Paul’s First Missionary Journey: When Everything Changes
What’s Acts 13 about?
This is the chapter where everything shifts. Paul steps into the spotlight as the Spirit launches the first intentional missionary journey to the Gentiles. It’s a pivotal moment that changes the trajectory of Christianity forever – from a Jewish movement to a global faith.
The Full Context
Acts 13 marks a seismic shift in Luke’s narrative. Up until now, the gospel has spread organically through persecution and individual initiatives. But here, the Holy Spirit orchestrates something unprecedented: the first organized missionary expedition specifically aimed at reaching non-Jews. The church in Antioch – itself a multicultural congregation – becomes the launching pad for what will transform Christianity from a regional Jewish sect into a worldwide movement.
The chapter unfolds in two major scenes: the commissioning and departure from Antioch, and Paul’s first recorded sermon in the synagogue at Pisidian Antioch. Luke carefully crafts this narrative to show us both the divine initiative behind Gentile mission and Paul’s theological method for reaching both Jews and God-fearers. This isn’t just travel narrative – it’s the hinge point where the gospel truly begins its march to “the ends of the earth” as Jesus promised in Acts 1:8.
What the Ancient Words Tell Us
The opening phrase of Acts 13 is loaded with significance. When Luke writes that there were “prophets and teachers” (prophētai kai didaskaloi) in Antioch, he’s describing something revolutionary. These weren’t just local religious leaders – they were a diverse group including Barnabas (a Levite from Cyprus), Simeon called Niger (likely a Black African), Lucius from Cyrene (North Africa), Manaen (who had grown up with Herod the tetrarch), and Saul.
Did You Know?
The church at Antioch was the first truly multicultural Christian community. Archaeological evidence shows Antioch was the third-largest city in the Roman Empire, with a population representing dozens of ethnic groups. When Luke lists these five leaders, he’s showing us a church that looked like the United Nations.
The phrase “while they were worshiping the Lord and fasting” uses the Greek word leitourgountōn, which originally described public service or civic duty. But here it’s become a technical term for Christian worship. The early church took this secular word and baptized it – they saw their worship as public service to God.
When the Holy Spirit says, “Set apart for me Barnabas and Saul for the work to which I have called them” (Acts 13:2), the word “set apart” is aphorisate – the same root used for the Pharisees (the “separated ones”). But now, instead of separation from Gentiles, it’s separation for reaching Gentiles.
What Would the Original Audience Have Heard?
When Paul stands up in the synagogue at Pisidian Antioch and begins his sermon with “Men of Israel and you who fear God” (Acts 13:16), his original audience would have immediately understood the dual address. This wasn’t redundant – it was strategic.
“Men of Israel” addressed the ethnically Jewish members of the congregation. But “you who fear God” (hoi phoboumenoi ton theon) was a technical term for Gentiles who were attracted to Judaism’s monotheism and ethics but hadn’t fully converted. These God-fearers attended synagogue, kept some Jewish practices, but hadn’t taken the final step of circumcision and complete Torah observance.
Grammar Geeks
Paul’s sermon follows the classical synagogue homily structure: historical review, scriptural proof-texts, and contemporary application. But notice how he adapts it – he spends unusual time on David (verses 22-37) because he’s building toward Jesus as David’s promised descendant. The Greek word diēgeito in verse 41 means to “tell through completely” – Paul isn’t just preaching, he’s unfolding the entire story.
Paul’s audience would have been familiar with traveling teachers and visiting speakers. Synagogues regularly invited qualified visitors to address the congregation, especially during Sabbath services. But they weren’t expecting what came next.
But Wait… Why Did They React So Violently?
Here’s what’s puzzling: Paul’s first sermon seems to go well. The people ask him to speak again the next week (Acts 13:42). Many Jews and devout converts follow Paul and Barnabas (Acts 13:43). So what changed?
The answer lies in verse 44: “The next Sabbath almost the whole city came to hear the word of the Lord.” The word “almost” (schedon) suggests an overwhelming response – not just the regular synagogue crowd, but Gentiles from all over the city.
Wait, That’s Strange…
The Jewish leaders’ reaction in verse 45 uses the word ezēlōsan (they were filled with jealousy). But this isn’t just religious disagreement – it’s social and political anxiety. If large numbers of Gentiles start following this Jewish teacher without proper conversion, it threatens the carefully maintained relationship between the Jewish community and Roman authorities.
The synagogue leaders weren’t just defending doctrine – they were protecting their community’s legal status. Judaism was a religio licita (permitted religion) under Roman law, which gave Jews certain privileges and protections. But what Paul was teaching looked dangerously like a new religion that might not enjoy those same protections.
Wrestling with the Text
The most striking moment comes in Acts 13:46 when Paul declares: “It was necessary that the word of God be spoken first to you. Since you reject it and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles.”
This isn’t Paul having a temper tantrum. The word “necessary” (anagkaion) implies divine compulsion – this was part of God’s plan. Paul quotes Isaiah 49:6: “I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth.”
But here’s what’s wrestling-worthy: Paul will continue preaching in synagogues throughout Acts. This “turning to the Gentiles” isn’t permanent rejection of Jewish mission – it’s a strategic pivot in this particular city. Paul maintains his pattern: first to the synagogue, then to the broader Gentile community.
“Paul wasn’t abandoning his people – he was expanding the family.”
The response of the Gentiles is telling: they “rejoiced and glorified the word of the Lord” (Acts 13:48). The word “rejoiced” (echairon) is an imperfect tense, suggesting continuous, ongoing joy. This wasn’t just momentary excitement – it was sustained celebration.
How This Changes Everything
Acts 13 represents the moment Christianity consciously becomes a world religion. Up until now, Gentile conversions happened almost by accident – an Ethiopian eunuch here, a Roman centurion there. But Paul’s mission strategy makes Gentile evangelism intentional and systematic.
The theological implications are staggering. Paul’s sermon demonstrates that Jesus fulfills not just Jewish hopes but universal human longing. When he quotes Psalm 16:10 about God not letting his Holy One see corruption (Acts 13:35), he’s making a resurrection argument that transcends cultural boundaries.
The pattern established here – synagogue first, then broader community – becomes Paul’s standard operating procedure. It’s not just strategy; it’s theology. Paul believes the gospel is “first for the Jew, then for the Gentile” (Romans 1:16) because God’s faithfulness to his promises to Israel demonstrates his trustworthiness to all nations.
Key Takeaway
The gospel doesn’t just cross cultural boundaries – it creates a new kind of community where those boundaries become bridges. Paul’s first missionary journey shows us that God’s love is too big for any one people group to contain, but it never abandons its roots.
Further Reading
Internal Links:
External Scholarly Resources:
- The Book of Acts by F.F. Bruce
- Acts: An Exegetical Commentary by Craig S. Keener
- Paul’s Early Period by Rainer Riesner
Tags
Acts 13:2, Acts 13:16, Acts 13:46, Acts 13:48, Isaiah 49:6, Psalm 16:10, Romans 1:16, missionary journeys, Gentile mission, Holy Spirit, Antioch, Paul’s sermons, synagogue ministry, cultural barriers, God-fearers, divine calling, multicultural church
