal. 1:1). In this passage, therefore, we learn that Paul and Barnabas were designated by the Holy Spirit as His choices for a unique work.

The church's reaction to what the Holy Spirit communicated is recorded in v. 3. This was, no doubt, a solemn occasion as the believers recognized that Paul and Barnabas were being called to carry the gospel to faraway places. Once again, we're told that this church fasted as they prepared to send Paul and Barnabas on their way. In Scripture, fasting is a means of sharpening the spiritual focus, so that a degree of seriousness can be expressed which otherwise would not be obvious. It was then that the call to Paul and Barnabas was recognized with the laying on of hands. This was a symbolic way of authorizing these men to pursue the particular ministry designated by the Spirit.

Paul and Barnabas had been teaching and serving the church for quite some time, but this was their official commissioning as missionaries to the Gentile world. Although the risen Christ already had identified Paul as an ambassador to the Gentiles, this laying on of hands followed an explicit declaration from the Holy Spirit to the Church so that the Church becomes the sending agency, as it were, on earth. This act established both the authorization for these two men to go forth with the gospel and a relationship in which Paul and Barnabas would be accountable for their labors.

01. Paul's Confrontation with a False Prophet (13:4-12)

Paul and Barnabas are now embarking on what is referred to as “the first missionary journey.” This is the first time such a specific effort has been made to take the gospel to a designated people. This initial trip, of course, marks the beginning of a pattern which continues to be followed today-that of sending out representatives of the Church with the gospel to distant lands.

Under this first point, we will look at an incident which occurred shortly after Paul and Barnabas left Antioch:

4 So, being sent out by the Holy Spirit, they went down to Seleucia and from there they sailed to Cyprus. 5 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 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, 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 Lord? 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. 12 Then the proconsul believed when he saw what had happened, being amazed at the teaching of the Lord.

Seleucia was the port-city which served Antioch and from which Paul and Barnabas set sail. They made their way to the island of Cyprus, landing on the east side at Salamis where they began to proclaim the gospel. They traveled westward across the entire island, a journey of approximately 100 miles, and reached the city of Paphos (cf. vv. 1-6). Notice that Luke mentions the fact that the missionaries preached “in the synagogues of the Jews” when they landed at Salamis. It is known that there were several such synagogues in this city. At this point, Paul is continuing the pattern of the other apostles-that of speaking primarily to Jews in their places of worship.

Paphos, the capitol city of Cyprus, was located on the western coastline. This was the place were the Roman governor lived. It was here that Paul and Barnabas encountered a Jewish false prophet named “Bar-Jesus.” This name is Aramaic and means “son of Jesus.” There are a couple of possibilities connected to this name. For example, it's doubtful that this man meant to be identified as “son of Jesus” the Savior. Being an unconverted Jew, he probably used the name with its Old Testament connotation-“son of Joshua.” In this way, he presented himself as one who walked in the way of that great Jewish hero. Luke adds that he was “a magician.” The term used (magos) means “wise man or sorcerer” and usually refers to someone trained in astrology and dream interpretation. This explains the fact that this man was with the Roman proconsul, Sergius Paulus (v. 7). He was, no doubt, an advisor to the court.

Luke states that Sergius Paulus was “a man of intelligence.” Apparently, Sergius Paulus was inquisitive-he was open to hearing various religious and philosophical notions. Therefore, the governor summoned the missionaries “and sought to hear the word of God.” News obviously reached the Roman ruler that a new doctrine was being taught by some strangers. True to his nature, as Luke indicates, Sergius Paulus seeks to learn about this new religion. Without being told, of course, we could predict the reaction of Bar-Jesus. At the moment, he was probably the top religious advisor to the proconsul, so he would not be supportive of any new ideas being introduced to Sergius Paulus. Luke's description of this man makes it clear that his motivation was self-promotion and personal gain, not pursuit of truth.

Therefore, Bar-Jesus, also known as “Elymas,” as Luke states, “was opposing” Paul and Barnabas (v. 8). His goal was to prevent Sergius Paulus from embracing the gospel. The word translated “opposing” (anthistemi) means “to set one's self against, to resist.” This term describes a direct, face-to-face antagonism in which the hostility of your opponent is completely obvious. This word is used in contexts where two opposite forces or opinions come into contact. The idea here is that Bar-Jesus countered what Paul and Barnabas were saying. He didn't attempt only to point out what he saw as weaknesses in the missionaries' message, he flatly denied what they preached. His opposition was such that Sergius Paulus would have been facing two competing and contradictory perspectives.

Such direct resistance called for an equally direct response. Therefore, we read that Paul, filled with the Holy Spirit, “fixed his gaze on [Bar-Jesus], 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? Now, behold, the hand of the Lord is upon you, and you will be blind and not see the sun for a time.'” (vv. 10, 11) Luke's statement that Paul was “filled with the Holy Spirit” indicates that the apostle was being led and particularly equipped by the Spirit at this moment to make the response we read.

