Acts 13

H. Leo Boles Commentary On Acts 13 HISTORY OF THE CHURCH: PAUL AS THE CHIEF ACTOR

SECTION ONE PAUL’ S FIRST JOURNEYAct_13:1 to Acts 14:28 PAUL AND IN CYPRUSAct_13:1-12 1 Now there were at Antioch, in the church—“ Antioch” was the capital of the Greek kingdom of Syria, and afterward became the residence of the Roman governor of the province. It was situated on the Orontes River, about sixteen miles from its mouth; its seaport was Seleucia. At Antioch was established the first church among the Gentiles, of which we have a record (Acts 11:20-21) ; here the disciples of Jesus were first called “ Christians” (Acts 11:26); here Paul exercised, so far as is distinctly recorded, his first systematic work (Acts 11:22-26 Acts 14:26-28 Acts 15:35 Acts 18:22-23) ; here he started on the beginning of his first missionary journey (Acts 13:1-3); and to Antioch he came on his return from his missionary journey (Acts 14:26). Paul began and ended his sec-ond missionary journey at this place. (Acts 15:36 Acts 18:22.) Antioch was also the starting point of the third missionary journey, which was brought to an end by his imprisonment at Jerusaem and Caesarea. prophets and teachers,—Some distinction is to be made be¬tween these terms; all prophets were teachers, but not all teachers were prophets; as all judges are lawyers, but not all lawyers are judges. A prophet had a higher or greater measure of the Holy Spirit. It seems that Barnabas, Symeon, and Lucius were proph¬ets and Manaen and Saul were teachers— three prophets and two teachers. Barnabas heads the list (Acts 11:22), and Saul comes last; Symeon is thought by some to be “ Simon of Cyrene,” who carried the cross for Jesus. (Mark 15:21.) Lucius of Cy rene was probably one of the original evangelists. (Acts 11:20.) The name is another form of “ Luke,” but it is certainly not “ Luke, the beloved physician.” Manaen shows how the gospel had reached some of the higher classes, as he was foster brother of Herod the tetrarch. This was Herod Antipas; “ foster-brother” is from the Greek “ suntrophos,” and means “ one nourished with or brought up with one.” Saul is the last mentioned, but soon to be placed first. (Verses 9-13.) 2 And as thy ministered to the Lord,— The work that Barnabas and Saul were doing is called “ ministered to the Lord” ; hence, to preach the gospel to the unsaved and to edify the saints is to minister to the Lord. (Matthew 25:31-46.) While they were fasting the Holy Spirit commanded the other “ prophets and teach¬ers” to “ separate me Barnabas and Saul” for the work which they had been called to do. Jewish Christians were keeping up the Jewish fast. (Luke 18:12.) We note that fasting was practiced in the selection of elders of the church. (Acts 14:23.) Fasting was a voluntary act on the part of Christians. “ Separate me” is from the Greek “ aphorisate de moi” ; this separation was for a spe¬cial purpose and should be obeyed at once. Barnabas and Saul had both been called for this work sometime ago, but now they are to be set apart in a special way to do in a larger sense the work for which they were now prepared and to which they had been called. Here Barnabas is mentioned before Saul again, showing that he is still regarded as the leader. We do not know how the Holy Spirit spoke to these, but very likely through one of the other prophets and teachers. 3 Then, when they had fasted and prayed—It may be that when they had finished the fast mentioned in verse 2 they prayed for the Lord to guide them further, and to bless Barnabas and Saul as they go into the field. Hands were laid upon them and they were sent away. The subject of prayer, fasting, and laying on of hands has provoked much discussion to but little profit. Some have contended that such a procedure was essential to the “ ordination” of elders, preachers, and evangelists; it has been claimed that such a procedure should be followed today. Others have claimed that hands were laid upon others by a superior, and to confer some spiritual gift; hence, when spiritual gifts ceased, this procedure ceased. Still others have contended that this was merely a solemn way of impressing upon one the serious and important duties that one should perform. We know what was done here, but we do not know that God intended it to be a precedent for inducting anyone into an office of the church or setting one apart to any special work. 4 So they, being sent forth by the Holy Spirit,—Luke again refers to the Holy Spirit as the authority for sending forth Barnabas and Saul to the preaching of the gospel; he does not intimate that there was any “ church authority,” or any ecclesiastical authority connected with this work. The Holy Spirit directed in this affair, and the church at Antioch is not even mentioned. Barnabas and Saul left Antioch and went about sixteen miles down the Orontes River to Seleucia, the seaport of Antioch; from Seleucia they “ sailed to Cyprus,” a distance of eighty to one hundred miles in a southwestern direction. Several reasons are assigned for their going to Cyprus; Barnabas was a native of this island and was acquainted with conditions there; again, it was on the way to Asia Minor by sea; then Paul was a native of Cilicia, just north of Cyprus ; again, some of the disciples driven from Jerusalem by persecution had preached the gospel in Cyprus. (Acts 11:19.) 5 And when they were at Salamis,—Salamis was on the eastern extremity of Cyprus, and the nearest port to Antioch. This seems to be the first place that they “ proclaimed the word of God” ; here they went into “ the synagogues of the Jews,” and preached the gospel. It was the invariable rule of Paul to preach to the Jews first and then to the Gentiles. (Romans 1:16.) There was a large number of Jews on this island; hence, there was a plurality of synagogues. They had as their attendant John Mark, the cousin of Barnabas, and the author of the Gospel according to Mark, and son of Mary of Jerusalem. (Acts 12:12 Acts 12:25.) 6-8 And when they had gone through the whole island—Cyprus is about one hundred fifty miles long and sixty miles wide, extending in length northeast and southwest. It is probable that they preached and taught at other places as they did at Salamis. Paphos was the capital of Cyprus, and was situated on the western coast of the island; the Roman governor lived here. They “ found a certain sorcerer” living at Paphos; he was a Jew and a false prophet by the name of “ Bar-Jesus.” “ Sorcerer” here comes from the Greek “ magon,” but does not always yield to this translation; it means one who is a magician. It is clear that he was ascribing his magical tricks to God and wanted his speech and prophetic state¬ments to be taken at full face value. “ Bar-Jesus” means the son of a man named Jesus. He is called “ Elymas,” which means “ a wise man” ; it is an Arabic name given to this Jew. He withstood Bar¬nabas and Saul, attempting to turn aside “ the proconsul from the faith.” Elymas saw that his influence and power were gone if Sergius Paulus believed; hence, he sought with all of his influence to keep Sergius Paulus from believing what Barnabas and Saul preached. 9 But Saul, who is also called Paul,—The apostle to the Gen¬tiles is called by two names. In the history of his life and work among the Jews he is called by his Jewish name Saul; but now that he is beginning his labors among the Roman Gentiles, his Roman name is used from this time on. Luke presents this new name in a remarkable way; the “ also” does not mean that the name “ Paul” was given now for the first time, but that he had al¬ways had it. Saul was a common name among the Jews; but now Luke uses “ Paul” except when there is reference to his previous life. (Acts 22:7 Acts 26:14.) Paul’ s work was chiefly among the Gentiles; he belonged to the tribe of Benjamin and wore the Jewish name of the first king of Israel. (Philippians 3:5.) “ Filled with the Holy Spirit” means that a fuller measure of the Holy Spirit came upon him in this case of emergency, so that he could with power rebuke the sorcerer miraculously. The Holy Spirit may also have enabled Paul to have an insight into the character of this wicked man. Some think that the phrase “ fastened his eyes on him” shows that Paul’ s eyes were weak and that he had to strain himself to see Elymas; however, there is no evidence of this. 10 and said, O full of all guile and all villany,—Paul denounced Elymas with the severest terms that we have recorded in the New Testament. He used four of the strongest terms in de¬nouncing the sorcerer: (1) “ full of all guile” ; (2) full of “ all vil¬lany” ; (3) “ son of the devil” ; (4) “ enemy of all righteousness.” “ Guile” is from the Greek “ delo,” which means “ to catch with bait” ; hence Paul denounces Elymas as a trickster. “ Villany” comes from “ rhaidiourgias,” and means “ one who does something adroitly and with ease” ; with deadly accuracy Paul pictured this deceiver. “ Son of the devil” is from the Greek “ diabolou,” and means “ a slanderer like the devil.” (John 8:44.) It is strange that Elymas, or Bar-Jesus, “ son of Jesus,” should be more appro¬priately called “ son of the devil.” “ Enemy of all righteousness” means personal enemy to all justice, and seems to sum up the meaning of the other terms. Paul emphatically and interrogatively commanded him to cease perverting “ the right ways of the Lord.” Elymas, the false prophet, was making the right ways of the Lord crooked. 11 And now, behold, the hand of the Lord is upon thee,—Not only did Paul denounce Elymas in the most scathing terms, but he cursed him with blindness for a time; this curse was by “ the hand of the Lord.” He sought someone to guide him. The blind¬ness was to be “ for a season” (Luke 4:13), if it should please God to restore his sight. We know not how long the sorcerer remained blind, neither do we know whether he ever repented. Elymas should have been brought to repentance, since he should know that his blindness was brought upon him for perverting the gospel which Paul preached. “ The hand of the Lord” frequently meant a condemnation. (Exodus 9:3; Judges 2:15.) 12 Then the pronconsul, when he saw—When the proconsul saw Elymas smitten with blindness he believed what Paul preached; he saw that the Lord was with Paul and enabled him to perform this miracle; hence, he was with him in what he was teaching. Very likely the pronconsul was perplexed by the teach¬ing of Barnabas and Paul and that of Elymas, but this miracle helped him to see which taught the truth. He was astonished at the manner of teaching and the confirmation of the teaching by this miracle.

PAUL AND IN PERGA AND ANTIOCH IN PISIDIAAct_13:13-14 13 Now Paul and his company—Up to this point Luke has “ Barnabas and Saul,” but from now on it is “ Paul and Barnabas” ; frequently the events cluster around just Paul. Paul is mentioned first with three exceptions (Acts 14:12 Acts 15:12 Acts 15:25); so com¬pletely does Paul get the attention from Luke that Barnabas and Mark are called “ his company.” They “ set sail from Paphos, and came to Perga in Pamphylia.” Paphos was on the west end of Cyprus, and they sailed in a northwestern direction to Perga, a town on the mainland. Perga was about one hundred fifty miles from Paphos. Mark, for some cause, left Paul and Barnabas at Perga and returned to Jerusalem. So far Paul and Barnabas have visited Cyprus, the native land of Barnabas, and close to Cilicia, the homeland of Paul. 14 But they, passing through from Perga,— Paul and Barn- bas did not remain long in Perga; Luke does not record that they even preached the gospel in Perga on this visit, yet Perga was the capital of Pamphylia. Leaving Perga they traveled north about a hundred miles to “ Antioch of Pisidia.” Modern scholars have placed this Antioch in Phrygia, but Luke locates it in Pisidia. This Antioch was at the foot of the Taurus Mountains; it was reached by a difficult road over the mountains infested by robbers; here they found a synagogue and attended services there on the Sabbath. The Jews who had not become Christians still met in their synagogues on the Sabbath. When Paul and Barnabas en¬tered the synagogue they “ sat down” as any worshiper would. It would seem that there was but one synagogue of the Jews in Antioch, as “ they went into the synagogue on the sabbath.”

