Chapters 13 and 14 relate Paul's first apostolic journey;

• from Antioch to Cyprus, Salamis and Paphos (13.4-13);
• Perga in Pamphylia (13.13);
• Antioch in Pisidia (13.14-50);
• Iconium (13.51-14.5);
• to Lycaonia; Lystra and Derbe (14.6-20);
• returning through Lystra, Iconium, Antioch, Pisidia, Pamphylia, Perga, Attalia (14.21-25);
• and reporting back to Antioch (14.26-28).

v1: Prophets at Antioch, where the main centre of the church now is; it is from here, rather than Jerusalem, that the missionary journeys begin. Here is a specific team of gifted and mature Christians. Notice Manaen, from a 'difficult' background, but becomes a prophet in the church. Any background, any culture, can be changed by the power of Christ. The five men listed here represent different nations:

• Barnabas from Cyprus;
• Simeon from Niger, a black African;
• Lucius from Cyrene, modern day Libya;
• Manaen, probably a Samaritan, which was where Herod was from, and
• Saul of Tarsus.

v2: The 'meeting' is their ordinary, habitual, time, ministering to the Lord, and fasting; this is not just a one-off time of seeking God, but an indication of regular fellowship and prayer.

Barnabas and Saul have already worked together; 9.27; 11.30; 12.25.

v3: Time of preparation and fasting for the special work that lies ahead. When someone is called by God for a work, the church has a duty to acknowledge that calling; compare 1 Chr 11.2-3, of David's calling to be King of Israel. God makes the choice; our part is to submit to His will. These verses do not state that Saul is an Apostle; that calling seems to develop during chapters 13 and 14.

Antioch became a 'sending church.' There was already a cross-cultural element to the church, see 11.20. The comment has been made - 'don't think of a church's seating capacity, but of a church's sending capacity.'

v4: They are sent by the Holy Spirit; as in v2; this is God's work.

v5: Barnabas and Saul preach the word of God; this is their appointed task, "the work to which I have called them." Their practice is first to preach in the Jewish synagogues. (Luke uses the adjective "Jewish" to communicate to those not aware of the fact that synagogues had spread through much of the Roman Empire, and beyond.)

v6-7: A Jewish sorcerer, see 8.9, 11; 19.13; here are religious people, claiming to be in touch with God, but actually opposing the work of God. Elymas, the sorcerer, had influenced the local governor, Sergius Paulus.

v8: Elymas opposed the messengers of God, but he could not withstand the message of God. Opposition takes many forms, and must be expected. The apostles find opposition everywhere they go. The early apostles often met real opposition when they brought the gospel into new areas. See also Acts 16.16, when Paul reached Philippi. 

v9-11: Paul was given special boldness by the Holy Spirit; he rebukes Elymas (compare 8.20-23), who is struck blind for a time, and thus demonstrates the greater power of God.

Here is an indication of God's approval of the message, and of His messengers.

v12: The governor is also converted, seeing the power of the message.

v13: Paul is now named first, as leader of the party; in 11.25 to 13.7, Barnabas is named first. In humility he stands back, allowing Paul to lead. We see also that John Mark leaves, see 15.37-39. He works more closely with Barnabas than with Paul.

This region had an interesting history. Around 200 years before Christ, Antiochus the Great, Roman Emperor, had removed around 2,000 Jewish families from the area of Babylon, and moved them to Asia Minor. Doubtless many of the Jews that Paul and Barnabas met were descendants of these families.

v14-15: In Pisidian Antioch, Paul and Barnabas attend the synagogue. There is a pattern of worship, with the reading of the Bible (OT), and then opportunity for explanation; see also Luke 4.16-19. Paul and Barnabas, visitors, are given an opportunity to bring a "message of encouragement." It seems something of this pattern continues into the worship of the early church.

v16: Paul's respectful address; consistent throughout Acts. He avoids unnecessary offence; the message itself will bring offence.

