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Acts 13:39
Verse
Context
In Pisidian Antioch
38Therefore let it be known to you, brothers, that through Jesus the forgiveness of sins is proclaimed to you.39Through Him everyone who believes is justified from everything you could not be justified from by the law of Moses.40Watch out, then, that what was spoken by the prophets does not happen to you:
Sermons






Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
And by him - On his account, and through him, all that believe in his Divine mission, and the end for which he has been manifested, namely, to put away sin by the sacrifice of himself, are justified from all things, from the guilt of all transgressions committed against God; from which ye could not be justified by the law of Moses; because it is impossible that the blood of bulls and goats, and the ashes of a heifer sprinkling the unclean, or any other rite or service of this kind, could take away sin from the soul, cancel its guilt in the conscience, or make an atonement to the Divine justice; but this is the sacrifice which God has required; this is every way suited to the end for which it has been instituted; and this is the sacrifice alone which God can accept. Your law says, "Do this, and ye shall live;" and, "Cursed is every one that continueth not in all things that are written in the book of the law to do them." Ye have not done these things required; ye have not continued in any good thing; ye have not only not done all things commanded, but ye have done none, none as they ought to be done; and therefore ye are under the curse. The Gospel says, Believe on the Lord Jesus; credit his Divine mission; consider his death an atonement for sin; believe in his resurrection, as a proof that the atonement is made, believe that he suffered, died, and rose again for your justification; and that for his sake God, though he be infinitely just, can be the justifier of all who believe in him. By the law of Moses there is neither justification nor salvation: in Jesus Christ there are both, and all the sure mercies of David. Therefore, believe on the Lord Jesus Christ, and ye shall be justified from all things, from which ye could not be justified by the law of Moses.
Jamieson-Fausset-Brown Bible Commentary
by him all that believe are justified from all things--The sense requires that a pause in the sentence be made here: "By him the believer is absolved from all charges of the law." What follows, from which ye could not be justified by the law of Moses--is not an exceptional but an explanatory clause. The meaning is not, "Though the law justifies from many things, it cannot justify from all things, but Christ makes up all deficiencies"; but the meaning is, "By Christ the believer is justified from all things, whereas the law justifies from nothing." (Note.--The deeper sense of justification, the positive side of it, is reserved for the Epistles, addressed to the justified themselves: and whereas it is the resurrection of Christ here, and throughout the Acts chiefly, which is dwelt on, because the first thing in order to bring peace to the guilty through Christ was to establish His Messiahship by His resurrection, in the Epistles to believers His death as the way of reconciliation is fully unfolded).
John Gill Bible Commentary
And when the Jews were gone out of the synagogue,.... The time of worship there being over; or being offended at the apostle's discourse concerning Jesus: the words will bear to be rendered, "when they were gone out of the synagogue of the Jews"; and the sense be, when Paul and Barnabas were come out from thence, Paul having finished his discourse: the word "Jews", and the phrase, "out of the synagogue", are left out in Beza's ancient copy, and in the Alexandrian copy, and in the Vulgate Latin, and Syriac versions; and so may be interpreted either of the Jews, or of Paul and Barnabas; the Ethiopic version leaves out the whole clause: "the Gentiles besought that these words might be spoken unto them the next sabbath"; that is, the proselytes from among the Gentiles, who attended on the synagogue of the Jews, and who stayed behind when the Jews were gone out, being exceedingly delighted with the apostle's doctrine, most earnestly entreated that the same subject might be insisted upon the next sabbath: or, as Dr. Lightfoot observes, the words may be rendered, "they besought the Gentiles"; that is, the apostles, when they saw the Jews go out, being offended, addressed the Gentiles, and entreated them to come the next sabbath day, and patiently hear these doctrines: though in the above copies and versions there is no mention made of the Gentiles, any more than of the Jews; so that this may be understood either of the rulers of the synagogue, who first invited them to speak a word of exhortation to the people, or of the whole body, Jews and proselytes, who, when they were departing, entreated they might hear them again the next sabbath; about which "next sabbath", there is some difficulty; the words may be rendered, "between the sabbath", and so may regard what we call weekdays, or working days; and which the Jews call , "the intermediate days", or the days between one sabbath and another (s); and on some one of these days it was desired that the apostles would give them another discourse on the same subject; and it may be particularly, that either Monday or Thursday, the second or fifth day of the week, might be pitched upon; since on these days the