PAUL’ S FIRST SERMONAct_13:15-43 15 And after the reading of the law and the prophets—The “ synagogue,” in its derivation, means “ congregation” ; it came into use during the exile in Babylon; however, some think that it had a much earlier origin. It is true that it reached its development after the return from Babylonian captivity. Wherever there were as many as ten Jews in a town or a city, a synagogue was built. Among the items of worship was “ the reading of the law and the prophets.” The law was first read in the synagogue till 163 B.C., when Antiochus Epiphanes prohibited it; then the reading of the prophets was substituted for the reading of the law. However, the Maccabees restored the reading of the law, but the reading of the prophets was continued. “ The rulers of the synagogue” had the responsibility of selecting the readers and the speakers for the ser¬vice. (Mark 5:22 Mark 5:35-38; Luke 8:49 Luke 13:14; Acts 18:8 Acts 18:17.) After the usual reading, according to custom, the ruler of the syna¬gogue called on anyone who was known to be competent to teach to interpret the word or make a religious address to the congregation. It may be that this ruler knew that Paul and Barnabas were men giving their lives to teaching, and coming from Jerusalem they would receive a special invitation. So the ruler very courteously invited them to speak. Paul took advantage of the occasion and made the address which follows. 16 And Paul stood up,—It was the custom of the Jews to sit while speaking (Luke 4:20), but the Greeks and Romans stood while speaking (Acts 17:22). It is generally understood that Paul on this occasion arose from his seat and stepped upon the platform and then took his seat as he began to speak; or he may have followed the Roman custom and stood during his entire address. Paul is the recognized leader now and the more gifted speaker (Acts 14:12) so that he responds to the invitation of the ruler. Paul “ beckoning with the hand” to get the attention of the audience, and to begin in a formal way his address. This was a dramatic gesture for quiet and order. (Acts 12:17 Acts 21:40.) After his gesture for silence Paul addressed them as “ men of Is¬rael” who feared God. This was a very dignified and solemn way of beginning this most important address to the worshipers in the synagogue at this hour. 17 The God of this people Israel—Here we have Paul’ s first recorded address; he begins as did Stephen (Acts 7:2-53) with the history of the Jewish race and reciting many events in their history. It is probable that Paul was present and heard Stephen’ s speech and remembered it; then Paul was familiar with the history of his own race. God had chosen Abraham, the father of the Jewish race, and had multiplied his seed in Egypt until they became a mighty race there; he then by the hand of Moses or “ with a high arm led he them forth” out of Egypt. The phrase, “ chose our fathers,” refers to the call of Abraham and Isaac and Jacob. 18 And for about the time of forty years—The children of Is¬rael were led out of Egyptian bondage, across the Red Sea, into the wilderness and down to Mount Sinai; here the law was given to them; they built the tabernacle and sojourned in their wander¬ings forty years in the wilderness. God fed them with the manna (Exodus 16:35; Duet. 8: 16), and cared for them in the wilderness “ as a nursing-father.” God endured, bore with them continually during the forty years as a father bears with a wayward son, using every loving means to reclaim him and prepare him for a noble and useful life. 19-20 And when he had destroyed seven nations—After the sojourn of forty years in the wilderness, and after the death of Moses, Joshua led the children of Israel across the Jordan into the land of Canaan. This land had been promised to Abraham. (Genesis 12:7 Genesis 13:15 Genesis 15:18; Galatians 3:16.) Canaan was inhabited by seven nations— Hittites, Girgashites, Amorites, Canaanites, Per izzites, Hivites, and Jebusites. (Deuteronomy 7:1.) These seven na¬tions were mightier than the children of Israel, yet God gave “ their land for an inheritance” to the seed of Abraham. “ For about four hundred and fifty years” is an expression that has caused much trouble with commentators. It is difficult to harmonize the chronological dates. It is not clear when the four hundred fifty years begin or when they end; this complicates the interpretation of the “ four hundred and fifty years.” In 1 Kings 6:1 it is stated that Solomon began building the temple in the four hundred eightieth year after the exodus from Egypt. Paul here reckons the time as follows: wanderings in the wilderness (verse 18), forty years; under the judges (verse 20), four hundred fifty years; reign of Saul (verse 21), forty years; total, five hundred fifty years. To this total we must add the entire reign of David (forty years) and the first three years of the reign of Solomon to get to the time when the building of the temple was begun.

Therefore, adding these forty-three years, the entire period of time amounts to five hundred seventy-three years. There is a discrepancy between the five hundred seventy-three years based on Paul’ s reckoning and the four hundred eighty years referred to in Kings— a difference of ninety-three years. However, this is accounted for by the fact that ninety-three years must be subtracted, as there are ninety-three blank years as recorded in the book of Judges. In Numbers 6:12 the Nazirite lost time if he did not comply with the law, so Israel when not ruled by the judges was ruled by foreign nations. (Judges 3:8 Judges 3:14 Judges 4:3 Judges 6:1 Judges 13:1.) This amounts to ninety- three years, which makes the calculation correspond to the figures as given by other writers. 21 And afterward they asked for a king:—The people re¬belled against God’ s order of government and demanded a king; so God gave them Saul of the tribe of Benjamin who reigned forty years. The Old Testament does not state the length of Saul’ s reign. It is a striking coincidence that the speaker Saul or Paul refers to the ancient Saul as belonging to the tribe of Benjamin, his own tribe. 22 And when he had removed him,—Saul was killed in battle (1 Samuel 31:4), or he fell upon his own sword and died; Jehovah had rejected Saul and had made plans for another to take his place (1 Samuel 15:23). David, of the tribe of Judah, was next selected to take Saul’ s place; here he is described as a man after God’ s own heart. (1 Samuel 13:14; Psalms 89:20.) The quotations given by Paul here are not literal, but the sense of the text is quoted; Paul quotes in such a way that the Bible explains itself, and David is seen to be a type of Christ. 23-24 Of this man’s seed hath God—The Messiah was to come from the descendants of David according to the promise. The promise is repeated frequently in Old Testament scripture. (2 Samuel 7:12; Psalms 132:11; Isaiah 11:1 Isaiah 11:10; Jeremiah 23:5-6; Zechariah 3:8.) Paul tells his audience that God has fulfilled this promise to David, and that the Messiah has come who was a Savior, and that John was the first to preach that the kingdom of heaven was at hand. John “ first preached before his coming the baptism of re¬pentance to all the people of Israel.” (Mark 1:4; Luke 3:3.) Paul simply shows here that John had come and had made ready the people prepared for the Lord; that John was the messenger who came before the Lord. 25 And as John was fulfilling his course,—Some thought that John was the Messiah, but John corrected their false conception and pointed them to Jesus; he said that he was not even worthy to unloose the shoes of the Messiah. The people thought that John was a prophet and a great character, but John declares that the Christ was so much greater than he as the master is greater than the servant that did the most menial service. 26 Brethren, children of the stock of Abraham,—All Jews gloried in the fact that they were descendants of Abraham. Paul addresses these Jews and honors them as among those who feared God. Paul not only addressed those who were of the lineage of Abraham, but all who “ among you that fear God” ; that is, to all proselytes and strangers with you, if they fear God, “ the word of this salvation” is “ sent forth.” Jesus used similar language in speaking to the woman at the well. (John 4:22.) Here Paul pre¬sents Jesus to them as the fulfillment of the prophecies and as the Savior of the world. 27 For they that dwell in Jerusalem,—Paul here in a very tactful way presents the crucifixion of Jesus. He includes that portion of the Jewish race that dwelt in Jerusalem “ and their rul¬ers” as the ones who had crucified Jesus; he very delicately states that they did it because they did not know Jesus, “ nor the voices of the prophets which are read every sabbath.” They fulfilled the prophecies in condemning Jesus. The implication is that these Jews at Jerusalem and their rulers would not have condemned him had they known him. Peter had said that it was done in igno¬rance. (Acts 3:17.) Later, Paul wrote to Timothy that his per¬secution was done in ignorance, and that he obtained forgiveness because he was ignorant of what he was doing. (1 Timothy 1:13.) The ignorance of the people and rulers mitigated the degree of their guilt, but it did not remove it; the fact still remains that they could have known that Jesus was the Messiah. Hence, it was will¬ing ignorance and prejudice that caused them to condemn Jesus. “ The voices of the prophets” is used here because the “ voices” were heard as they were read aloud each Sabbath in the syna¬gogue. In their ignorance they condemned Jesus and fulfilled the prophecies concerning his sufferings. 28 And though they found no cause of death—The Sanhe¬drin charged Jesus with blasphemy, but could not prove it. (Matthew 26:65 Matthew 27:24; Luke 23:22.) At the time that Paul was speaking no part of the New Testament was written, but Paul knew that Jesus was innocent. Although the Jews and rulers could not prove their charges against Jesus, and also Pilate knew that their charges were not true, “ yet asked they of Pilate that he should be slain.” This was the most serious charge that Paul had made; he proceeds without fear to press the claims of Jesus as the Messiah and Savior of the world. Paul’ s words here are equiva¬lent to a charge of causeless murder against the leaders of Judaism. This ought to have smitten with horror all who heard for the first time these charges. Pilate yielded to the clamor of the Jews and gave his consent for Jesus to be crucified. (Luke 23:14 Luke 23:22-24.) 29 And when they had fulfilled all things— Paul follows closely the details of the crucifixion of Jesus. When the Jews and Roman authorities had done all that they could to Jesus, they had fulfilled the prophecies. Joseph of Arimathea and Nicodemus took the body of Jesus from the cross and buried it in Joseph’ s new tomb. (Matthew 27:57-60; John 19:38-39.) However, Paul gives the outline of the course followed, and may have had in mind that the Jews asked Pilate to have the bones of Jesus broken that his body should not remain on the cross during the Sabbath. (John 19:31.) Paul does not distinguish the details here. The cross is spoken of as “ the tree” ; the original Greek is “ xulou,” and means not only “ tree,” but “ wood.” (Acts 5:30 Acts 10:39; Galatians 3:13.) 30-31 But God raised him from the dead:—Again what man did to Jesus is brought in contrast with what God did for him; man crucified him, but God “ raised him from the dead.” Jesus was seen “ for many days” after he was raised from the dead before he ascended back to God. “ For many days” means forty days in all. (Acts 1:3.) He was seen by many as Paul enumerates in 1 Corinthians 15:5-8. Those who had seen Jesus after his resurrection were made witnesses for him. The apostles were nearly all from Galilee; hence, they had followed Jesus from Galilee to Jerusalem and they were made his witnesses. This is the point that Peter used in his argument with such powerful effect on the day of Pente¬cost, and at another time. (Acts 2:32 Acts 3:15.) The special work of the apostles was to witness for Christ. (Acts 1:8 Acts 1:22 Acts 2:32 Acts 3:15 Acts 5:32 Acts 10:41.) Paul enforces his argument by making the resurrection a proof that Jesus is the Son of God. (Romans 1:4; 1 Corinthians 15:3-8.) 32-33 And we bring you good tidings of the promise—Paul here includes Barnabas as bringing to them the gospel which was promised to the fathers; God had fulfilled his promise in raising up Jesus from the dead. This promise was not only made to David, but was also made by Isaiah. (Isaiah 55:3.) Paul further quotes from Psalms 16:10, which is a repetition of the promise. The promise received its fulfillment by the resurrection of Jesus; not his being raised up as the seed of David, but his being raised from the dead. “ Thou art my Son” is the same as acknowledging him¬self as the Father; hence, God is his Father; he is the Son of God. The quotation which is here given not only refers to the birth of Jesus, but to his entire ministry on earth. 34 And as concerning that he raised him up—The resurrec¬tion of Jesus was distinguished from all other instances which had before taken place in that he was henceforward beyond the power of death. Lazarus and others who had been raised from the dead died again and returned to corruption, but not so with Jesus. He was raised to see corruption no more; hence, he was the first fruits of the resurrection; the first fruits of them that slept. (Romans 6:9 : 1 Corinthians 15:20 1 Corinthians 15:23.) “ I will give you the holy and sure blessings of David” is a quotation from Isaiah 55:3. This means that they were promised the mercies which had been promised to David. The chief point in the promises was the coming of the Savior through David’ s posterity, and this Savior, who was to be the spir¬itual king of the Lord’ s people, was to have an uninterrupted do¬minion. (Luke 1:33.) In order that this dominion should be an unbroken, uninterrupted one, it was necessary that when Jesus was raised up from the dead his resurrection should be an entire and final triumph over death; death must have no more power over him. This quotation from Isaiah shows that God had promised to David that the Messiah would come through his descendants, and that he would conquer death; hence, when Jesus was raised from the dead, ascended to heaven, entirely and forever beyond the reach of death, he began his reign over his kingdom, and is now upon David’ s throne. 35-37 Because he saith also in another psalm,—Again Paul quotes from the Psalms; this time Psalms 16:10. Paul makes an application of this to Christ. He reasoned and showed that it could not apply to David, for David had lived his life and “ served the counsel of God,” and died and was buried, and his flesh de¬cayed or saw corruption, so this could not apply to David. “ But he whom God raised up saw no corruption.” Paul quoted some of the Psalm that Peter used on the day of Pentecost. (Acts 2:25¬31.) Paul argued as Peter did that David died and underwent corruption, but Christ was raised and saw no corruption; hence, these prophecies were fulfilled in Christ. Paul had now presented evidence that Jesus was the Messiah; he had quoted and inter¬woven in his speech the prophecies that pertained to the Christ and showed their fulfillment in him. The scriptures had been fulfilled in the persecution, trials, crucifixion, burial, resurrection, and as¬cension of Jesus. 38-39 Be it known unto you therefore,—Again Paul rea¬soned as did Peter on Pentecost. (Acts 2:36.) This very man whom the Jews had crucified and whom God had raised from the dead was the one that Paul preached as the Savior of man, and the one through whom they could have remission of sins. “ Remission of sins” is from the Greek “ aphesis hamartion,” and is used fre¬quently by Luke. The keynote of Paul’ s message was the remis¬sion of sins through Christ; this was the message that Peter preached on Pentecost, and on other occasions. (Acts 2:38 Acts 5:31 Acts 10:43.) This salvation came through Jesus Christ, but they must believe on him, for it is through faith in him that all are to be justified. Paul not only shows that Jesus is the Messiah, and Son of God, and that salvation is through him, but he further shows that the law of Moses was too weak to give redemption; they could not be justified by the law of Moses from their sins; hence, the need of a Savior. The law of Moses required perfect obedience; the sacrifices under the law did not justify the disobedience. “ The righteous shall live by his faith.” (Habakkuk 2:4.) This faith is open to all, and whosoever believeth in Jesus shall be justified. 40-41 Beware therefore, lest that come upon you—After proving that Jesus was the Christ, the Son of God, the Savior of men, Paul concludes his address with a solemn warning based upon the predictions of the prophets. The only way that they could escape the condemnation pronounced by the prophets was to accept Christ. The general warnings contained in that part of the Old Testament are called ‘‘ the prophets” ; the fearful condemnation predicted by the prophets were as sure to be fulfilled on those who rejected Christ as they were fulfilled in the coming of Christ. God’ s predictions of punishment and condemnation are as sure to be ful¬filled as his predictions of blessings. Whatever Jehovah has predicted through his prophets will be fulfilled. While Paul uses “ prophets” in the plural, he cites a quotation from only one. (Habakkuk 1:5.) The sin which he warned Israel against was the de¬liberate rejection of the long-promised Messiah; and the punish¬ment in which the despisers of Jesus would perish was carried out to its bitter end only a few years after Paul’ s words were spoken in the synagogue at Antioch; the destruction of Jerusalem and the complete disintegration of the Jewish nation took place about A.D. 70. 42 And as they went out,—They listened intently to Paul’ s address; this was the first time that they had heard of the Christ. It seems that they were not ready to accept him, neither were they ready to reject him; hence, they asked that Paul and Barnabas speak to them again on the same subject the next Sabbath. Perhaps the invitation came from the rulers of the synagogue. 43 Now when the synagogue broke up,—As the people dis¬persed from the synagogue “ many of the Jews and of the devout proselytes followed Paul and Barnabas.” Two classes are men¬tioned here— Jews and “ devout proselytes.” “ Devout proselytes” means “ worshiping proselytes,” as described in verses 16 and 25, as “ ye that fear God.” “ Proselyte” is from “ proseluton,” and here is understood to mean “ the uncircumcised Gentiles” who attended the synagogue worship; however, the Greek “ proselutoi” usually means those who had become circumcised, or “ proselytes of righ-teousness” ; it is also used to apply to “ proselytes of the gate” who had not yet become circumcised; it may have this meaning here. “ Proselutoi” occurs only four times in the New Testament, here and in Matthew 23:15; Acts 2:10 Acts 6:5. Paul and Barnabas en¬couraged those who followed them to further study these matters and exhorted them urgently “ to continue in the grace of God.” It seems from these words that some were inclined to believe them, possibly may have believed. Barnabas means “ Son of exhorta¬tion,” and he was given this name, it seems, because of his special gift along this line. (Acts 4:36-37.) When he came to Antioch the first time he exhorted the church there. (Acts 11:23.)

