The First Missionaries

Have you ever been in a service in which missionaries are commissioned and sent off? It began in Acts 13 when Paul and Barnabas became the first missionaries sent out by a local church. These events are too rare today. Jesus told us to “pray the Lord of the harvest to send out laborers into His harvest” (Luke 10:2, ESV). This weekend, steal away for a few moments to your “prayer closet” and ask the Lord of the harvest to send off more laborers. Let’s return to the glorious days of missionary commissioning services.

In a world where the church often feels inward-focused, bogged down by programs and preferences, the story of the first missionaries in Acts 13 serves as a divine wake-up call. It's a narrative that pulses with the Holy Spirit's energy, reminding us that the gospel is not meant to be contained but unleashed upon the nations. At the heart of this pivotal moment are verses 2 and 3: "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.' Then after fasting and praying they laid their hands on them and sent them off" (Acts 13:2-3, ESV). These words mark the launch of Paul's first missionary journey, but they offer far more than historical trivia. They provide a blueprint for how God calls, equips, and sends His people into mission, even today.

In this blog post, we'll embark on a deep exegesis of Acts 13:2-3, using the English Standard Version (ESV) as our guide. We'll highlight key words and phrases from the original Greek language, unpacking their meanings to reveal layers of spiritual depth. Along the way, we'll draw connections to the broader scripture, apply these truths to our lives, and inspire a renewed passion for missions. By the end, I hope you'll not only understand this passage intellectually but feel the stirrings of the Holy Spirit in your own heart, prompting you to ask: "Lord, here am I, send me."

Setting the Stage: The Vibrant Church at Antioch (Acts 13:1)

To fully appreciate the drama of verses 2 and 3, we must first step into the scene painted in verse 1: "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" (Acts 13:1, ESV). This verse isn't mere background; it's a snapshot of a diverse, dynamic community that God used as a launchpad for world-changing ministry.

Antioch, a bustling cosmopolitan city in ancient Syria, was home to one of the earliest Gentile churches. Founded amid persecution (Acts 11:19-21), it quickly became a hub of spiritual vitality. The list of leaders here, Barnabas, Simeon (called Niger), Lucius of Cyrene, Manaen, and Saul, highlights the multicultural fabric of the early church. Barnabas, the "son of encouragement" (Acts 4:36), was a Cypriot Jew known for his generosity and bridge-building. Simeon, nicknamed Niger (meaning "black" in Latin), was likely of African descent, possibly the same Simon of Cyrene who carried Jesus' cross (Luke 23:26, though the text uses "Simeon" here, a variant). Lucius hailed from Cyrene in North Africa, bringing a flavor of diaspora Judaism. Manaen, intriguingly, was a "lifelong friend" of Herod Antipas, the same Herod who beheaded John the Baptist and mocked Jesus (Luke 23:7-12). Imagine that: a man raised in royal luxury, rubbing shoulders with tyrants, now serving in a humble church assembly. And then there's Saul, the former persecutor turned apostle (Acts 9).

This diversity wasn't accidental; it reflected God's heart for all nations (Revelation 7:9). The Greek word for "Church" here, ekklēsia, originally meant a called-out assembly in civic contexts, but in the New Testament, it denotes God's people gathered for worship and mission. These "prophets and teachers" (prophētai kai didaskaloi) were gifted individuals who proclaimed God's word (prophets) and instructed in doctrine (teachers). Their presence underscores that Antioch wasn't a spectator church but an active one, where spiritual gifts flowed freely (1 Corinthians 12:28).

As we transition to verses 2-3, remember this context: God doesn't call in a vacuum. He often speaks amid a community that's already seeking Him, diverse in background but united in purpose. If your church feels stagnant, perhaps it's time to pray for such prophetic and teaching voices to emerge.

Exegeting Acts 13:2: The Divine Call Amid Worship and Fasting

Now we arrive at the core: "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'" (Acts 13:2, ESV). This verse bursts with action, revealing how God initiates mission through intimate communion.