Jews met together in the synagogue, and read the law, according to the order of Ezra, that they might not be three days without the law (t); and these were the days on which they fasted, Luk 18:12. Others choose to render the words, "on the sabbath day after"; and so the Syriac version renders it, "on the other sabbath"; and the Ethiopic version, "the sabbath following"; and so the Vulgate Latin, with which ours, and others agree; and to this reading and sense, Act 13:44 greatly inclines; though they might meet together on one of the days between, when being so delighted with what they heard, and of which they so much talked, that the next sabbath almost the whole city came together to hear: but what pleases me best, and which, I think, has never been observed by any, is, that there was one sabbath in the year which was called ; which may be rendered by , "the sabbath between", or the intermediate sabbath; and this sabbath was on one of the ten days before the day of atonement; and was so called, because it was between the first of Tisri, which answers to part of our September, and was the beginning of the year, and the tenth of the same month, which was the day of atonement; and was a sabbath very much taken notice of by the Jews (u): and now this might be the sabbath following, and so all agrees; and a reason may be given for the different phrases in this verse, and Act 13:44 and if so, this also points out the time of the year that Paul and Barnabas were at Antioch in Pisidia, and when that remarkable period began, that the apostles turned from the Jews, and preached to the Gentiles. (s) T. Hieros. Gittin, fol. 49. 1. & Bab. Ceritot, fol. 16. 1, 2. & 17. 1. (t) T. Hieros. Megilla, fol. 75. 1. & Bab. Bava Kama, fol. 32. 1. (u) Tzeror Hammor, fol. 85. 4. & 86. 1, 2.
Tyndale Open Study Notes
13:39 Faith is prerequisite to being made right in God’s sight; this was not provided for in the law of Moses (Ps 14:1-3; see Rom 3:9-20).
Acts 13:39
In Pisidian Antioch
38Therefore let it be known to you, brothers, that through Jesus the forgiveness of sins is proclaimed to you.39Through Him everyone who believes is justified from everything you could not be justified from by the law of Moses.40Watch out, then, that what was spoken by the prophets does not happen to you:
- Scripture
- Sermons
- Commentary
The Divine Guest
By F.B. Meyer0Divine HospitalityFaith in God's PromisesGEN 18:11KI 8:27PRO 8:31ISA 57:15JER 32:17MAT 25:45LUK 24:30ACT 13:39HEB 11:11REV 3:20F.B. Meyer reflects on the profound moment when God visited Abraham in the plains of Mamre, emphasizing the significance of divine hospitality and the importance of recognizing God's presence in our lives. He draws parallels between Abraham's humble service to his guests and our own interactions with others, suggesting that Christ often comes to us disguised as strangers. Meyer encourages believers to embrace faith, reminding them that nothing is too hard for the Lord, and that true faith is rooted in the promises of God. He concludes with the assurance that God desires to dwell with us, transforming our lives through His presence and promises.
The Doctrine of Justification, by the Righteousness of Christ, Stated and Maintained.
By John Gill0Righteousness of ChristJustificationACT 13:39ROM 4:6ROM 5:1ROM 8:33John Gill expounds on the doctrine of justification by the righteousness of Christ, emphasizing that justification is distinct from pardon and is an act of God's grace where believers are declared righteous through Christ's imputed righteousness. He clarifies that justification is not based on human works or faith as a condition, but solely on Christ's obedience and sacrifice. Gill discusses the roles of the Father, Son, and Holy Spirit in the justification process, asserting that it is a complete act that occurs before faith and is rooted in God's eternal decree. He concludes that believers are justified from all things through Christ, who fulfills the law's demands and provides a perfect righteousness that cannot be lost.
Genesis: The Foundation of Divine Revelation
By E.W. Bullinger0MAT 19:4MRK 7:4LUK 11:49JHN 1:51ACT 13:39HEB 10:28E.W. Bullinger emphasizes the foundational importance of the book of Genesis in understanding the entire Bible, as it serves as the seed-plot of God's Word and the basis of Divine Revelation. The historical facts in Genesis are confirmed by Divine authority, with numerous references in the New Testament validating its significance and truth. Genesis, along with the Book of the Law, is attributed to Moses, underscoring its foundational role in Scripture and its connection to subsequent inspiration.
How to Be Inexpressibly Happy
By R.A. Torrey0Freedom From SinJoy in ChristJHN 8:31ACT 13:391PE 1:8R.A. Torrey emphasizes that true happiness is found in believing in Jesus Christ, who offers 'inexpressible and glorious joy' to those who trust in Him. He illustrates this through the story of a young woman whose locket contained a message of love for her unseen Savior, highlighting that genuine joy comes from knowing one's sins are forgiven and being free from the bondage of sin. Torrey argues that many seek happiness in worldly pursuits but fail to find it, while true believers experience joy that transcends circumstances. He encourages listeners to believe in Christ, assuring them that this faith leads to a profound and lasting happiness that is available to all. Ultimately, Torrey invites everyone to embrace this joy by surrendering their lives to Jesus.