Summing up the points emphasized in Paul’ s first recorded address, it is as follows: Subject: JESUS IS THE . Proof from History.1. God chose and exalted a people (Acts 13:17). 2. He delivered them from Egypt (Acts 13:17). 3. He gave them a country (Acts 13:18-19). 4. He provided judges for them (Acts 13:20). 5. At their request he gave them a king (Acts 13:21). 6. Removed Saul and raised up David (Acts 13:22). 7. From David’ s seed came Jesus (Acts 13:23). II. Proved Jesus to Be a Deliverer.1. By the testimony of John (Acts 13:24-25). 2. By his rejection, which prophecy foretold (Acts 13:26-29). 3. By his resurrection, a fact attested. a. By eyewitnesses (Acts 13:30-32). b. By scriptures (Acts 13:33-37). III. His Appeal and Warning.1. Encouragement to believe (Acts 13:38-39). 2. Warnings from the prophets (Acts 13:40-41).

THE SECOND SPEECH AT ANTIOCHAct_13:44-52 44 And the next sabbath almost the whole city—It is very likely that Paul and Barnabas spent a busy week in Antioch of Pisidia and preached Christ to everyone as opportunity presented itself. This would create an interest in the appointment that he had for the following Sabbath. (The Jews still met on the Sab¬bath in their synagogues.) So the following Sabbath a very large attendance assembled, “ almost the whole city was gathered to¬gether to hear the word of God.” It is not probable that “ almost the whole city” could assemble in the synagogue, but Paul could speak to the multitude from the synagogue and Barnabas could speak to those who assembled and could not gain entrance to the synagogue. Not only Jews and proselytes, but heathens or Gen¬tiles assembled; even those who were not accustomed to meeting with the Jews came together “ to hear the word of God.” This shows that Paul and Barnabas during the week had not only preached the gospel to the Jews and “ devout proselytes,” but they had also preached to Gentiles. 45 But when the Jews saw the multitudes,—When the Jews saw this mixed multitude, “ they were filled with jealousy” ; they were not willing to share the blessings and salvation of the God of Abraham with the Gentiles; no such crowds came to the syna¬gogue when they were speakers; hence, they were jealous of these new preachers from Antioch and Jerusalem. “ Jealousy” is from the Greek “ zelou,” which means “ to boil” ; so these rabbis boiled with envy when they saw the crowds gathered to hear Paul and Barnabas. Jealousy must find an outlet, so they “ contradicted” what Paul and Barnabas preached. “ Contradicted” is from the Greek “ antelegon,” and means “ to speak against, to say a word in opposition to” ; they interrupted the service and publicly opposed Paul and Barnabas. They “ blasphemed.” “ Blasphemed” is from the Greek “ blasphemountes,” and means “ to speak against” ; Paul and Barnabas spoke by inspiration, and when these Jews contra-/ dieted what they preached, they were contradicting the HoJ^ Spirit; they were blaspheming God. This shows the extreme to which one will go when filled with envy and jealousy. Here again the prophecies were being fulfilled. (Deuteronomy 32:21; Romans 10:19.) It frequently occurs that those who begin by contradicting end by blaspheming. 46 And Paul and Barnabas spake out boldly,—Paul is not the only speaker here, as Barnabas is also speaking; they accepted the challenge of the rabbis; they would leave their synagogue, but not without a word of explanation; hence, they said: “ It was nec¬essary that the word of God should first be spoken to you.” (See Romans 1:16.) The effect of this rejection of the preaching of the gospel by the Jews was to give occasion to preach to the Gentiles. “ Now if their fall is the riches of the world, and their loss the riches of the Gentiles” (Romans 11:12), the Gentiles should now re¬joice in the hearing of the gospel. They judged themselves un¬worthy of eternal life by rejecting the gospel. They thrust it from them; they blasphemed Paul and Barnabas who brought to them the word of God; by so doing they judged themselves “ unworthy of eternal life.” They had taken a definite stand against the gospel and judged themselves not worthy of the love of God and the sal¬vation in Christ; hence, Paul and Barnabas turned to the Gentiles. 47 For so hath the Lord commanded us,—In declaring that he would “ turn to the Gentiles,” Paul quoted Isaiah 49:6, showing that he was fulfilling the prophecy in turning to the Gentiles with the gospel. Paul used their own prophets and scriptures to justify his preaching the gospel to the Gentiles. He also showed that the Messiah was not to be confined in his redemption of man to the Jews. The aged Simeon who, though waiting for the “ consolation of Israel,” yet saluted the rising of the same glorious light over the darkened Gentile land. (Luke 2:25-32.) This also is in keeping with the program that Jesus had given his disciples just before he made his ascension; they were to be his witnesses “ unto the utter¬most part of the earth.” (Acts 1:8.) 48 And as the Gentiles heard this,—When the Gentiles heard that they were included, even in the Jewish prophecies, and under¬stood that the Savior of the world had come, “ they were glad, and glorified the word of God.” They rejoiced in the opportunity that they had for believing in the Christ. “ And as many as were or¬dained to eternal life believed” ; the Greek is “ hosoi esan tetagme- noi eis zoen anionion.” The word “ tetagmenoi,” or “ ordained,” is considered by many as not being the best translation. “ Appointed” seems to be a better translation; hence, it would mean that as many as were “ appointed” to eternal life believed. This translation has been interpreted to mean those who were fore¬ordained to eternal life believed. If this be true, then all the rest were doomed to eternal destruction, and there was no use for Paul to preach the gospel to them. The root in the Greek is “ tasso,” and its primary meaning is “ to set in order, to place in a certain order.” The word occurs eight times in the New Testament, and is translated “ ordained” only in this instance. Some have sug¬gested that it is a better translation to say that as many as were disposed to eternal life believed. Still another translation is that “ as many as were determined for eternal life believed.” All who believe in Christ, repent of their sins, and are baptized into him are “ ordained,” “ diposed,” “ determined,” or “ destined” to eternal life.

