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Acts 13:15
Verse
Context
In Pisidian Antioch
14And from Perga, they traveled inland to Pisidian Antioch, where they entered the synagogue on the Sabbath and sat down.15After the reading from the Law and the Prophets, the synagogue leaders sent word to them: “Brothers, if you have a word of encouragement for the people, please speak.”
Sermons
Stephen Kaung
F.B. Meyer
John Gill
E.H. BroadbentSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
After the reading of the law and the prophets - A certain portion of the law and another of the prophets, was read every Sabbath; and the law was so divided as to be read over once every year. In the notes at the conclusion of Deuteronomy, I have considered this subject at large, and given a complete table of the Parashoth, sections of the law, and Haphtaroth, sections of the prophets, which are read every Sabbath in the year in the Jewish synagogues. To have an exact view of every part of the Jewish ecclesiastical economy, the reader will do well to consult the above mentioned table, and those which follow it: they have been drawn up with great care, attention, and indescribable labor. It has been a question, in what language were the law and prophets read in a synagogue of Pisidia, for in that district Strabo informs us that four languages were spoken, viz. the Pisidian, the Solyman, the Greek, and the Lydian. Dr. Lightfoot conjectures, with great probability, that the Scriptures were read in the original Hebrew; and that an interpreter tendered the reading to the people in their mother tongue. There is no doubt that the Jews and proselytes understood the Greek tongue well; and they certainly had the Septuagint version among them. The rulers of the synagogue - These were the persons whose business it was to read the appointed sections, and to take care of the synagogue and its concerns; and to see that all was done decently and in order. Sent unto them - Seeing them to be Jews, they wished them to give some suitable address to the people, i.e. to the Jews who were then engaged in Divine worship; for the whole of the following discourse, which greatly resembles that of St. Stephen, Acts 7:1-53, is directed to the Jews alone; and this was probably spoken either in Hebrew or Greek. Ye men and brethren - Ανδρες αδελφοι, Men brethren, a Hebraism for, "Ye men who are our brethren," i.e. Jews, as we ourselves are; but ανδρες is often an expletive, as we have already seen. See the note on Act 7:2. If ye have any word of exhortation - Ει εϚι λογος εν ὑμιν παρακλησεως· If ye have any subject of consolation, any word of comfort to us, who are sojourners in this strange land, speak it. The Consolation of Israel was an epithet of the Messiah among the Jews; and it is probable that it was in reference to him that the rulers of the synagogue spoke. That παρακλησις is to be understood here as meaning consolation, and this in reference to the Messiah, the whole of the following discourse will prove to the attentive reader; in which Paul shows the care and protection of God towards his people Israel, and the abundant provision he had made for their salvation by Jesus Christ. They wished for consolation, and he declared unto them glad tidings, and many felt the power and comfort of the doctrine of the cross.
Jamieson-Fausset-Brown Bible Commentary
Then Paul stood up, and beckoning with his hand--as was his manner on such occasions (Act 21:40; and see Act 26:1). Men of Israel, and ye that fear God--by the latter expression meaning religious proselytes, who united with the Jews in all acts of ordinary worship. and exalted the people when they dwelt as strangers in Egypt--by marvellous interpositions for them in their deepest depression.