All of Grace
By C.H. Spurgeon0MAT 11:19LUK 7:35ACT 13:39ROM 3:41TI 3:16TIT 3:7JAS 2:21In this sermon on being justified, the preacher delves into the Greek word 'dikaioo,' which primarily means to deem someone right. Justification is described as the act by which a person is brought into a right relationship with God, a legal term involving the courtroom and the binding verdict of the judge. The sermon emphasizes that justification is an act of God, not man, where believers are declared righteous based on faith in Christ, not by works. It is a forensic declaration that changes the believer's judicial standing before God, not their character.
Justification
By W.H. Griffith Thomas0GEN 15:6ACT 13:39ROM 3:25ROM 5:12CO 5:21W.H. Griffith Thomas delves into the significance of Justification in the spiritual life, emphasizing its role in restoring our true relation to God by removing condemnation, guilt, and separation caused by sin. Justification is not merely pardon but the act of God accepting and accounting us as righteous through faith in Christ, leading to a perfect standing before God. The doctrine of Justification by faith alone is crucial for spiritual health, peace, and liberty, cutting at the root of sacerdotal mediation and serving as the foundation of holiness, spiritual power, and true spiritual service.
Did I Miss God's Will for My Life?
By R.A. Torrey0Assurance of SalvationGod's WillISA 53:6MAT 11:30JHN 3:36ACT 13:39ROM 4:5ROM 8:162CO 5:21GAL 3:13JAS 1:51JN 5:13R.A. Torrey addresses a concerned Christian woman who fears she may have missed God's will for her life by not going to China as a missionary. He reassures her that true salvation is based on faith in Jesus Christ, not on fulfilling a specific calling or service. Torrey emphasizes that God is loving and does not require us to undertake the hardest tasks to prove our devotion; rather, He desires our hearts and trust. He encourages her to focus on her current role as a wife and mother, which is a high calling in itself, and to find assurance in God's promises rather than her feelings. Ultimately, Torrey reminds her that God's grace covers all mistakes and that she can still serve Him faithfully in her present circumstances.
Atonement Realised
By G.W. North0AtonementNew Covenant vs Old CovenantMAT 26:28JHN 6:53ACT 13:39ROM 8:11CO 12:13EPH 1:7COL 1:14HEB 9:121PE 1:18REV 12:11G.W. North emphasizes the critical distinction between the Old and New Covenants, arguing that many Christians misuse Biblical phrases related to the Blood of Christ due to a lack of understanding. He warns against superstitious practices that treat the Blood as a magical covering, asserting that true protection and redemption come from a deep, personal relationship with Jesus rather than ritualistic applications. North highlights that the early Church did not practice blood-sprinkling or seek protection through the Blood, but rather experienced forgiveness and cleansing through faith in Christ. He concludes that redemption is found in Jesus Himself, not merely in His Blood, and encourages believers to embrace the newness of life in Christ, free from outdated practices. The sermon calls for a renewal of understanding and speech that reflects the fullness of life in the Spirit.
How to Deal With the Deluded
By R.A. Torrey0Assurance of SalvationEngaging the DeludedJHN 3:3ACT 13:39EPH 1:7R.A. Torrey addresses the challenge of engaging with those who are deluded in their faith, particularly focusing on Roman Catholics, Jews, Spiritualists, Christian Scientists, and followers of false prophets. He emphasizes the importance of guiding them to understand the assurance of salvation, the necessity of the new birth, and the singular role of Jesus Christ as the mediator. Torrey encourages believers to use Scripture effectively to reveal the truth and to awaken a sense of need for Christ without attacking their current beliefs. He concludes that many deluded individuals are seeking something deeper and can be led to a genuine faith in Christ through patience and the truth of the Gospel.
Of Justification.
By John Gill0GraceJustificationACT 13:39ROM 3:24ROM 4:5ROM 5:1ROM 8:332CO 5:21GAL 2:16EPH 1:7TIT 3:7HEB 10:14John Gill expounds on the doctrine of justification, emphasizing its close connection with the pardon of sin. He clarifies that while pardon and justification are distinct, they are both essential aspects of salvation, with justification being the act of God declaring a sinner righteous through the imputed righteousness of Christ. Gill argues that justification is not based on human works but solely on God's grace and the redemptive work of Christ, highlighting the importance of faith in receiving this justification. He warns against conflating justification with sanctification, asserting that they are separate processes in the believer's life. Ultimately, Gill presents justification as a foundational doctrine of the Christian faith, essential for understanding salvation and the believer's standing before God.