It does not matter which translation one accepts, the meaning is that those who accept Christ may enjoy redemption in him. Accepting Christ is an act of one’ s own will. 49 And the word of the Lord was spread abroad—Paul and Barnabas met with great success in preaching the gospel to the Gentiles. Although the Jews rejected it here, yet many of the Gentiles accepted it. This indicates that Paul and Barnabas re¬mained some time in the regions of Antioch; Antioch in Pisidia would thus naturally become a center for preaching the gospel in this section. The gospel spread beyond the town, and in the neighboring villages the citizens had an opportunity to hear the gospel and be saved. 50 But the Jews urged on the devout women—“ The Jews” did not remain idle; their persecuting zeal led them to enlist the help of “ the devout women of honorable estate.” It seems that the Jews were not so numerous in Antioch as they had only one syna¬gogue, but they had influence with people of prominence. “ The devout women of honorable estate” means the women among the proselytes of high station; the Jews influenced these Gentile women who had been worshiping according to the law of Moses. (Acts 17:4.) The prominence of women in public life here at Antioch is in accord with what is known of conditions in the cities of Asia Minor. “ The chief men of the city” are probably the officials or other prominent men in the city. These Jews were tactful enough to influence these men through the women who were proselytes of distinction. Now Paul and Barnabas and the young converts have three classes of enemies— the rulers of the Jews with other Jews, “ the devout women of honorable estate,” and “ the chief men of the city.” Paul refers to this persecution in his second letter to Timothy. (2 Timothy 3:11.) They “ cast them out of their borders.” The persecution may have been a tumul¬tuous outbreak. 51 But they shook off the dust of their feet—Paul and Bar¬nabas as they left followed the command which Jesus gave to his disciples when he sent them out on their limited commission. (Luke 9:5.) This was a tendency against those who received not the truth. When they left Antioch they traveled in a southeast di¬rection, about sixty miles to Iconium. Iconium was a large city in Lycaonia. 52 And the disciples were filled with joy—Paul and Barna¬bas and all the Gentile Christians in Antioch of Pisidia rejoiced in the salvation in Christ. The persecution of the Jews had the oppo¬site effect to that which they intended, for the disciples were “ filled with joy and with the Holy Spirit” ; this occurred frequently in the early days of the church. (Acts 4:8 Acts 4:31 Acts 9:17 Acts 13:9.) The blood of the martyrs is still the seed of the kingdom.

J.W. McGarvey Commentary On Acts 13Act 13:1. We have already seen that Barnabas and Saul had labored one whole year together in the city of Antioch, and we now learn that at the close of this period there were other inspired teachers associated with them. (1) “Now there were in the Church in Antioch certain prophets and teachers, Barnabas and Simeon called Niger, and Lucius the Cyrenian, and Manaen, foster-brother of Herod the tetrarch, and Saul.” It will be observed that, in this catalogue of names, that of Barnabas stands first, and that of Saul last. As it was customary at that period to arrange names in the order of their notability at the time contemplated, we may infer that Barnabas still occupied a position of pre-eminence, while Saul was as yet comparatively undistinguished among the inspired teachers. Nothing more is known of Simeon, Lucius, and Manaen than is here stated; but this is enough to show that the future instruction of the congregation might be safely committed to their hands. Acts 13:2-3. (2) “As they were ministering to the Lord and fasting, the Holy Spirit said, Separate for me Barnabas and Saul to the work to which I have called them. (3) And when they had fasted and prayed and laid hands on them, they sent them away.” This command of the Holy Spirit is not the call of Barnabas and Saul to their peculiar work, but refers to a call which had been previously given. It shows that Barnabas as well as Saul had received a special call to labor among the Gentiles. They had, hitherto, most probably, been associated together mainly through geniality of spirit. This geniality may also have furnished the main reason why they were directed by the Holy Spirit to continued their labors together. The design of the ceremony of fasting, prayer, and imposition of hands observed on this occasion is variously understood. There are only two interpretations of it which are worthy of notice. First, it is assumed that the design was to confer on Barnabas and Saul the power of working miracles. The only proof offered in support of this assumption is the fact that neither of them is said to have wrought miracles previous to this time, while they both exhibited miraculous powers shortly after. But this is to argue from the silence of the Scriptures, and is, necessarily, inconclusive. They may have worked miracles before this time, notwithstanding this silence.

In the case of Saul, indeed, there is almost positive proof that he did so. The Lord had given him a special commission as an apostle when he first appeared to him on the way to Damascus, and Ananias was sent to him that he “ might receive his sight, and be filled with the Holy Spirit.“ Immediately after his immersion he began to discharge his apostolic office, and had been thus engaged three years previous to his first return to Jerusalem.

Another whole year had been spent in the same work in Antioch, besides the interval of his residence in Tarsus. But an essential mark of the apostolic office was the power to work miracles. This Paul himself assumes, in his Second Epistle to the Corinthians, among whom his apostleship has been denied. As conclusive proof of his apostleship, he says, “ Truly the signs of an apostle were wrought among you, in all patience, in signs and wonders and mighty deeds.“ If these signs are the proof of apostleship, then he must have been able to exhibit them from the time that he began to be an apostle; and this was more than four years previous to the imposition of hands by the prophets and teachers in Antioch. This fact, coupled with the statement of Ananias, that he was sent to him that he might be filled with the Holy Spirit, indicates clearly that his miraculous endowments dated from his immersion. The first supposition, then, in reference to the design of the ceremony we are considering, proves to be not only unfounded, but inconsistent with the facts of the case. The second, and doubtless the true interpretation, is this: That the imposition of hands, accompanied by fasting and prayer, was, in this case, as in that of the seven deacons, merely their formal separation to the special work to which they had been called. This, indeed, is sufficiently evident from the context. What they did was doubtless what they had been told to do by the Holy Spirit. But the Holy Spirit simply said to them, “Separate me Barnabas and Saul to the work to which I have called them.” The fasting, prayer, and imposition of hands was, then, merely their separation to this work. It was a ceremony deemed by infinite wisdom suitable to such a purpose; and, therefore, whenever a congregation has a similar purpose to accomplish, they have, in this case, the judgments and will of God, which should be their guide. The solemn simplicity of this apostolic ceremony stands in striking contrast with the pompous mummery which often characterizes “ ordination” services in modern Churches. No less striking is the contrast between the humility of Saul and the ambitious spirit of many modern clergyman who are extremely exacting in reference to the punctilios of ecclesiastical rank. Though an apostle by special commission, he was “ ordained” by his humble fellow-laborers in Antioch. This fact shows that the idea of superior rank and authority had not then begun the work of ruin which it has since accomplished, in filling the minds of preachers with the same lust of office and power which characterizes the intrigues of political partisans. Acts 13:4-5. We now follow Barnabas and Saul to their new field of labor. Their departure from Antioch is thus announced by Luke: (4) “So they, being sent forth by the Holy Spirit, went down to Seleucia, and thence sailed into Cyprus. (5) And when they were in Salamis, they preached the word of God in the synagogues. And they had John as an assistant.” Seleucia was the seaport nearest to Antioch, distant some fifteen or eighteen miles, and near the mouth of the river Orontes, on the bank of which Antioch is situated. Embarking upon some trading vessel, they sailed to the port of Salamis, which is at the eastern end of the island of Cyprus. In choosing this island as the first point in the wide world to which they directed their steps, they were, doubtless, guided not by the natural partiality which Barnabas may have felt for it as his native land, but by that fixed principle in the apostolic labors which taught them to cultivate first those fields which promised the most abundant harvest. The fact that this was the native island of Barnabas gave him hope of a more ready access to many old associates. Besides, the gospel had already been proclaimed here with some success among the Jews, and in the city of Salamis, as we learn from the text just quoted, there was more than one Jewish synagogue. What duties were performed by John, in his capacity as “ an assistant,” can not be specifically determined with certainty. The term assistant would indicate that he performed, under their direction, a part of the same labor in which they were themselves engaged. The fact, however, that Saul was not in the habit of immersing his own converts, but imposed this duty on his assistants, renders it highly probable that this was at least one of the duties performed by John. Acts 13:6-7. Luke is entirely silent in reference to the effect of the apostolic preaching in Salamis, leaving us to suppose that it was not great. After stating that they preached in the synagogues of the Jews, he follows them in their further progress through the island. (6) “And having passed through the whole island as far as Paphos, they found a certain magician, a false prophet, a Jew whose name was Bar-Jesus, (7) who was with Sergius Paulus the proconsul, a prudent man, who called for Barnabas and Saul, and desired to hear the word of God.” Every reader of ancient history has observed that statesmen and generals were in the habit of consulting oracles and auguries, and that they generally kept about them some one supposed to have the power of interpreting the signs of approaching good or evil. In this particular period, the educated Romans had become skeptical in reference to their heathen oracles, but Jewish pretenders still had access to their confidence on the credit of the ancient Jewish prophets. With a knowledge of the true God superior to that of even the greatest philosophers among the Greeks, because derived from the Jewish Scriptures, this Bar-Jesus very naturally gained the confidence of even the prudent Sergius Paulus. When, however, two other Jews appeared in Paphos, claiming to bring additional revelations from the God of Israel, the same prudence which had prompted the proconsul to reject the heathen oracles in favor of the Jewish pretender, now prompted him to send for Barnabas and Saul, that he might hear the word of God from them. Such a mind as his could not fail to hear with profit. Acts 13:8-12. While listening to the gospel, there were some indications that he was inclined to believe it. (8) “But the magician Elymas, for so is his name translated, withstood them, seeking to turn aside the proconsul from the faith. (9) Then Saul, who is also Paul, filled with the Holy Spirit, fixed his eyes on him, (10) and said, O full of all subtilty and all mischief, son of the devil, enemy of all righteousness, will you not cease to pervert the right ways of the Lord? (11) And now, behold, the hand of the Lord is upon you, and you shall be blind, not seeing the sun for a season. And immediately there fell upon him a mist, and darkness, and he went about seeking persons to lead him by the hand. (12) Then the proconsul, seeing what was done, being astonished by the Lord’s teaching.” This is the only miracle wrought by an apostle to the injury of any one’s person. It is to be accounted for, not by supposed resentment on the part of Saul, nor by a desire to make a special example of Bar-jesus. But the case was such that some display of power over the person of the false prophet was the readiest way to convince the proconsul. When Moses went into Egypt he found it necessary to impose many personal inflictions upon the priests, in order to destroy Pharaoh’s confidence in them. The present case was similar to that. The conflict in the mind of Sergius Paulus was between the claim of Bar-jesus to prophetic powers, and that of the apostles.