We notice that Gentile proselytes are also present. The spread of synagogues outside of Judea brought many others to hear of God through the Jewish people.

v17-22: Paul uses OT history, which his hearers will accept. His style follows that of Jesus (Luke 4.23-27) and Stephen (chapter 7), explaining the message of Christ in a historical context.

v17: The God of Israel chose the people of Israel. He blessed them in Egypt, and then delivered them from Egypt.

v18: The people were preserved in the desert, even though God had to 'endure' their conduct.

v19: God gave them the land of Canaan, overthrowing greater nations; this was God's promised inheritance for the people.

v20-22: Once the people settled in the land, God gave them judges. Later the people asked for a king. David was set apart as the king of God's choice; this is important, since from his line comes "the Saviour Jesus." Notice David’s holiness; the man after God’s own heart was a man obedient in everything; holiness is therefore manifest in practical obedience.

v23-25: God raised up for Israel a Saviour (Matt 1.21; save His people), Jesus the Son of David; compare 2.20-31. Logically, those who respected David ought to believe in Jesus also; John 5.46.

Paul cannot uses eye-witness testimony, either his own of his hearers, as Peter did in chapter 2. Even so he refers to events as true;

• the ministry of John, who was not the coming Messiah;
• Christ condemned by the rulers in Jerusalem (v27);
• crucified under Pilate (v28);
• buried (v29);
• raised from the dead (v30);
• and seen by witnesses (v31).

He refers also to OT scriptures being fulfilled in Christ.

v26: The message of salvation has been sent to the Jews first, whether natural-born or proselytes. This is their day of opportunity.

v27: The Jews in Jerusalem, even the rulers, did not know God; they actually fulfilled the scriptures in having Christ crucified. Paul implies that those he is addressing need not be like them; hence v40-41, 'Do not reject the message of God.'

v28-31: Paul's statement of facts;

• Christ was unjustly put to death at Pilate's command;
• Christ was taken from the cross, and buried;
• Christ was raised from the dead;
• Christ was seen by men after His resurrection, although Paul does not claim to have seen Him.

We cannot pick and choose these facts; they are all true, or we must reject all of it as a fabrication; to accept some and reject some is to set ourselves up as judges over the scripture.

v32: Since there are these facts, there is good news, promises from God.

v33-37: Paul uses OT scriptures concerning the resurrection, quoting and explaining them. See Rom 1.1-4; Jesus the Son of David.

v33: Quoting Ps 2.7; Christ the first born from the dead; 1 Cor 15.20; Eph 4.9; Col 1.18; He descended into the lower parts of the earth, and then ascended; He is born again from the womb of death. Christ, having risen, receives an inheritance, the nations, the ends of the earth, Ps 2.8.

v34: The sure mercies of David, quoting Is 55.3; an everlasting covenant, a leader and commander of the people, Is 55.4; and calling nations "who do not know you," Is 55.5. As the returning, conquering commander, He distributes gifts to His children; Eph 4.8, 11.

v35-37: Christ the Son of God, the Holy One of God. There is no corruption in Him, see 2.29; He excelled above great David.

v38-39: The inability of the law to make us right with God (justification), Rom 7.10; and the power of the gospel, "through this man ... by Him," to bring forgiveness and justification. These are the glad tidings promised long before.

v40-41: Unbelief is expected; other scriptures are fulfilled in Christ, and Paul challenges, 'Make sure this scripture, concerning unbelief, is also not fulfilled. Don't continue to trust in dead works, but discover the grace of God, and "continue" in it.' By rejecting Christ they will perish.

v42-44: Paul and Barnabas have quite an impact on the people, with almost the whole city coming back to listen to them. For them there is a greatly increased opportunity.

v45: Jewish prejudice; like Jonah, not wanting others to be blessed.

v46: The gospel to the Jew first, and then to the Gentiles. Paul and Barnabas are bold. They do not speak of the Jews choosing one 'religion' above another, but they judge themselves to be unworthy of eternal life.

v47: Paul's calling was always to go to the Gentiles (9.15), and here that begins to be fulfilled. This too fulfils scripture. Originally these words, in Is 49.6, were addressed to Israel, but Paul makes the object "you" singular, and applies the verse to himself.

v48: People believe because they are "appointed for eternal life."

v49-50: As the word of God spread amongst the Gentiles, the Jews increase their efforts to remove Paul and Barnabas.

v51-52: They journey on to Iconium, leaving a rebellious Jewish community, and disciples filled with joy and with the Holy Spirit.