The Seed of Israel, Justified in Christ
By J.C. Philpot0ISA 43:1ISA 45:24MAT 11:28JHN 1:1JHN 6:37ACT 13:39ROM 8:34ROM 14:111CO 1:30PHP 2:91TI 3:16HEB 1:8J.C. Philpot preaches on the essential deity of the Lord Jesus Christ, emphasizing the testimonies in Scripture that confirm His divinity and the unique acts attributed to Him as God. Philpot delves into the solemn determination of Jehovah that only the seed of Israel, chosen by God, shall be justified and glory in the Lord, highlighting the necessity of faith, eternal union, and communion with Jesus for true justification. He contrasts the fate of those who come to Jesus, acknowledging their need for His righteousness and strength, with those who are incensed against Him, warning of the shame and eternal contempt awaiting those who reject Christ.
How to Begin Witnessing
By R.A. Torrey0EvangelismWitnessingMAT 28:19JHN 3:36JHN 4:7JHN 5:24ACT 10:43ACT 13:39R.A. Torrey emphasizes the importance of beginning the process of witnessing, highlighting the need to find individuals to engage with and to pray for divine guidance. He suggests starting conversations with direct questions about faith and salvation, using tact and kindness to open doors for deeper discussions. Torrey encourages witnessing as a continuous practice, learning from experiences, and ultimately leading individuals to accept Jesus Christ as their personal Savior. He also stresses the importance of showing new believers from Scripture that they have forgiveness and eternal life, and guiding them in their new Christian journey.
Free Salvation
By J.C. Ryle0Faith in ChristFree SalvationJHN 3:18ACT 13:39ROM 1:16EPH 2:8J.C. Ryle emphasizes the paramount importance of the doctrine of free salvation through faith in Jesus Christ, asserting that it is the foundation of Christianity. He warns that misunderstanding this doctrine can lead to spiritual confusion and despair, while grasping it brings peace and assurance. Ryle highlights historical examples, such as the Apostles and Martin Luther, who transformed lives and societies through the message of free forgiveness. He urges listeners to seek this truth in their ministries and personal lives, reminding them that Christ is always willing to save those who come to Him. Ultimately, he calls for a heartfelt response to the invitation of salvation, encouraging all to embrace the grace offered through Jesus.
The Pointed Personal Worker
By R.A. Torrey0Personal EvangelismAssurance of SalvationISA 53:6MAT 28:19JHN 6:37ACT 13:39R.A. Torrey emphasizes the vital role of personal evangelism in his sermon 'The Pointed Personal Worker,' recounting his own experiences of leading individuals to Christ through direct engagement with Scripture. He passionately believes that every Christian can and should participate in soul-winning, using the Bible as a tool to illuminate the path to salvation. Torrey's method involves asking probing questions that guide seekers to understand their need for Christ and the assurance of their salvation. His dedication to prayer and his ability to connect with skeptics further highlight his commitment to evangelism. Ultimately, Torrey's life and work serve as a powerful reminder of the importance of personal outreach in the Christian faith.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
And by him - On his account, and through him, all that believe in his Divine mission, and the end for which he has been manifested, namely, to put away sin by the sacrifice of himself, are justified from all things, from the guilt of all transgressions committed against God; from which ye could not be justified by the law of Moses; because it is impossible that the blood of bulls and goats, and the ashes of a heifer sprinkling the unclean, or any other rite or service of this kind, could take away sin from the soul, cancel its guilt in the conscience, or make an atonement to the Divine justice; but this is the sacrifice which God has required; this is every way suited to the end for which it has been instituted; and this is the sacrifice alone which God can accept. Your law says, "Do this, and ye shall live;" and, "Cursed is every one that continueth not in all things that are written in the book of the law to do them." Ye have not done these things required; ye have not continued in any good thing; ye have not only not done all things commanded, but ye have done none, none as they ought to be done; and therefore ye are under the curse. The Gospel says, Believe on the Lord Jesus; credit his Divine mission; consider his death an atonement for sin; believe in his resurrection, as a proof that the atonement is made, believe that he suffered, died, and rose again for your justification; and that for his sake God, though he be infinitely just, can be the justifier of all who believe in him. By the law of Moses there is neither justification nor salvation: in Jesus Christ there are both, and all the sure mercies of David. Therefore, believe on the Lord Jesus Christ, and ye shall be justified from all things, from which ye could not be justified by the law of Moses.