The best way to settle this question was to denounce him in his true character as a son of the devil and an enemy of all righteousness, and then prove the justice of the denunciation, by exerting miraculous control over his person. As he groped about, calling upon one and another of the frightened bystanders to lead him by the hand, the falsity and iniquity if his pretensions stood confessed, and the divine mission of the apostles was demonstrated. The proconsul was fully convinced, and astonished at teaching which was attended by such power. This triumph over Bar-jesus, and the consequent conversion of Sergius Paulus, forms an epoch in the life of the Apostle Paul. Hitherto he has occupied a subordinate position, and his name has come last in the list of himself and his fellow-laborers. But hereafter he is to occupy the foreground of almost every scene in which he acts. Heretofore, Luke has written “ Barnabas and Saul;” hereafter he writes, “ Paul and Barnabas.” He had been, up to this time, known by no other name than Saul, being so called not only by Luke, but by Jesus and Ananias. Luke, though writing long after this name had gone into disuse, remembering the custom which thus far prevailed, thus far retains it in his narrative. But, from this time forward he uses the name Paul exclusively; and that this was the universal custom, we infer from the fact that he is so called by all others who mention his name; by the Lord Jesus; by the mob in Jerusalem; by the centurion under Lysias; by his own nephew; by Lysias the chiliarch; by Festus; and by Peter. There are only two suppositions worthy of notice, by which to account for this change of name. First, that he had both the Hebrew name Saul, and the Latin name Paul, before this time, and perhaps from his infancy; but the conversion of the proconsul Paulus led to the exclusive use of his Latin name thereafter. This supposition, however, can not account for the entire absence of the name Paul previous to this event. Moreover, while it is true that many Jews of that day had both a Hebrew and a Latin or Greek name, there is no evidence that such had been the case with Saul. The other supposition is, that he received this new name by common consent, in commemoration of the conversion of Paulus. This conversion was a signal triumph; it was accomplished by his intrumentality alone, and was the beginning of the pre-eminence which he afterward maintained over Barnabas and all subsequent follow-laborers. So bold and startling an incident, though it might have been regarded as common-place in his subsequent career, attracted attention now, because it was the first of the kind in his history, and because it secured a conversion of which even Barnabas, under the circumstances, might have despaired. Surprised by the event, and observing the extreme similarity between his name and that of his distinguished convert, which differed only in a single letter, and sounded very much alike, his friends very naturally conceived the idea of changing his name, as they did. It was in perfect harmony with a prevalent custom of the time. Its universal reception soon followed as a matter of course. It argues no vanity in Paul that he adopted this name; for he could scarcely avoid the adoption into his own use of a name by which he had become universally known. There is nothing in the event, therefore, to encourage men in pompously sounding abroad their own achievements, but much to encourage us in honoring a brother whose boldness and success are worthy of praise. Acts 13:13. Without pausing to give more detailed accounts of the success of the gospel in Cyprus, our historian now hurries us away with the two apostles upon the further prosecution of their tour. (13) “Now those about Paul set sail from Paphos, and went to Perga of Pamphylia. But John, departing from them, returned to Jerusalem.” So completely has Paul now become the central figure on the pages of Luke, that here, instead of following his former phraseology, and saying that “ Barnabas and Saul” set sail from Paphos, the whole company are described as “ those about Paul.” Why they chose the regions north of Pamphylia, in Asia Minor, as their next field of labor, we are not informed. Luke is equally silent in reference to the reason why John Mark, at this particular juncture, departed from them, and returned to Jerusalem. He informs us, however, at a later period, that Paul censured him for so doing. It is very plausibly suggested by Mr. Howson, that he was influenced by fear of the dangers which lay in their way, the mountains before them being commonly infested with robbers. He remarks that “ No population, through the midst of which he ever traveled, abounded more in those ‘perils of robbers’ of which he himself speaks, than the wild and lawless clans of the Pisidian highlanders.” Acts 13:14-15. Luke does not longer to recount the dangers through which the two travelers may have passed in crossing the mountains, but describes their progress in these few words: (14) “But they, having departed from Perga, arrived in Antioch of Pisidia, and entering into the synagogue on the Sabbath-day, they sat down. (15) And after the reading of the law and the prophets, the rulers of the synagogue sent to them, and said, Brethren, if you have any word of exhortation for the people, say on.” This is a very life-like description of the order of worship in a Jewish synagogue, and of the readiness with which the apostles gained access to the ears of their Jewish kinsmen upon their first advent in a new field of labor. The direct invitation given them to address the people was doubtless prompted by some vague knowledge of their characters as public speakers, furnished, perhaps, by themselves. Acts 13:16. To this invitation Paul responded, by immediately arising and addressing the audience. It need not be supposed, in order to account for the leadership which he now assumes, that he had laid formal claim to superiority over Barnabas; for when two men, of generous spirit, are co-operating together under trying circumstances, he who possesses the greater courage and promptness will eventually assume the foremost position, even without a special agreement to that effect. Such was the constant danger and embarrassment of the two missionaries, that the question was, who is willing to go forward, rather than, who has the right to be heard first. Paul’s manner, in arising to open the gospel message among these strangers, was bold and commanding. It is thus described by Luke: (16) “Then Paul stood up, and beckoning with his hand, said, Men of Israel, and ye who fear God, give audience.” This gesture, described as beckoning with the hand, was characteristic of Paul’s manner, as well shall have occasion to observe frequently hereafter, and was well calculated to arrest the attention of an audience. It is the manner of one who knows what he is about to say, and feels confident of its importance. Besides the Jewish audience present, Paul addressed a number of Gentiles, such as were in the habit of attending Jewish worship in almost every Gentile city, and many of whom, like Cornelius, had learned to worship the true God. He distinguishes the two classes, by addressing the former as “ Men of Israel,” and the latter, as “ Ye who fear God.” Acts 13:17-24. After thus arresting the attention of his hearers, he approaches his main theme, by a rapid glance at some of the most cherished events in Jewish history. (17) “The God of this people Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with a high hand led them out of it; (18) and about the time of forty years nourished them in the wilderness. (19) And having destroyed seven nations in the land of Canaan, he gave their land to them as an inheritance. (20) After these things, he gave them judges about four hundred and fifty years, until the prophet Samuel. (21) Then they desired a king, and God gave them Saul, the son of Kish, a man of the tribe of Benjamin, forty years. (22) And having removed him, he raised up to them David for a king, to whom he also gave testimony and said, I have found David, the son of Jesse, a man according to my own heart, who will do all my will. (23) From this man’s offspring God has, according to his promise, raised up to Israel a Savior, Jesus; (24) John having preached, before his coming, the immersion of repentance to all the people of Israel.” This glance at the history of history, from their departure out of Egypt to the reign of David, is a very circuitous method of approaching the announcement of Jesus as a Savior; but, instead of being a defect in the speech, it is one of its chief excellencies. Every speech must be judged with reference to the special character of the audience addressed. The Jews had a glorious history, of which they were justly proud; and any happily expressed allusions to its leading facts always awakened in their hearts the most lively emotions. These incidents furnished the inspiration of their songs, the themes of their orators, the foundation of their national pride, and their comfort in persecution. Whoever, of their own people, appeared most deeply touched by their memories, had the readiest access to their sympathies, and he who would treat them with indifference or contempt, incurred their utmost hatred. Before such an audience, if Paul had abruptly introduced the name and the new doctrine of Jesus, he might have appeared an apostate from the Jewish faith, seeking to supplant it by something entirely new, and would therefore have kindled the resentment of his Jewish hearers at once.

But, beginning with a happy reference to the history of the chosen tribes, and the reign of their most glorious king, and catching up the promise made to David, on which their own most cherished hopes were based, he leads them, by almost imperceptible steps, to the favorable consideration of the fulfillment of that promise in the appearance of Jesus as a Savior to Israel. The reference to John, whom all the Jews now accredited as a prophet, served the same purpose, while it designated more specifically the period in which Jesus had first appeared as a Savior. The commentators have all noticed the striking similarity between this introduction of Paul’s speech and that of Stephen before the Sanhedrim, of which Paul was probably a hearer. But the attentive reader of our comments upon the two speeches will observe that the similarity is merely in the facts referred to, not in the purpose for which the reference is made; Paul’s object being merely to favorably introduce his main theme, while Stephen was gathering up a bundle of misdeeds in the history of the fathers, with which to lash the backs of sons who were so wickedly imitating their resistance to the Holy Spirit. Acts 13:25. Having alluded to John’s preparatory ministry, he next introduces the direct testimony which he bore to the Messiahship of Jesus. (25) “Now as John was fulfilling his course, he said, Whom think ye that I am? I am not he, but behold, there is coming after me one whose sandal I am not worthy to loose from his feet.” This was a habitual saying of John, well known to all who heard his preaching, or had heard of it, and brought to bear the whole weight of his testimony in favor of Jesus. Acts 13:26. Those who have been accustomed to watch the sympathy between a speaker and his audience can readily perceive, in the change of Paul’s manner just here, evidence that he discovered some favorable emotions at work in his audience. He interrupts the thread of his argument, by warmly remarking: (26) “Brethren, children of the stock of Abraham, and those among you who fear God, to you is the word of this salvation sent.” But his impetuosity was not so great as to make him forget, altogether, the deep-seated prejudices to be overcome in his audience, or to waive the convincing and persuasive proofs he had yet to present. He proceeds, therefore, with renewed deliberation, to a fuller statement of the argument. Acts 13:27-29. After claiming that the Messiahship of Jesus was so well authenticated, it was necessary to give some explanation of the singular fact, that the Jews, who knew him well, had put him to death as an impostor. This he does in a way that not only removes all objection, but furnishes additional evidence in his favor. (27) “For they who dwell in Jerusalem, and their rulers, not knowing him and the voices of the prophets which are read every Sabbath-day, fulfilled them in condemning him. (28) And though they found not the least cause of death in him, they requested Pilate that he should be put to death. (29) And when they had completed all that was written of him, they took him down from the tree and laid him in a sepulcher.” Thus, his rejection and death at the hands of Jews, which might have appeared to Paul’s hearers an argument against his claims, are made to tell mightily in his favor, by the fact that this was but the fulfillment of what the prophets had written concerning the Messiah. In this brief statement of the death and burial of Jesus, Paul makes no distinction between those who put him to death and those who “ took him down from the tree, and laid him in the sepulcher.” But this omission is entirely justifiable; for, although his friends, Joseph and Nicodemus, performed the last two acts, they did it by the express permission of Pilate, and it may be regarded as, in a proper sense, the act of his enemies. Acts 13:30-33. The speaker proceeds to the climax of his argument; a proof of the Messiahship still more conclusive, if possible than the testimony of John, or the fulfillment of prophesy. (30) “But God raised him from the dead; (31) and he was seen many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. (32) And we declare to you glad tidings concerning the promise made to the fathers, (33) that God has fulfilled it to us, their children, by raising up Jesus; as it is written in the second Psalm, Thou art my son; to-day have I begotten thee.” The fact of the resurrection of Jesus, so well attested by competent witnesses, is introduced, not only as the final proof of his Messiahship, but as happy tidings to these Jews, being no less than the fulfillment of the promise to the fathers, and the realization of their most cherished hopes. The difficulty of applying the words of David, “ Thou art my son; to-day I have begotten thee,” to the resurrection of Jesus, has led many commentators to suppose that both it and the expression, “ raising up Jesus,” refer to his incarnation. But these words of David, in every other instance of their occurrence in the New Testament, are applied to his resurrection, and not to his natural birth. In Hebrews 5:5, Paul says: “ Christ glorified not himself to be made a priest, but he who said to him, Thou art my son; today have I begotten thee.” Now, as Christ was not a priest until after he had died as a victim, and was prepared to enter heaven with his own blood, it is clear that these words are applied to his resurrection, at the time of which he entered upon his priestly office. So, likewise, in Hebrews 1:5, the question, “ To which of the angels said he at any time, Thou art my son; to-day have I begotten thee?” is adduced as evidence of his superiority to angels, and can not, therefore, refer to the period when he was “ made a little lower than the angels.” That the term rendered begotten may be properly referred to the resurrection is evident from the fact that he is called the “ first begotten from the dead,” and the “ first born from the dead,” in which two expressions the Greek words are the same. He was the “ only begotten son of God,” by his birth of the Virgin Mary; but he became the “ first born from the dead,” or the “ first born of the whole creation,” when he was declared to be the Son of God with power by the resurrection from the dead. In applying the quotation from the second Psalm, therefore, to the resurrection, and endeavoring to cheer the Jews in Antioch, with the thought that a long-cherished and familiar promise was thereby fulfilled, Paul was giving his real understanding of the passage quoted, and it is one as much more cheering than that which many commentators have gathered from it, as the exaltation of Christ from the grave to his throne in the heavens was a more glorious birth than that which brought him into this sinful world. Acts 13:34-37. That we have given the true explanation of the clause last quoted is confirmed by the course of the argument in that which follows, in which the speaker continues to quote from David, to prove that, according to his prophesies, the Messiah should rise from the dead. (34) “Now that he did raise him from the dead, no more to return to corruption, he spoke thus: I will give to you the sure mercies of David. (35) Wherefore he also says in another psalm, Thou wilt not suffer thy Holy One to see corruption. (36) For David, after he had served his own generation by the will of God, fell asleep, and was added to his fathers, and saw corruption; (37) but he whom God raised up did not see corruption.” The words quoted from the fifty-fifth chapter of Isaiah, “ I will give you the sure mercies of David,” have given no little trouble to both translators and interpreters. No translator can feel well satisfied with rendering ta osia David ta pista, the sure mercies of David; yet the literal translators have generally adopted this as the best that can be done. I think the words mean the holy things made sure to David. The purpose of the quotation is to prove that God would raise the Messiah from the dead no more to return to corruption. He assumes, therefore, that the words quoted refer to the Messiah, and that his hearers would not dispute the reference. Whatever, therefore, might otherwise be our own understanding of the words, we must take this as their true reference.