Let's break it down phrase by phrase, starting with the setting: "While they were worshiping the Lord and fasting." The Greek word for "worshiping" is leitourgountōn, from leitourgeō, which in classical Greek referred to public service or civic duty, often funded by the wealthy for the community's benefit. In the Septuagint (the Greek Old Testament), it described priestly service in the temple (e.g., Exodus 28:35; Numbers 8:22). Here, it implies a liturgical, sacrificial ministry to God, offering praise, prayer, and adoration as a holy priesthood (1 Peter 2:5). It's not casual attendance but active, devoted service. The ESV's "worshiping" captures this, emphasizing that true worship (latreia in Romans 12:1) involves the whole self.

Coupled with this is "fasting" (nēsteuontōn, from nēsteuō), a voluntary abstention from food to heighten spiritual focus. Fasting appears throughout Scripture as a means of humbling oneself before God (Psalm 35:13; Ezra 8:21), seeking guidance (2 Chronicles 20:3), or mourning sin (Nehemiah 9:1). In the New Testament, Jesus assumes His followers will fast (Matthew 6:16-18), and it's linked to pivotal moments like His own temptation (Matthew 4:2). Here, the leaders weren't fasting out of routine but likely in response to a sensed need, perhaps the global harvest Jesus mentioned (Matthew 9:37-38). Their worship and fasting created fertile ground for God's voice.

Then comes the divine interruption: "the Holy Spirit said." In Greek, eipen to pneuma to hagion literally, "said the Spirit the Holy." This personifies the Holy Spirit as a speaking agent, not an impersonal force. Throughout Acts, the Spirit speaks (Acts 8:29; 10:19; 16:6-7), guides, and even feels grieved (Acts 5:3; Ephesians 4:30). This aligns with Jesus' promise of the Paraclete who would teach and remind (John 14:26; 16:13). How did the Spirit speak? The text doesn't specify, perhaps through a prophetic word (as in Acts 21:11), an audible voice, or inner conviction. Commentators like David Guzik suggest it came via the prophets present, avoiding mystical speculation. What's clear is that God's call often arrives during devoted seeking, not idle waiting.

The Spirit's command: "Set apart for me Barnabas and Saul." "Set apart" translates aphorisate, an imperative from aphorizō, meaning to separate, mark off boundaries, or consecrate (as in Leviticus 20:26 for Israel's holiness). It's the same root in Romans 1:1, where Paul describes himself as "set apart for the Gospel." This wasn't a casual assignment but a holy dedication, echoing Old Testament separations like the Levites (Numbers 8:14) or Nazarites (Numbers 6:2). The phrase "for me" (moi) emphasizes possession, Barnabas and Saul were now the Spirit's instruments, not the church's pets.

Finally, "for the work to which I have called them." "Work" (ergon) denotes labor or task, often God's appointed ministry (John 4:34; Ephesians 2:10). "Called" is proskeklēmai, perfect tense from proskaleō, meaning "I have summoned" or "called to myself." The perfect tense implies a prior, completed action, God had already purposed this (Acts 9:15 for Paul). Barnabas, the encourager, and Saul, the scholar, were the church's stars, yet God called them away, showing that mission demands sacrifice of our best.

Spiritually, this verse challenges us: Are we creating spaces for worship and fasting where the Spirit can speak? In my own life, a season of fasting led to clarity on a career shift toward ministry. Imagine if churches today fasted corporately for missions—how many "Barnabases" might be sent?

Exegeting Acts 13:3: The Church's Response, Fasting, Prayer, and Sending

Verse 3 describes the obedient response: "Then after fasting and praying they laid their hands on them and sent them off" (Acts 13:3, ESV). This isn't redundancy but progression—from hearing to acting.

"After fasting and praying" repeats fasting (nēsteuontes) but adds "praying" (proseuxamenoi, from proseuchomai, to pray earnestly). Why more fasting? Perhaps to confirm the call or seek protection. Prayer here is communal, aligning with Jesus' model (Matthew 6:9-13) and the early church's practice (Acts 1:14; 4:24-31). It underscores dependence: Mission isn't human strategy but divine empowerment.

They "laid their hands on them" (epithentes tas cheiras), a symbolic act of identification, blessing, and commissioning. In the Old Testament, it transferred authority (Numbers 27:18-23 for Joshua) or sin (Leviticus 16:21 for the scapegoat). In Acts, it's for imparting the Spirit (Acts 8:18; 19:6) or ordination (Acts 6:6 for deacons). Here, it signifies the church's endorsement, uniting sender and sent in solidarity.