The phrase “fixed his gaze on” comes from a word (atenizo) which means “to fasten the eyes, to look upon earnestly.” This word is used in contexts where all attention is turned toward a specific subject; it indicates total concentration on a single scene or event-or, in this case, an individual. Luke's use of this term with reference to Paul means that the apostle looked Bar-Jesus directly in the eye and conveyed a confidence and courage which this false prophet was not expecting.

In this tense moment, Paul gives an assessment of this man's character and pronounces a judgment on him. Let's consider exactly what Paul says to this man. First, he states: “You are full of all deceit and fraud.” Paul means that Bar-Jesus is consumed with these traits. It's not that the man sometimes is deceitful and sometimes misleads; Paul means that this is a way of life for Bar-Jesus. Everything the man does is marked by deceit and fraud. His opposition to Paul and Barnabas is a manifestation of his determination to defy the truth in order to preserve his position. Second, Paul calls Bar-Jesus “you son of the devil.” This is, without question, a direct refutation of the man's name. Paul says that he is not “Bar-Jesus,” son of Jesus or son of Joshua, but he is a son of the devil. The man is exactly the opposite of what he portrays. Third, he is the “enemy of all righteousness.” Again, Bar-Jesus is the precise opposite of what he claimed to be. He did not teach and promote God's righteousness; in reality, he opposed it and sought to destroy it. Fourth, Bar-Jesus “made crooked the straight ways of the Lord.” This was a charge of deliberate perversion of God's revelation to His people. Bar-Jesus was, therefore, a false prophet, as Luke noted earlier.

Following this stinging assessment, Paul announces a judgment: “the hand of the Lord is upon you, and you will be blind and not see the sun for a time.” The spiritual blindness which Bar-Jesus manifested would be translated into literal blindness. Bar-Jesus claimed to be a representative of the true God and a teacher of the true way. Instead, Paul exposes him as a deceiver, a hater of truth and a destroyer of men. For the sake of the gospel, therefore, God will strike Bar-Jesus and thus indicate his true character. As this happens, of course, Paul and Barnabas will be elevated in the estimation of Sergius Paulus.

When Paul finished speaking, the text states that “immediately a mist and a darkness fell upon [Bar-Jesus], and he went about seeking those who would lead him by the hand.” This language certainly communicates an act of divine intervention. Bar-Jesus is removed from this confrontation by the hand of God. He is left helpless, full of fear I would imagine, and in need of others to guide him from place to place. This brought an end to the conflict between Bar-Jesus and Paul. One perspective has triumphed while the other one has been disgraced and dismissed. This was a dramatic way of showing who was superior and whose message was to be received.

In Acts, expressions of belief often follow some demonstration of the Lord's power. In this case, Sergius Paulus, Luke writes, “believed when he saw what had happened, being amazed at the teaching of the Lord.” (v. 12) We can only assume that such language from Luke means that Sergius Paulus believed Paul's message. This is the kind of language Luke always uses to describe acceptance of the gospel. This Roman proconsul had been deceived by Bar-Jesus, but that false teacher has been removed. The manner in which the Lord revealed his true nature was one of the elements which drove Sergius Paulus to believe Paul's message. This story illustrates, once again, how quickly and powerfully the gospel overcomes its opposition. Bar-Jesus was an important man; he was an influential man. He had the ear of the proconsul and was trusted as an advisor and prophet. But one brief encounter with Paul, the servant of the risen Christ, and Bar-Jesus is eliminated and the truth is made obvious. Once again, the forces of darkness have been made to give way to the gospel. This is the pattern we've seen since the first chapter.

Application

For our application, I'll offer three observations based on the verses from Acts 13 which we have considered so far. First, I want to say a word about the church in Antioch. I've emphasized already how important this congregation was to the survival and stability of the early Church. In this latest passage, we learn that Antioch becomes the base from which Paul and Barnabas are sent out on lengthy and highly productive journeys designed to accomplish one thing-the spread of the gospel. In God's providence, Antioch was a crucial element in the establishment of Christianity in Asia Minor and Europe. This role was early recognized by the apostles and later by post-apostolic fathers of the Church.

I mention the congregation at Antioch because I want to stress not only how important it was and what tremendous gains it accomplished for the gospel, but also its ordinariness. It's true that there were some elements operating in Antioch which we do not see today, but, overall, this was simply a normal congregation of people who had embraced the gospel and who were attempting to be obedient to the Spirit's leading. The Christians in Antioch had to possess a vision for the glory of the gospel; they had to have high expectations of the gospel's effectiveness in delivering people from spiritual darkness; they had to believe firmly in the centrality of preaching. All of these marks are evident as you consider the church in Antioch and as you consider the primary concerns of that congregation.

