Acts Chapter 13 begins the story of the expansion into the wider Roman Empire. It can be divided into three parts – 1-3 Called by God and sent by the church; 4-13 Seleucia to Perga, with a miracle at Paphos; 14-52 Antioch Pisidia, a sermon and a stay.
1-3 Called by God and sent by the church
“the church that was at Antioch” New
Testament believers connected themselves to visible churches meeting in certain
locations. Compare these Bible references to Christians “in” and “of” particular
congregations. Certain prophets and teachers were in the church at Antioch
(Acts 13:1). Phebe was a servant of the church of Cenchrea (Romans 16:1). Saul
(Paul) attempted to join the disciples in Jerusalem (Acts 9:32). The Bible
identifies the elders at Ephesus by the church over which they had oversight
(Acts 20:17, 28). The saints in Philippi were a congregation with bishops and
deacons, an identifiable people who communicated with Paul “concerning giving
and receiving” (Cf. Philippians 1:1; 4:15). Note also: the church at/in
Jerusalem (Acts 8:1; 11:22); in the house of Priscilla and Aquila (Romans
16:5); at Corinth (1 Corinthians 1:2; 2 Corinthians 1:1); churches of Galatia
(1 Corinthians 16:1; Galatians 1:2); of Asia (1 Corinthians 16:19; Revelation
1:4, 11, et al. ); of Macedonia (2 Corinthians 8:1); of Judæa (Galatians 1:22);
in the house of Nymphas (Colossians 4:15); at Babylon (1 Peter 5:13).
Verse 1: Of the prophets and teachers
in the church at Antioch, five are named. Three – Simeon, Lucius, and Manaen, of whom we know only what is
mentioned here – are couched between Barnabas and Saul. Simeon, possessing a
common Jewish name, was also called Niger (νιγερ).
The Greek surname νιγερ is apparently a transliteration of or a loan word from
the Latin “niger,” which means black. He may have been a black man. Lucius was
“of Cyrene.” He likely was one of those described in Acts 11 “which, when they
were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.”
Further, he probably is the Lucius of Romans 16:21 – and should be
distinguished from the author of Acts, Luke or Lucas. Manaen was brought up in
the same household with Herod the tetrarch. The closest Herod mentioned in Acts
is Herod Agrippa, whose life and death is described in chapter 12.
Nevertheless, Herod Antipas (Luke 3:1, 19; 9:7; 13:31-32; Acts 4:27) is the
Herod denoted the tetrarch (from tetra, four, suggesting ruler of a quarter, or
one of four rulers; in Luke 3:1, Luke mentions four rulers – Pontius Pilate
governor of Judæa, Herod tetrarch of Galilee, Philip tetrarch of Ituræa &
Trachonitis, and Lysanias the tetrarch of Abilene).
Verses 2-3: The church at work in
Antioch received directions from God, “Separate me Barnabas and Saul for the
work whereunto I have called them.” Whereas they had previously ministered at
Antioch, now the church at Antioch would send them “far hence unto the
Gentiles” (cf. Acts 22:21). The calling and sending must be first by God, then
ratified by the church. “I have called them…sent forth by the Holy Ghost” The
sending church fasted, prayed, laid hands on them, and sent them away.
When the church at Antioch set apart
Paul and Barnabas to the work to which God had called them, they did not put
one minister “in charge” over the other. God obviously had a special calling
for Paul as an apostle (Acts 9:6; Romans 11:13; Galatians 2:8). However, a
contrived authority did not exist under which Barnabas assumed he must
acquiesce to whatever Paul wanted. See Acts 15:36-39.
“and fasted” New Testament Fasting
- Jesus fasted before his temptation in the wilderness, Matthew 4:1-4.
- Fasting is not for a show of piety, Matthew 6:16-18.
- Fasting time will come for the disciples, Matthew 9:14-15; Mark 2:18-19; Luke 5:33-35.
- Fasting can be arrogant and hypocritical, Luke 18:12.
- Fasting, accompanied with prayer, was part of the ordination of elders, Acts 14:23.
- Fasting can be a part of an individual’s spiritual regimen, 1 Corinthians 7:5.
- Fasting is sometimes a thrust-upon situational necessity, 2 Corinthians 6:5, 11:27.
Here, within the purview of the work and authority of a local congregation of believers, we find the work of affirming the call of God.[i] God leading the church at Antioch regarding Paul and Barnabas is a lesson in consensus decision making. The church at Antioch united in consensus to send Barnabas and Saul according to the choice of the Holy Spirit.
The outreach from Antioch is a
biblical pattern for “direct missions.” Paul and Barnabas were called by God
(v. 2), separated and sent by the church at Antioch (vs. 2-3), and sent forth
by the Holy Spirit (v. 4). No other actions or entities were necessary.
Insistence on parachurch organizations to oversee the spreading of the gospel is
a late non-biblical addition based on human pragmatics.
Notes on direct missions – “The Scriptural Plan of Doing Mission Work.”[ii]
- God calls his preachers, and he directs their local church to set
them apart. Acts 13:3; I Timothy 3:1-7; Acts 14:23-25.
- The church sends them out and the Holy Ghost directs them to the
field of labor. “And the hand of the Lord was with them.” The Holy Spirit
leads and directs both the church and the ministers. Acts 13:4; 11:21-22.
- Rather than parachurch men and organizations, the Holy Spirit is the
Bible “Superintendent” of mission work. Acts 16:4, 6, 7, 9-11.
- The Holy Spirit works in various ways; He says go and where to go,
and forbids going. Acts 16:7-15. Compare also Acts 8:28, 31, 36, 39.
- These ministers made the report of their work to the church that sent them. They were responsible to the Lord and the body who sent them out. Acts 14:23-27.
[ii] See “The Scriptural Plan of Doing Mission Work” by G. T. Taylor in the September 1950 issue of The Rock of Ages.
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