John Gill Bible Commentary
And after the reading of the law and the prophets,.... Which was done every sabbath day, Act 15:21 The five books of Moses, which are meant by the law, were divided into sections: Genesis was divided into twelve, Exodus into eleven, Leviticus into ten, Numbers into ten, and Deuteronomy into ten, which in all make fifty three sections: and so by reading one on each sabbath, and two on one day, they read through the whole law in the course of a year, and which they finished at the close of the feast of tabernacles; and that day was called "the rejoicing of the law"; it was a day of rejoicing, that the law was read through. Some make fifty four sections, and then two of them must be read together, on two sabbath days, to finish the whole in the year. In some synagogues the section was divided into three parts, and so they finished the law in three years; but this custom was less common (p). The custom of reading the law, the Jews say, was one hundred and seventy years before the time of Jesus Christ; though some say the division of the law, into sections, was made by Ezra; and others refer it to Moses himself: it is certain it obtained in the times of Christ and his apostles, as did also the reading of the prophets, and which was introduced in this way, and upon this account. When Antiochus Epiphanes burnt the book of the law, and forbad the reading of it, the Jews in the room of it selected some passages out of the prophets, which they thought came nearest in words and sense to the sections of the law, and read them in their stead; and when the law was restored again, they still continued the reading of the prophetic sections; and the section for the day was called "the dismission", because usually the people were dismissed upon it, unless anyone stood up, and preached or expounded the word of God unto the people: hence the following message and address to the apostles, the rulers of the synagogue sent unto them; that is, those who were the principal men in the synagogue, the ruler of it, together with the elders; for there was but one ruler in a synagogue; See Gill on Mat 9:18 though there were more elders; and so the Syriac version here renders it, "the elders of the synagogue"; but it may be asked, why should they send to the apostles? how did they know that they were teachers, being strangers? this they might conclude from their outward appearance, their gravity and solidity; for as for habit or dress there was no distinction; or from their sitting down when they came into the synagogue, which was the custom of teachers; or they might have had some knowledge of them, and conversation with them, before they came into the synagogue; for it cannot be reasonably thought that they admitted anyone, whether they knew him or not, to teach in their synagogues: saying, ye men and brethren: which was the common style of the Jews, they used in addresses, and especially to their own countrymen, as they might perceive Paul and Barnabas were; see Act 2:29. if ye have any word of exhortation for the people, say on; the sense is, if they were prepared to preach, or had anything upon their minds to say to the people; or if they had, as it is in the original text, "any word of exhortation or comfort" in them, as they had indeed a rich treasure in their earthen vessels, they had leave and liberty to speak it to the people. "A word of exhortation" designs any doctrine that might be for instruction and comfort, and this was agreeably to the practice of the Jews. For it is said (q). "on the sabbath day, , "they preach a sermon", or expound to housekeepers (or masters of families), who are employed in business all the days of the week; and in the midst of the sermon they teach them the traditions, concerning what is forbidden, and what is lawful; and it is better for them to hear than to read in the Hagiographa;'' which books they did not read publicly, as is said in the same place, only the law and the prophets; with the latter of which they dismissed the people, unless a sermon was preached; and which, when done, was chiefly for the sake of the common people, men and women: and it is said (r), that "the women, and the people of the earth (or the common people), come to hear the sermon, and the preachers ought to draw out their hearts;'' speak out their whole mind, and deliver all they know that may be instructive and profitable. (p) Maimon. Hilchot Tephilla, c. 13. sect. 1. Benjamin Itinerar. p. 114, 115. (q) Gloss. in T. Bab. Sabbat, fol. 115. 1. (r) Ib. fol. 30. 2.
Tyndale Open Study Notes
13:15 After the usual Scriptures for the day had been read, one from the books of Moses and the other from the prophets (see Luke 4:16-28), the officials of the synagogue invited the visitors to speak any word of encouragement for the people.
Acts 13:15
In Pisidian Antioch
14And from Perga, they traveled inland to Pisidian Antioch, where they entered the synagogue on the Sabbath and sat down.15After the reading from the Law and the Prophets, the synagogue leaders sent word to them: “Brothers, if you have a word of encouragement for the people, please speak.”
- Scripture
- Sermons
- Commentary
(2006 Conference) 4.appreciation and Encouragement
By Zac Poonen2.9K59:58MAT 8:10LUK 1:47ACT 13:15ACT 15:312CO 1:31TH 5:121TI 5:17HEB 3:131JN 2:1
This sermon emphasizes the importance of appreciation, gratitude, and encouragement in restoring balance in our lives. It highlights the need to express gratitude to God, appreciate one another, and encourage those around us. The speaker addresses the cultural influences that hinder expressions of thankfulness and stresses the biblical significance of being grateful, as seen in stories like the thankful leper and Paul's appreciation for the Corinthians.
Basics of the Gospel Grace
By Stephen Kaung1.2K1:15:01ACT 13:2ACT 13:9ACT 13:15ACT 13:47GAL 2:20GAL 4:19GAL 6:18In this sermon, the preacher emphasizes the importance of grace in the life of a believer. He explains that grace is freely given by the Lord Jesus and does not require any payment or credit. The preacher uses the example of the apostle Paul, who was an enemy of Christ but received grace that transformed him completely. The preacher also highlights that grace goes beyond forgiveness and a right relationship with God, as it brings about a new birth and transformation. The sermon concludes with the preacher praying for the anointing of the Holy Spirit and for the listeners to have ears to hear and eyes to see what God has to say.