The promise is addressed not to the Messiah, but to the Jews; for the pronoun you (umin) is in the plural number. It is a promise, then, to give to the Jews the holy things faithfully promised to David, among which was the promise already referred to, “ Thou wilt not suffer thy Holy One to see corruption.” It furnished, therefore, the required proof that the Messiah would rise, and not see corruption. The only objection which his hearers would be likely to raise against the argument is, that in the words, “ Thou wilt not suffer thy Holy One to see corruption,” David spoke of himself. But this objection is anticipated by the remark that David had fallen asleep and seen corruption, whereas he, Jesus, whom God raised up, as was proved by the witnesses who saw him alive, did not see corruption; hence to him the words must refer. According, therefore, to the only possible application of David’s words, and to the admitted reference of the words quoted from Isaiah, they were bound to admit that Jesus was the Messiah. Acts 13:38-39. Having now established, by brief, but unanswerable arguments, the Messiahship of Jesus, Paul proceeds to offer the audience the benefit of his mediation. (38) “Be it known to you, therefore, brethren, that through this man is preached to you the remission of sins; (39) and in him every one who believes is justified from all from which you could not be justified in the law of Moses.” The expression en touto, in him, not by him as rendered in the common version, indicates that the parties to be justified must be in Christ, that is, in subjection to his authority; as the expression en to uomo, in the law, applies to those who were under the law, and not to uncircumcised Gentiles who were not under it. The benefits of the Jewish law extended only to those who were born in, or properly initiated into the body of people to whom the law was given; and just so, the remission of sins is preached only to those who shall be in Christ by being properly initiated into his body. By the antithesis here instituted between the law and the gospel, Paul assumes that there was no remission of sins enjoyed by those under the law. For he asserts that there were some things “ from which they could not be justified in the law of Moses;” and in the expression “ justified from all from which you could not be justified in the law,” the true supplement after all is sins, taken from the preceding clause. He announces that remission of sins is preached through Jesus, and from these he assumes that under the law there was no justification. This point, indeed, would need no argument, even if the context did not settle it; for certainly, if there was any thing from which under the law could not be justified, it was sin; and, on the other hand, in Christ we are justified from nothing but sin. The assumption is not, that justification can not be procured by works of law, for this is equally true under Christ; but that those under the law of Moses did not obtain remission of sins at all. Paul argues this assumption at length, in the ninth and tenth chapters of Hebrews. The only provisions in the law at all connected with remission of sins were its sacrifices; and he asserts of them, “ It is not possible that the blood of bulls and goats should take away sins.” It can not be rightly assumed that he contemplates these sacrifices as considered apart from their typical meaning; for he makes no such distinction. He takes them just as he finds them, with all that belongs to them when offered in good faith, and makes the assertion that it is not possible for them to take away sins. In the preceding verses of the same chapter he presents a specific argument based upon this broad assertion: “ The law, having a shadow of good things to come, and not the very image of those things, can never, by those sacrifices which they offer year by year continually, make the comers thereunto perfect.” He proves this proposition, and shows the particular in which they were still imperfect, by adding, “ For then would they not have ceased to be offered? Because the worshipers, once cleansed, would have no more conscience of sins.” If a man had once obtained remission of particular sins, he would, of course, as is here argued, no longer offer sacrifices for those sins, seeing that his conscience would no longer annoy him in reference to them. But it is a fact, he argues further, that “ In those sacrifices there is a remembrance of sins made every year.” The sins of the year, for which offerings had been made daily, were remembered again on the annual day of atonement, and new sacrifices offered for them declaring to the worshiper that they were still remembered against him. As this continued, annually, throughout the life of the pious Jew, it left him in the same condition at the day of his death, and he was gathered to his fathers with his sins still unforgiven. The same truth is taught in the very terms of the new covenant. In stating the points of dissimilarity between it and the old covenant made at Mount Sinai, the Lord says, “ I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more;” implying that under the old covenant this blessing was not enjoyed. We can not dismiss this topic without paying some attention to the question which forces itself upon us, What did the saints, under the old covenant, enjoy in reference to forgiveness, and what is the meaning of the promise so often attached to sin offerings, “ The priest shall make an atonement for him concerning his sin, and it shall be forgiven him?” If we had nothing but this promise to guide us, we could but conclude that the party was, at the time, really forgiven; but with Paul’s comments upon it before us, we are compelled to avoid this conclusion, and seek some other explanation of the words. There can not be less than a promise of pardon in the words quoted; and as it can not be a promise fulfilled at the time, it must be a promise reserved to some future period for fulfillment. That the promise of pardon made to Jews and patriarch was reserved for fulfillment to the death of Christ, Paul affirms in these words: “ On this account he is the mediator of the new covenant, that by means of death for the redemption of the transgressions that were under the first covenant, they who were called” (that is, the ancient elect) “ might receive the promise of eternal inheritance.“ Here the reception of the “ promise of eternal inheritance,” by those who were under the first covenant, is made to depend upon the redemption of their transgressions. This redemption was not effected till the death of Christ; therefore, till his death their transgressions remained unforgiven. Though they had the promise of pardon, and rejoiced in the full assurance that it would yet be granted, they were compelled to regard it as blessing of the future and not of the present. Their enjoyment, as compared with that of the saints under the new covenant, was as that of one who has from God a promise of pardon, compared with him who has it already in possession. Their happiness, like ours, depended upon their faith in God’s word. Acts 13:40-41. This passage in Paul’s speech was most unwelcome to his Jewish hearers. It was an express disparagement of the law of Moses such as always fell harshly upon Jewish ears. We consequently see in the next and last paragraph of the speech an indication of a change in the aspect of the audience. It is only an audience in whom a most unfavorable change is discernible, that so watchful a speaker could address in these words: (40) “Beware, then, lest that which is said in the prophets come upon you; (41) Behold, ye despisers, and wonder and perish; for I do a work in your days, a work which you will not believe though one should fully declare it to you.” No doubt some evidence of their incredulity was visible in their countenances, if it was not exhibited by audible murmurings. The force of the quotation was to show, that if they did reject the gospel, they would only be identifying themselves with a class of whom this conduct had been predicted. The surprise expressed by the prophet, that they would not believe though one should declare it to them, does not assume that they should believe facts so astounding upon the mere assertion of an individual; but the object of surprise is, that they would not believe though one should declare it fully to them, that is, with all the incontestable evidences of its reality. Undoubtedly the work referred to by the apostle, in his application of the prophet’s language, is the work of raising up a savior to Israel in the person of Jesus. Acts 13:42-43. When Paul’s speech was concluded, the synagogue was dismissed and the apostle had an opportunity to learn what particular effects had been produced. The people, candid and outspoken, let him in no doubt on the subject. (42) “Now as they were going out, they entreated that these words should be spoken to them the next Sabbath, (43) and, the synagogue being dismissed, many of the Jews and devout proselytes followed Paul and Barnabas, who, talking to them, persuaded them to continue in the favor of God.” Thus, notwithstanding the majority of the Jews in the audience gave such evidence of incredulity as to extort the warning with which Paul closed his speech, some of them were ready to believe; while the Gentile proselytes, less affected by Jewish prejudices, and, therefore, better prepared to do justice to the speaker, were most deeply interested. The picture which Luke gives of their following Paul and Barnabas in a crowd away from the synagogue, and keeping up an earnest conversation, is a striking exhibition of the simple habits of the people, as well as of the interest which they felt in the new and thrilling theme of the discourse. Acts 13:44. So deep an interest kindled in the synagogue, and taking hold of Gentile minds, could not fail to spread widely through the city during the following week, and its progress was doubtless furthered by the most active private exertions of Paul and Barnabas. The result was seen in the next assemblage at the synagogue. (44) “On the next Sabbath almost the whole city were gathered together to hear the word of God.“ Acts 13:45. So large an assemblage of the people, to hear a doctrine which appeared disparaging to the law of Moses, and which had, on this account, already offended the mass of the Jews, could but arouse their utmost indignation. They acted according to their uniform policy under such circumstances. (45) “But the Jews, when they saw the multitudes were filled with zeal, and contradicted the things spoken by Paul, contradicting and blaspheming.” This was one of the instances in which Paul could say, “ I bear them witness that they have a zeal of God, but not according to knowledge.” It was useless to reason with them further, or to attempt to conciliate them. Acts 13:46-47. When men take a stand like this, nothing will satisfy them but an abandonment of the truth; and hence that conciliatory bearing which should mark our address to them up to this point, may, with propriety, be dismissed, and we may proceed without regard to their feelings. So the apostles acted. (46) “Then Paul and Barnabas, speaking boldly, said, It was necessary that the word of God should first be spoken to you; but since you put it from you, and judge yourselves unworthy of everlasting life, behold we turn to the Gentiles. (47) For thus has the Lord commanded us, I have placed thee as a light of the Gentiles, that thou mayest be for salvation to the extremity of the earth.“ The remark that it was necessary that the word of God should first be spoken to them, before turning to the Gentiles, shows that the apostles understood that the gospel was not only to begin in Jerusalem, but that, in every distinct community, it was to begin with the Jews. Hence the frequent occurrence, in Paul’s style, of the expression, “ To the Jew first, and also to the Gentile.” The reason of this distinction has been discussed in the commentary on Acts 1:8. Acts 13:48. In the next paragraph we have a statement, the meaning of which has excited no little controversy. (48) “On hearing this the Gentiles rejoiced, and glorified the word of the Lord, and as many as were determined for eternal life believed.” The controversy turns upon the meaning of the clause osoi eoan tetagmenoi eis zoen aioniou, rendered, in the common version, “ as many as were ordained to eternal life.” The Calvinistic writers united in referring it to the eternal election and foreordination taught in their creeds. They contend, therefore, for the rendering “ were ordained,” or “ were appointed.” If their interpretation were admitted, it would involve the passage in some difficulties which none of them seem to have noticed. If it be true that “ as many as were foreordained to eternal life believed,” then there were some of the foreordained left in that community who did not believe. Hence, all those who did not then believe, whether adults or infants, were among the reprobate, who were predestinated to everlasting punishment. Now it is certainly most singular that so complete a separation of the two parties should take place throughout a whole community at one time; and still more singular that Luke should so far depart from the custom of inspired writers as to state the fact.

Again, the same statement implies that all who believed on that occasion were of the elect. For, if the parties who believed were those who had been foreordained to eternal life, then none of the non-elect could have been among the number. Here is another anomalous incident: that on this occasion all who believed were of the number who would finally be saved, and that Luke should be informed of the fact and make it known to his readers. Certainly we should not adopt an interpretation involving conclusions so anomalous, unless we are compelled to do so by the obvious force of the words employed. It is worthy of more that the efforts of Calvinistic writers to prove that this is the meaning of these words consist chiefly in strong assertions to that effect, and in attempts to answer the feebler class of the objections urged against it. Thus Dr. Hackett asserts: “ This is the only translation which the philology of the passage allows.” But he makes no effort to prove that the New Testament usage of the principal word involved allows this translation. The word rendered ordained in this passage is tasso— a term which is not employed in a single instance in the New Testament in the sense of foreordained. Where that idea is to be expressed, other words are uniformly employed. The word in question is a generic term, having no single word in English to fully represent it. Its generic sense is best represented by our phrase, set in order. In its various specific applications, however, we have single terms which accurately represent it. Thus, when Jesus etaxato set in order a certain mountain in Galilee as a place to meet his disciples, or the Jews in Rome taxamenoi set in order a day to meet Paul, we best express the idea by appointed. But when Paul says of civil rulers that “ the existing authorities tetagmenai eisin were set in order by God,” he does not intend to affirm that God had appointed those rulers, but merely asserts his general providence in their existence and arrangement. The idea is best expressed in English by using the phrase set in order, or by saying they were arranged by God.