Jamieson-Fausset-Brown Bible Commentary
by him all that believe are justified from all things--The sense requires that a pause in the sentence be made here: "By him the believer is absolved from all charges of the law." What follows, from which ye could not be justified by the law of Moses--is not an exceptional but an explanatory clause. The meaning is not, "Though the law justifies from many things, it cannot justify from all things, but Christ makes up all deficiencies"; but the meaning is, "By Christ the believer is justified from all things, whereas the law justifies from nothing." (Note.--The deeper sense of justification, the positive side of it, is reserved for the Epistles, addressed to the justified themselves: and whereas it is the resurrection of Christ here, and throughout the Acts chiefly, which is dwelt on, because the first thing in order to bring peace to the guilty through Christ was to establish His Messiahship by His resurrection, in the Epistles to believers His death as the way of reconciliation is fully unfolded).
John Gill Bible Commentary
And when the Jews were gone out of the synagogue,.... The time of worship there being over; or being offended at the apostle's discourse concerning Jesus: the words will bear to be rendered, "when they were gone out of the synagogue of the Jews"; and the sense be, when Paul and Barnabas were come out from thence, Paul having finished his discourse: the word "Jews", and the phrase, "out of the synagogue", are left out in Beza's ancient copy, and in the Alexandrian copy, and in the Vulgate Latin, and Syriac versions; and so may be interpreted either of the Jews, or of Paul and Barnabas; the Ethiopic version leaves out the whole clause: "the Gentiles besought that these words might be spoken unto them the next sabbath"; that is, the proselytes from among the Gentiles, who attended on the synagogue of the Jews, and who stayed behind when the Jews were gone out, being exceedingly delighted with the apostle's doctrine, most earnestly entreated that the same subject might be insisted upon the next sabbath: or, as Dr. Lightfoot observes, the words may be rendered, "they besought the Gentiles"; that is, the apostles, when they saw the Jews go out, being offended, addressed the Gentiles, and entreated them to come the next sabbath day, and patiently hear these doctrines: though in the above copies and versions there is no mention made of the Gentiles, any more than of the Jews; so that this may be understood either of the rulers of the synagogue, who first invited them to speak a word of exhortation to the people, or of the whole body, Jews and proselytes, who, when they were departing, entreated they might hear them again the next sabbath; about which "next sabbath", there is some difficulty; the words may be rendered, "between the sabbath", and so may regard what we call weekdays, or working days; and which the Jews call , "the intermediate days", or the days between one sabbath and another (s); and on some one of these days it was desired that the apostles would give them another discourse on the same subject; and it may be particularly, that either Monday or Thursday, the second or fifth day of the week, might be pitched upon; since on these days the Jews met together in the synagogue, and read the law, according to the order of Ezra, that they might not be three days without the law (t); and these were the days on which they fasted, Luk 18:12. Others choose to render the words, "on the sabbath day after"; and so the Syriac version renders it, "on the other sabbath"; and the Ethiopic version, "the sabbath following"; and so the Vulgate Latin, with which ours, and others agree; and to this reading and sense, Act 13:44 greatly inclines; though they might meet together on one of the days between, when being so delighted with what they heard, and of which they so much talked, that the next sabbath almost the whole city came together to hear: but what pleases me best, and which, I think, has never been observed by any, is, that there was one sabbath in the year which was called ; which may be rendered by , "the sabbath between", or the intermediate sabbath; and this sabbath was on one of the ten days before the day of atonement; and was so called, because it was between the first of Tisri, which answers to part of our September, and was the beginning of the year, and the tenth of the same month, which was the day of atonement; and was a sabbath very much taken notice of by the Jews (u): and now this might be the sabbath following, and so all agrees; and a reason may be given for the different phrases in this verse, and Act 13:44 and if so, this also points out the time of the year that Paul and Barnabas were at Antioch in Pisidia, and when that remarkable period began, that the apostles turned from the Jews, and preached to the Gentiles. (s) T. Hieros. Gittin, fol. 49. 1. & Bab. Ceritot, fol. 16. 1, 2. & 17. 1. (t) T. Hieros. Megilla, fol. 75. 1. & Bab. Bava Kama, fol. 32. 1. (u) Tzeror Hammor, fol. 85. 4. & 86. 1, 2.
Tyndale Open Study Notes
13:39 Faith is prerequisite to being made right in God’s sight; this was not provided for in the law of Moses (Ps 14:1-3; see Rom 3:9-20).