New Heart Righteousness
By F.B. Meyer0Fulfillment of the LawRighteousnessMAT 5:17LUK 24:44ACT 13:15ROM 3:31ROM 8:4F.B. Meyer emphasizes that Jesus' mission was to fulfill and elevate the law rather than abolish it, illustrating how He embodies the highest ideals of righteousness. He highlights the reverence Jesus had for the Old Testament, affirming its divine authority and the importance of its teachings in preparing hearts for His message. Meyer warns that in Christ's kingdom, even unwarranted anger and contempt are serious offenses, equating them to capital crimes, thus urging believers to cultivate a heart of love and righteousness.
Of Public Hearings of the Word.
By John Gill0Hearing the WordSpiritual GrowthDEU 31:10LUK 21:38ACT 13:15ROM 10:17JAS 1:22John Gill emphasizes the significance of public hearing of the Word as a vital ordinance in the Christian faith, tracing its roots from the synagogue worship to the early church. He highlights the necessity of attentive and reverent listening, distinguishing between different types of hearers and their responses to the Word. Gill encourages believers to approach the hearing of the Word with prayer, eagerness, and a heart prepared to receive the truth, as it is through hearing that faith is cultivated. He also discusses the benefits of hearing the Word, including conviction, conversion, and spiritual nourishment, urging the congregation to be doers of the Word and not merely hearers.
The Pilgrim Church - Part 1
By E.H. Broadbent0MAT 18:20LUK 4:16ACT 1:8ACT 13:15ACT 15:21ACT 18:2ACT 20:28GAL 2:161TH 1:81PE 1:1E. H. Broadbent, in 'The Pilgrim Church', provides an account of the continuation of churches practicing the principles taught in the New Testament through succeeding centuries. The history of the Church, still in the making, is highlighted, with parts of it being written and added to as the long pilgrimage progresses. Broadbent's narrative includes the contributions of various authors and the experiences of churches striving to make the Scriptures their guide and act upon them as the Word of God. He discusses the formation of churches, the influence of Jewish religion, Greek philosophy, and Roman power, as well as the emergence of spiritual movements like the Montanists, Marcionites, Novatians, Donatists, and Manichaeans, each reflecting different responses to the evolving Church landscape.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
After the reading of the law and the prophets - A certain portion of the law and another of the prophets, was read every Sabbath; and the law was so divided as to be read over once every year. In the notes at the conclusion of Deuteronomy, I have considered this subject at large, and given a complete table of the Parashoth, sections of the law, and Haphtaroth, sections of the prophets, which are read every Sabbath in the year in the Jewish synagogues. To have an exact view of every part of the Jewish ecclesiastical economy, the reader will do well to consult the above mentioned table, and those which follow it: they have been drawn up with great care, attention, and indescribable labor. It has been a question, in what language were the law and prophets read in a synagogue of Pisidia, for in that district Strabo informs us that four languages were spoken, viz. the Pisidian, the Solyman, the Greek, and the Lydian. Dr. Lightfoot conjectures, with great probability, that the Scriptures were read in the original Hebrew; and that an interpreter tendered the reading to the people in their mother tongue. There is no doubt that the Jews and proselytes understood the Greek tongue well; and they certainly had the Septuagint version among them. The rulers of the synagogue - These were the persons whose business it was to read the appointed sections, and to take care of the synagogue and its concerns; and to see that all was done decently and in order. Sent unto them - Seeing them to be Jews, they wished them to give some suitable address to the people, i.e. to the Jews who were then engaged in Divine worship; for the whole of the following discourse, which greatly resembles that of St. Stephen, Acts 7:1-53, is directed to the Jews alone; and this was probably spoken either in Hebrew or Greek. Ye men and brethren - Ανδρες αδελφοι, Men brethren, a Hebraism for, "Ye men who are our brethren," i.e. Jews, as we ourselves are; but ανδρες is often an expletive, as we have already seen. See the note on Act 7:2. If ye have any word of exhortation - Ει εϚι λογος εν ὑμιν παρακλησεως· If ye have any subject of consolation, any word of comfort to us, who are sojourners in this strange land, speak it. The Consolation of Israel was an epithet of the Messiah among the Jews; and it is probable that it was in reference to him that the rulers of the synagogue spoke. That παρακλησις is to be understood here as meaning consolation, and this in reference to the Messiah, the whole of the following discourse will prove to the attentive reader; in which Paul shows the care and protection of God towards his people Israel, and the abundant provision he had made for their salvation by Jesus Christ. They wished for consolation, and he declared unto them glad tidings, and many felt the power and comfort of the doctrine of the cross.