Finally, "sent them off" (apelusan, from apoluō, to release or dismiss). This wasn't abandonment but empowerment, as the Spirit "sent" them (Acts 13:4). It echoes Jesus sending the Twelve (Mark 6:7) and Seventy-Two (Luke 10:1), fulfilling the Great Commission (Matthew 28:19-20).

This verse models Church involvement in missions: Hear the call, confirm through prayer, commission publicly, and release boldly. Too often, we hoard talent; Antioch released theirs, birthing explosive growth.

Deeper Insights from the Original Language That Illuminate the Text

Diving into the Greek enriches our understanding. In verse 2, leitourgeō for "worshiping" evokes temple service, reminding us that New Covenant believers are priests offering spiritual sacrifices (Hebrews 13:15). As F.F. Bruce notes, this word bridges Jewish liturgy with Christian worship, showing continuity.

Aphorizō ("set apart") carries connotations of holiness—separation from the common for sacred use. In Galatians 1:15, Paul uses it for his pre-birth calling, emphasizing predestination. This challenges Arminian-Calvinist debates: God's sovereign call doesn't negate human response.

Proskaleō ("called") implies intimacy, like summoning a friend. It's used in Acts 2:39 for the gospel call, linking personal salvation to missional sending.

In verse 3, epithentes tas cheiras ("laid hands") symbolizes transference. As John Stott observes, it's not magical but relational, fostering accountability.

These words reveal a God who calls personally, separates purposefully, and sends powerfully.

Why the Historical and Theological Context Matters

Acts 13 marks a shift: From Jerusalem-centric to global mission. Antioch, the third-largest Roman city, was ideal, diverse, strategic. Theologically, it fulfills Isaiah 49:6: "I will make you as a light for the nations." Paul's journeys (Acts 13-28) spread Christianity westward.

Compare to Old Testament sendings: Abraham (Genesis 12:1-3), Jonah (Jonah 1:1-2). Yet here, it's corporate, the Church as sender.

The Holy Spirit's centrality counters human-centered missions. As A.W. Tozer said, "The Spirit-filled life is not a special, deluxe edition of Christianity. It is part and parcel of the total plan of God for His people."

Reviving Missionary Zeal Today

Cultivate Communal Worship and Fasting: If Antioch's leaders fasted, why not us? Start a prayer chain for unreached peoples. Resources like Operation World can guide.

Listen for the Spirit's Voice: In busyness, we miss calls. Practice silence; journals help track promptings.

Embrace Separation: Being "set apart" means saying no—to comfort, sin, distractions. Paul's sufferings (2 Corinthians 11:23-29) show cost, but joy follows (Philippians 3:8).

Commission Boldly: Churches, hold sending services! Lay hands, pray, release. Individuals, support missionaries via prayer, giving (Philippians 4:15-19).

Pray for Laborers: Heed Jesus' command (Luke 10:2). Global stats: 3 billion unreached. Your prayer could ignite the next Paul.

Personal story: Years ago, during a fast, God called me to short-term missions in Asia. It transformed me, echoing Antioch's release.

Challenges and Objections: Addressing Modern Skepticism

Some say, "Missions are outdated, focus locally." But Jesus said "to the end of the earth" (Acts 1:8). Others fear cultural imperialism, yet true mission respects cultures while proclaiming Christ (1 Corinthians 9:19-23).

In a polarized world, Antioch's diversity models unity. Black, African, royal, persecutor, all together. That is the Gospel's power.

Join the Legacy of the First Missionaries

Acts 13:2-3 isn't ancient history; it's a living invitation. As we exegete these verses, the Greek words leap off the page: Leitourgeō, serve God sacrificially. Aphorizō, be set apart. Proskaleō, heed the call. The church at Antioch obeyed, and the world changed.

Today, the harvest remains plentiful (Matthew 9:37). Will you worship, fast, listen, and go, or send? Let's pray: "Lord of the harvest, set apart laborers today. Use me as You will."

May this spark a revival of commissioning services, where hands are laid and feet are sent. The first missionaries blazed the trail; now it's our turn.