When he asserts of the household of Stephanas, in Corinth, that etaxan eautous they set themselves in order for ministering to the saints, we would say they devoted themselves to ministering to the saints. But when the brethren in Antioch had been puzzled by the disputation between Paul and Barnabas and “ certain men who came down from Judea,” in reference to circumcision, and they finally etaxan, set in order, to send some of both parties to the apostles and elders in Jerusalem for a decision, the common version very correctly renders it, “ they determined that Paul and Barnabas and certain others of them should go.” In reference to the propriety of this last rendering, Dr. Hackett asserts that this term “was not used to denote an act of the mind;” the awkward translation of this passage to which the assertion forces him is evidence conclusive against it. He renders it, “ They appointed that Paul and Barnabas and certain others of them should go up to Jerusalem.” This is an ungrammatical use of the word appointed. When a mission has been determined upon, we appoint the individuals who shall be sent, but we do not appoint that they shall go. Evidently, the state of the case was this: the brethren were at first undetermined what to do in reference to the question in dispute, but finally determined to send to Jerusalem for an authoritative decision of it. When a man is undetermined in reference to a pressing question, his mind is in confusion; but when he determines upon his course, it is no longer confusion, but is set in order.

The term in question, therefore, meaning primarily to set in order, is most happily adapted to the expression of such a state of mind. Our English word dispose has a similar usage. It means to arrange in a certain order, and applies primarily to external objects; but when one’s mind is found arranged in accordance with a certain line of conduct, we say he is disposed to pursue it. We scarcely need observe, after the above remarks, that the specific meaning attached to the generic term in question, in any particular passage, is to be determined by the context. In the passage we are now considering, the context has no allusion to any thing like an appointment of one part, and a rejection of the other; but the writer draws a line of distinction between the conduct of certain Gentiles and that of the Jews addressed by Paul in the closing paragraph of his speech. To render the contrast between the two more conspicuous, he throws his words into antithesis with those of Paul. Paul had said to the Jews, “ You put the word of God from you;” Luke says of the Gentiles, “ They glorified the word of the Lord.” Paul said, “ You judge yourselves unworthy of everlasting life;” Luke says, many of the Gentiles “were determined for everlasting life.” It is an act of the mind to which Paul objects on the part of the Jews, and it is as clearly an act of mind in the Gentiles which Luke puts in contrast with it. At some previous time in their history, these Gentiles, like all others, had been undetermined in reference to everlasting life, either because they were not convinced that there was such a state, or because they hesitated to seek for it. But now their minds were set in order upon the subject, by being determined to labor for the eternal life which Paul preached. It now remains, in order to full eludication of the passage, that we account for the connection indicated between their being determined for everlasting life, and their believing. The former stands as a cause which led to the latter. Let it be noted that everlasting life is not contemplated as the object of their belief, for, if it was, they would have had to believe in it, before they could determine for it; so that the order of the two mental acts would be reversed. But, in common with the Jews, who had been their religious instructors, they already believed in a future state, and what they now learned to believe by Paul’s preaching was the gospel of Christ. Those of them who had, either through previous religious instruction, or through the influence of Paul’s preaching, heartily determined for eternal life, were in a better frame of mind to appreciate the evidence in favor of that Christ through whom alone it could be obtained, than the others who were so undetermined upon the subject that they appeared to judge themselves unworthy of such a destiny. Such was the difference between the two classes in the audience, and Luke’s object is to declare the result of the difference in the fact that the one class believed, and the other thrust the word of God from them.

To say that the difference had been wrought in them exclusively by divine agency would be to rob them of responsibility. Or to say that the favorably-disposed party had become so exclusively by their own self-determining energy would be to deny the influence of divine truth. Neither of these positions can be true; but, while it was an act of their own minds to determine for eternal life, it was God who had induced them to do so; at the same time, the other party determined against eternal life, in despite of the same divine influence exerted upon them. Acts 13:49-52. The animosity of the Jews, excited by the success of the apostles, finally resulted in their expulsion from the city. The account is given in brief terms: (49) “And the word of the Lord was published throughout the whole region. (50) But the Jews stirred up the devout and honorable women, and the chief men of the city, and raised a persecution against Paul and Barnabas, and expelled them from their borders. (51) And they, shaking off the dust of their feet against them, went into Iconium. (52) But the disciples were full of joy and the Holy Spirit.” The means by which this persecution was brought about serves to illustrate the relation which the Jews who were settled in Gentile cities sustained to the surrounding society. They had no political power in their own hands, and dared not lay violent hands upon the apostles. But certain “ honorable women,” wives of the “ chief men of the city,” had come under their influence by attending the synagogue worship, and through them they gained access to their unbelieving husbands so as to induce them to expel Paul and Barnabas. It is a suggestive fact, that the women who were made instruments of a transaction so discreditable are styled “devout women.” It shows that devotion in the worship of God, like zeal when not according to knowledge, may be made to do the devil’s own work.

The more devout one’s feelings, while his mind is corrupted by false conceptions of duty, the greater mischief he is likely to do; so far is it from being true, that to make the heart right is to make the whole man right. No man is safe without a proper understanding of his duty, derived from the word of God. Paul and Barnabas were not without indignation when they were thus ignominiously expelled from the city; but the only exhibition which they made of it was that which the Savior had directed; “ they shook off the dust of their feet against them.” This was not a mere idle or childish mark of resentment, as it would be in an uninspired teacher; but was designed as “ a testimony against them,” a solemn warning of the righteous judgment of God, whom they had rejected in rejecting his chosen messengers. We would imagine that the young disciples, from whom their religious teachers were thus violently driven away, would have been overwhelmed with grief and fear. But we are told, as quoted above, that they were “ filled with joy and with the Holy Spirit.” The full assurance given by the gospel of that everlasting life which they had “ determined for,” and the belief that the Spirit of God dwelt in their mortal bodies, supplied them with a joy which was no longer dependent on human agency, and of which human power could not deprive them.

“ACTS OF THE "

Chapter Thirteen IN THIS CHAPTER

1. To trace the route of Paul and Barnabas on their missionary journey

2. To give special attention to their evangelistic methods and message

3. To notice that people judge themselves unworthy of eternal life, not God; and that people ordained for eternal life are those with good and noble hearts, willing to listen and heed the gospel

SUMMARY With his attention now on the ministry of Paul, Luke narrates the beginning of Paul’s first missionary journey. It started with the call of the Holy Spirit, who instructed the prophets and teachers at the church in Antioch of Syria to separate Barnabas and Saul for the work He has called them. With fasting, prayer, and the laying on of hands, the two men were sent out on their journey (Acts 13:1-3)

Sailing from Selucia, they arrived at the island of Cyprus, the home country of Barnabas (cf. Acts 4:36). Assisting them was John Mark (Barnabas’ cousin who had joined them earlier, and was later the companion of Peter and author of the gospel of Mark; cf. Acts 12:25; Colossians 4:10; 1 Peter 5:13). Here they began what Luke later describes as Paul’s custom: preaching in the synagogues of the Jews (cf. Acts 17:1-3). Starting in Salamis, they made their way to Paphos, where they met the sorcerer Elymas Bar-Jesus along with the proconsul Sergius Paulus. When Sergius wanted to hear the Word of God, Elymas tried to prevent Barnabas and Saul from speaking. Filled with the Holy Spirit, Saul rebuked the sorcerer and rendered him sightless. Astonished at the power behind the teaching of the Lord, Sergius believes. From this point forward, Saul is now called Paul and also became the more prominent member of the missionary team (Acts 13:4-12).

From Cyprus they sailed to Perga in Pamphylia, where John Mark left them to return to Jerusalem (later causing contention between Paul and Barnabas; cf. Acts 15:36-40). Arriving in Antioch of Pisidia, they attended the synagogue of the Jews on the Sabbath. Invited to speak, Paul preached Jesus by first reviewing the history of Israel from the Exodus to the time of David. Noting God’s promise concerning the seed of David, Paul summarized the ministry of John the Baptist and then introduced Jesus as the Savior who was crucified, buried and raised from the dead, and seen by eyewitnesses. Offering further evidence of the resurrection from Old Testament prophecy, Paul proclaimed forgiveness of sins through Jesus with a warning against unbelief (Acts 13:13-41).

The response was positive, especially among the Gentiles, and Paul and Barnabas were invited to speak the following Sabbath. When unbelieving Jews saw that the whole city came out to hear, they were filled with envy and opposed the things spoken by Paul. Declared themselves unworthy of eternal life, Paul turned his efforts toward the Gentiles who were much more receptive. The word of the Lord spread through the region, but eventually Paul and Barnabas were forced to leave and thus went to Iconium. Their work in Antioch was not in vain, for left behind were disciples filled with joy and the Holy Spirit (Acts 13:42-52).

OUTLINE I. FROM ANTIOCH OF SYRIA (Acts 13:1-3) A. AND AT ANTIOCH (Acts 13:1)1. Barnabas, Simeon (called Niger), Lucius of Cyrene 2. Manaen (who had been brought up with Herod), Saul

B. AND SAUL AND SENT (Acts 13:2-3)1. As the prophets and teachers ministered to the Lord and fasted 2. The Holy Spirit commands that Barnabas and Saul be separated for His work 3. With fasting, prayer, and laying on of hands, Barnabas and Saul are sent away

II. ON THE ISLAND OF CYPRUS (Acts 13:4-12) A. JOURNEY TO SALAMIS (Acts 13:4-5)1. Sent out by the Holy Spirit, Barnabas and Saul go down to Seleucia 2. From Seleucia they sail to Cyprus and arrive at Salamis 3. In Salamis they preach the Word in the Jewish synagogue, assisted by John Mark

B. AT PAPHOS (Acts 13:6-12)1. Crossing the island of Cyprus they arrive at Paphos 2. There they encounter Elymas Bar-Jesus, a sorcerer and false prophet a. The proconsul, Sergius Paulus, wanted to hear the Word of God b. Elymas sought to keep him from hearing Barnabas and Saul 3. Saul (who is also called Paul from this point forward) confronts and confounds Elymas a. Filled with the Holy Spirit, Paul looked at him intently and saw that he was full of deceit and fraud b. Calling him a son of the devil and enemy of righteousness, Paul charged him with perverting the ways of the Lord c. Paul then foretells his blindness by the hand of the Lord, which happens immediately 4. Seeing what happened, Sergius Paulus believes, astonished at the teaching of the Lord

III. IN ANTIOCH OF PISIDIA (Acts 13:13-52) A. FROM CYPRUS TO ANTIOCH, BY WAY OF PERGA (Acts 13:13-14)1. Setting sail from Paphos, they arrive in Perga of Pamphylia 2. At Perga, John Mark leaves them and returns to Jerusalem 3. From Perga, they come to Antioch of Pisidia

B. THE FIRST SABBATH IN ANTIOCH (Acts 13:14-43)1. Visiting the synagogue, they are invited to address the people 2. Paul’s sermon to the men of Israel and those who fear God a. He reviews Israel’s history from the Exodus to the time of David b. He proclaims Jesus as the seed of David who was introduced by John the Baptist c. He preaches the death, burial and resurrection of Jesus d. He offers evidence for the resurrection: eyewitnesses and messianic prophecies e. He announces forgiveness and justification available through Jesus Christ, not the law f. He warns them not to despise the wonderful work of God 3. The response and follow up to his sermon a. The Gentiles beg that he will preach the same to them on the next Sabbath b. Many Jews and devout proselytes follow Paul and Barnabas, who persuade them to continue in the grace of God