Jamieson-Fausset-Brown Bible Commentary
Then Paul stood up, and beckoning with his hand--as was his manner on such occasions (Act 21:40; and see Act 26:1). Men of Israel, and ye that fear God--by the latter expression meaning religious proselytes, who united with the Jews in all acts of ordinary worship. and exalted the people when they dwelt as strangers in Egypt--by marvellous interpositions for them in their deepest depression.
John Gill Bible Commentary
And after the reading of the law and the prophets,.... Which was done every sabbath day, Act 15:21 The five books of Moses, which are meant by the law, were divided into sections: Genesis was divided into twelve, Exodus into eleven, Leviticus into ten, Numbers into ten, and Deuteronomy into ten, which in all make fifty three sections: and so by reading one on each sabbath, and two on one day, they read through the whole law in the course of a year, and which they finished at the close of the feast of tabernacles; and that day was called "the rejoicing of the law"; it was a day of rejoicing, that the law was read through. Some make fifty four sections, and then two of them must be read together, on two sabbath days, to finish the whole in the year. In some synagogues the section was divided into three parts, and so they finished the law in three years; but this custom was less common (p). The custom of reading the law, the Jews say, was one hundred and seventy years before the time of Jesus Christ; though some say the division of the law, into sections, was made by Ezra; and others refer it to Moses himself: it is certain it obtained in the times of Christ and his apostles, as did also the reading of the prophets, and which was introduced in this way, and upon this account. When Antiochus Epiphanes burnt the book of the law, and forbad the reading of it, the Jews in the room of it selected some passages out of the prophets, which they thought came nearest in words and sense to the sections of the law, and read them in their stead; and when the law was restored again, they still continued the reading of the prophetic sections; and the section for the day was called "the dismission", because usually the people were dismissed upon it, unless anyone stood up, and preached or expounded the word of God unto the people: hence the following message and address to the apostles, the rulers of the synagogue sent unto them; that is, those who were the principal men in the synagogue, the ruler of it, together with the elders; for there was but one ruler in a synagogue; See Gill on Mat 9:18 though there were more elders; and so the Syriac version here renders it, "the elders of the synagogue"; but it may be asked, why should they send to the apostles? how did they know that they were teachers, being strangers? this they might conclude from their outward appearance, their gravity and solidity; for as for habit or dress there was no distinction; or from their sitting down when they came into the synagogue, which was the custom of teachers; or they might have had some knowledge of them, and conversation with them, before they came into the synagogue; for it cannot be reasonably thought that they admitted anyone, whether they knew him or not, to teach in their synagogues: saying, ye men and brethren: which was the common style of the Jews, they used in addresses, and especially to their own countrymen, as they might perceive Paul and Barnabas were; see Act 2:29. if ye have any word of exhortation for the people, say on; the sense is, if they were prepared to preach, or had anything upon their minds to say to the people; or if they had, as it is in the original text, "any word of exhortation or comfort" in them, as they had indeed a rich treasure in their earthen vessels, they had leave and liberty to speak it to the people. "A word of exhortation" designs any doctrine that might be for instruction and comfort, and this was agreeably to the practice of the Jews. For it is said (q). "on the sabbath day, , "they preach a sermon", or expound to housekeepers (or masters of families), who are employed in business all the days of the week; and in the midst of the sermon they teach them the traditions, concerning what is forbidden, and what is lawful; and it is better for them to hear than to read in the Hagiographa;'' which books they did not read publicly, as is said in the same place, only the law and the prophets; with the latter of which they dismissed the people, unless a sermon was preached; and which, when done, was chiefly for the sake of the common people, men and women: and it is said (r), that "the women, and the people of the earth (or the common people), come to hear the sermon, and the preachers ought to draw out their hearts;'' speak out their whole mind, and deliver all they know that may be instructive and profitable. (p) Maimon. Hilchot Tephilla, c. 13. sect. 1. Benjamin Itinerar. p. 114, 115. (q) Gloss. in T. Bab. Sabbat, fol. 115. 1. (r) Ib. fol. 30. 2.
Tyndale Open Study Notes
13:15 After the usual Scriptures for the day had been read, one from the books of Moses and the other from the prophets (see Luke 4:16-28), the officials of the synagogue invited the visitors to speak any word of encouragement for the people.