The conclusion I reach as I look at the church in Antioch is not complicated: this is a church worthy of imitation. This is a church worthy of our consideration. This is a model congregation. This is a church which demonstrated ministry priorities which the Lord blessed, so we know they were the right priorities. At the heart of the ministry of the church in Antioch was a love for the gospel which had come to them and had made them into new creatures. A desire to spread the gospel obviously marked this congregation. If, therefore, this congregation is worthy of imitation, then let's ask ourselves some questions: Do we, as a congregation, have the same vision for the glory of the gospel-enough vision to expect the gospel to cover the earth, as those saints in Antioch apparently believed? Do we have high expectations of the gospel's effectiveness? Do we believe firmly in the centrality of preaching? Are these the marks of Westminster?

I can say without hesitation that I have such a vision for the gospel and such high expectations for the gospel's effectiveness. I believe in the centrality of preaching the word of God. The elders of this church believe the same things. If you have been with us for a while, then my assumption is that you also hold to these distinctives. We have worked diligently over the years to keep the gospel “front and center” in this ministry. We have, in many ways, opposed contemporary trends in ministry focus and worship so that we could maintain our commitment to certain fundamental convictions which were in our hearts and minds when we began. I believe we were right when we began and we are right now to continue emphasizing the same commitment to the gospel.

I want you to know that it is right to strive for the characteristics of churches like the one in Antioch. Any ministry which highlights the gospel of the Lord Jesus Christ, any ministry which understands that the gospel is the only answer to fallen man's condition, and any ministry which, therefore, deliberately develops so that the gospel is the focus of every worship service cannot fail to prosper. This is the kind of ministry we want here at Westminster; it's the kind of ministry you should demand of the elders; it's the kind of ministry you should pray for and support with whatever resources God has given you.

We don't have to reinvent a purpose for this congregation; nor do we need to exercise our brains trying to determine how to be relevant in a so-called “modern” society. We only need to do what effective churches have always done and that is remain true to the gospel in all aspects of our ministry while not worrying for a second about being “trendy.” Trendiness does not save a sinner's soul. Trends and fads and schemes based in pop-psychology will come and go, but the ministry that endures from one generation to the next and the ministry that changes the world is the one in which the truth of the gospel is maintained. The members of the church in Antioch died long ago, but the ministry of that congregation continues to this day. That's the challenge given to us as we study the book of Acts.

Second, we cannot study this section in Acts without seeing the connection between those sent out and those sending. I'm referring, of course, to the fact that Paul and Barnabas were commissioned by the saints in Antioch once the call to these men was recognized. The Church of Jesus Christ, by nature, is a “sending” organization. What I mean is that the Church is designed to reproduce Herself in various places as the gospel is preached and taught. I could spend a few minutes here talking about this model for doing missionary work in contrast to the way it is often done these days, but I want to concentrate on something much simpler. I want to ask you if you are praying that God will call some of us to take the gospel to other places? Nothing should thrill us more than to see some of our children be called into ministry of some sort. We really should be expecting that and, as I suggested, praying for that.

Third, I want to say something about the confrontation between Bar-Jesus and Paul. As the text said, this was an event in which two opposite points of view were being espoused. Paul was preaching Christ and Bar-Jesus would have contradicted what Paul was preaching. So, how did Paul handle this matter? He responded directly and forcefully. There are a few lessons we could learn from Paul in this instance, but I'll mention only one which seems to be quite timely given our circumstances these days. I noted in the sermon that stiff opposition requires an equally stiff response. Looking at Paul's conduct in this story, we quickly realize that no good would have been accomplished had he tried to reason with Bar-Jesus or get Sergius Paulus to consider the gospel along side of the teaching of that false prophet. Paul immediately denounced Bar-Jesus and put forth the gospel as the only true message-and he allowed the risen Savior to do as He pleased in this case.

In terms of a parallel to our contemporary efforts, I want to stress that no good is accomplished with Christians attempt to placate the truly wicked in our culture-those who spurn the name of Christ and hate His gospel and defy the Lord's authority over them. Those who advocate homosexuality, those who advocate the killing of the unborn, those who denounce the structures God has ordained for our families fall into this category. It is not our duty to be nice to them while they promote rebellion against God's laws. They are not our friends and we do not want them as friends. We don't want their acceptance or their tolerance. We want their repentance so our duty is to oppose them with the truth God has given us-nothing less and nothing more.

I don't mean that we are to imitate their hatefulness, I mean that we are to respond-forcefully and confidently-with the gospel. Nothing else is going to subdue the rebellion raging in our culture and nothing else brings into the situation supernatural powers which can silence the wicked and, if God so wills, bring them to faith.

Conclusion

Once again, Luke has related a story which causes us to marvel at what happened in the early days of the Church. Here sit, so many centuries later, a part of what we are studying in Acts. Christ continues to establish His Church and He continues to defeat those who oppose Him and He continues to bring sinners to faith as His people faithfully live and proclaim His gospel.

As we come to His Table, let's remember these things and give thanks. Let's also pray for grace so that we might do what this passage taught us-have a glorious vision for the gospel, seek God's favor as He calls some of us into His service, and stand firm against the wicked with the truth revealed from heaven.