C. THE SECOND SABBATH IN ANTIOCH (Acts 13:44-49)1. Almost the whole city gathers to hear the Word of God 2. The Jews become envious, and begin contradicting and blaspheming Paul 3. Paul and Barnabas boldly rebuke the Jews for rejecting the Word, and turn to the Gentiles as commanded by the Lord 4. The Gentiles rejoice, many believe, and the Word of the Lord is spread throughout the region

D. AND TO ICONIUM (Acts 13:50-52)1. The Jews stir up devout and prominent women and chief men to persecute and expel Paul and Barnabas from their region 2. Shaking the dust of their feet against them, Paul and Barnabas go to Iconium 3. The disciples, meanwhile, are filled with joy and with the Holy Spirit

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?- Departure from Antioch of Syria (Acts 13:1-3)

• Ministry on the island of Cyprus (Acts 13:4-12)
• Preaching in Antioch of Pisidia (Acts 13:13-52)

2. Who were the prophets and teachers at the church in Antioch? (Acts 13:1)- Barnabas, Simeon (Niger), Lucius of Cyrene, Manaen, Saul

3. Who told them to send Barnabas and Saul on their journey? (Acts 13:2)- The Holy Spirit

4. What activities helped to prepare them for their mission? (Acts 13:3)- Fasting, prayer, the laying on of hands

5. From what city did they disembark, and to where did they sail? (Acts 13:4)- Selucia; the island of Cyprus

6. Where did they first preach? Who was with them? (Acts 13:5)- Salamis

• John (Mark); cf. Acts 12:25

7. At Paphos, who wanted to hear the Word of God? Who sought to prevent him? (Acts 13:6-8)- Sergius Paulus, proconsul

• Bar-Jesus, a Jewish false prophet, also known as Elymas the sorcerer

8. What did Saul do to Elymas? What affect did this have on Sergius Paulus? (Acts 13:9-12)- Caused a dark mist to fall on him, resulting in blindness

• Caused him to believe, being astonished at the teaching of the Lord

9. Setting sail from Paphos, where did they go? Who left when they arrived? (Acts 13:13)- Perga in Pamphylia

• John, who returned to Jerusalem

10. Where did Paul and Barnabas go next? What did they do on the Sabbath day? (Acts 13:14)- Antioch of Pisidia

• Attended the synagogue

11. Invited to speak, what periods of Israel’s history did Paul first review? (Acts 13:15-22)- The exodus, wilderness wanderings, the judges, the kings Saul and David

12. Skipping from David to his descendant Jesus, whose ministry does Paul review? (Acts 13:23-25)- That of John the Baptist

13. Focusing on the word of salvation, what does Paul proclaim concerning Jesus? (Acts 13:26-30)- His death, burial and resurrection

14. What evidence does Paul provide for the resurrection of Jesus? (Acts 13:31-37)- Testimony of witnesses

• Testimony of scripture

15. What does Paul preach in the name of Jesus? (Acts 13:38-39)- Forgiveness of sins

• Justification not provided by the Law of Moses

16. With what does Paul conclude his sermon? (Acts 13:40-41)- A warning against unbelief, as forewarned in the Scriptures

17. Who begged to hear more the next Sabbath? (Acts 13:42)- The Gentiles

18. Who followed Paul and Barnabas? (Acts 13:43)- Many of the Jews and devout proselytes

19. What happened on the next Sabbath? (Acts 13:44-45)- The whole city came to hear the word of God

• Envious Jews began to contradict and blaspheme, opposing Paul

20. What did Paul say of those who rejected the gospel? (Acts 13:46)- They judged themselves unworthy of eternal life (i.e., not God, cf. 1 Timothy 2:3-4; 2 Peter 3:9; Revelation 22:17)

21. What happened next, as foretold by the prophet Isaiah? (46-48)- Paul turned to the Gentiles, many who gladly received the word

22. What sort of people were ordained to eternal life and thus believed? (Acts 13:48)- Those glad to hear and glorify the Word (i.e., those of good and noble hearts, willing to receive the seed of the gospel which produces faith, cf. Luke 8:15; Acts 17:11; Romans 10:17)

23. What two opposite effects did Paul’s preaching have in Antioch? (Acts 13:49-50)- The word of the Lord was spread throughout the region

• Persecution by the unbelieving Jews forced Paul and Barnabas to leave

24. Where did Barnabas and Paul then go? What about the disciples left behind? (Acts 13:51-52)- Iconium

• They were filled with joy and with the Holy Spirit

Verse 1 An alternative outline of Acts makes just two divisions in it, the first twelve chapters, and the rest of Acts beginning here, with the first section containing material related to the apostle Peter, and the last division having material especially related to the apostle Paul. This is quite logical, in fact; for from this chapter until the end of it, Acts presents the missionary efforts of the inimitable Paul. Acts 13 records the beginning of what is usually called Paul’s first missionary journey. First, there was the formal commission which sent Barnabas and Saul on their way (Acts 13:1-3); then there is the account of their efforts on the island of Cyprus (Acts 13:4-12); next is the record of John Mark’s defection and the movement of Paul into Asia Minor (Acts 13:13-16); then follows the record of Paul’s address in Antioch of Pisidia (Acts 13:17-43); and the record of still another sermon in the same city on the sabbath day one week later (Acts 13:44-52). Now there were in Antioch, in the church that was there, prophets and teachers, Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen the foster-brother of Herod the tetrarch, and Saul. (Acts 13:1) The group of men whose names appear here were very important, due to their being not only teachers but “prophets,” both of these designations belonging to the whole group mentioned here, concerning whom Dummelow said: The gift of prophecy especially distinguished the apostolic from the sub-apostolic and later ages. It was widely diffused, being exercised by private Christians. … It generally took the form of inspired exhortation or instruction, but was sometimes predictive …. Friendly relations existed between Antioch and Jerusalem, the latter church sending accredited prophets and teachers to Antioch to aid in the work of evangelization.[1]The men named in this verse were official prophets, having the gift in its fullest extent; and they were regarded, along with the apostles, as being the foundation upon which the church was built (Ephesians 2:20). The chief product of Christian prophecy is the inspired New Testament. Barnabas … heads the list here. He was the uncle of John Mark who wrote the gospel and a brother of Mary whose home was the scene of Peter’s reunion with the church mentioned in the last chapter. Further comment on Barnabas is given under Acts 9:27. Boles, following the exegesis of Alford, Meyer and others, thought that the placement of the Greek particle indicates that the first three of this list were prophets and the last two teachers;[2] but the name of Saul, which occurs last, happens to be the name of the greatest of the New Testament prophets; and therefore it is more accurate to view all five of these as both prophets and teachers. Simeon that was called Niger … If the phrase “of Cyrene” may be understood as a modifier of both Simeon and Lucius (next named), it would add probability to the supposition that this man is the same as the Simon who bore the cross of Jesus and was the father of Alexander and Rufus (Mark 15:21). “Niger” means “black”; but there is no greater necessity for making this term a description of Simeon’s physical appearance than there is for alleging that Shirley Temple Black isBLACK, this being one of the commonest names in history. Lucius of Cyrene … This person has “by some been falsely identified with St. Luke."[3]Foster-brother of Herod … The Greek word thus rendered is not found elsewhere in the New Testament; and the meaning is somewhat ambiguous, scholars listing no less than three possible meanings: (1) Manaen’s mother had been Herod’s wet-nurse; (2) Manaen had been brought up as Herod’s foster-brother;[4] (3) Manaen had been a playmate of Herod.[5] In any event, a very close connection with the tetrarch Herod is indicated. And Saul … Luke’s placement of this name last emphasizes the relative importance of these men at the beginning of the first missionary journey, enabling us to see more clearly the dramatic rise of Paul as the greatest missionary of New Testament times, or of all times. [1] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 833. [2] H. Leo Boles, Commentary on Acts (Nashville: Gospel Advocate Company, 1953), p. 199. [3] A. C. Hervey, The Pulpit Commentary, Acts (Grand Rapids, Michigan: Wm. B. Eerdmans Publishers, 1950), p. 401. [4] J. R. Dummelow, op. cit., p. 834. [5] A. C. Hervey, op. cit., p. 401. Verse 2 And as they ministered to the Lord, and fasted, the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them. Then, when they had fasted and prayed and laid their hands on them, they sent them away.As they ministered … has reference, in all probability to the corporate worship of the Christians at Antioch, accompanied on this occasion by fasting, dearly indicating that worship is itself a “service” to the Lord, no less than the conveyance of alms to others as in Acts 12:15. The Holy Spirit said … This expression occurs so often in Acts that the book has been called the Gospel of the Holy Spirit. As to the exact manner of the Holy Spirit’s speaking here, “It is useless to inquire."[6]However, the speculation of MacGreggor is as probable as any that might be proposed: “(It was) through the inspired utterance of one of the prophets."[7] In fact, the New Testament reveals this to have been the usual manner in which the Holy Spirit communicated God’s will to men since the days of the new covenant. See under Acts 20:23 and Acts 21:10. When they had fasted … etc. Significantly, it was the entire church which participated in the sending forth of this great missionary team. As Bruce summarized it: It is evident that the laying on of hands imparted no qualification to Barnabas and Saul which they did not already possess. By this means, the church, through its leaders, expressed fellowship with them …. They were sent out by the whole church; and to the whole church they reported when they returned to Antioch (Acts 14:26).[8]Sent them on their way … We do not know if the Holy Spirit prescribed the route they took or not. It is doubtless true that many details were left to be decided by the prayerful best judgment of the missionaries, as it has been in all ages. Barnabas, a native of Cyprus, would naturally have recommended the evangelization of his native land; and thus it is no surprise that their itinerary had Cyprus first on the list. [6] W. J. Conybeare, Life and Epistles of St. Paul (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1966), p. 110. [7] G. H. C. MacGreggor, The Interpreter’s Bible (New York: Abingdon Press, 1954), p. 167. [8] F. F. Bruce, The Book of Acts (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1954), p. 261. Verse 4 So they, being sent forth by the Holy Spirit, went down to Seleucia; and from thence they sail to Cyprus.Sent forth by the Holy Spirit … But, in the previous verse, it is clear that the church sent them forth; and this declares that what is done by the church of our Lord (in which the Spirit dwells) may be said also to have been done by the Holy Spirit; and so it is today. Preachers of the gospel sent into all lands by the church are no less sent by the Holy Spirit than were Barnabas and Saul. Seleucia … This was the seaport outlet for Antioch, having derived its name from the Seleucid kings who built both the seaport and Antioch. It was some sixteen miles downstream from Antioch and some five miles above the mouth of the Orontes. Magnificent ruins of this once great city still exist in a remarkable state of preservation.[9]ENDNOTE: [9] A. C. Hervey, op. cit., p. 402. Verse 5 And when they were at Salamis, they proclaimed the word of God in the synagogues of the Jews: and they had also John as their attendant.At Salamis … This was the largest city on the eastern end of Cyprus, opposite from Seleucia, and within a hundred miles distance, being clearly visible on a clear day from Seleucia.[10] Something of the immense size of this ancient city appears in the fact that the large Jewish population massacred some 240,000 of the Gentile inhabitants in a great uprising put down by Trajan’s great general, Hadrian, who himself later became emperor. As a result, Hadrian expelled all Jews from the city; and “even if a Jew was accidentally wrecked on that inhospitable shore, he was instantly put to death."[11] Of course, those terrible conditions developed some fifty years after Barnabas and Saul preached there; and one cannot resist the conjecture that if the Jewish population had received the gospel of Christ, the later tragedies might have been avoided. The synagogues … There were many of these attended by the vast Jewish population of Salamis; and it is significant that, from the very beginning, the gospel was preached “to the Jew first, and also to the Gentiles” (Romans 1:16). Luke does not mention any success of the evangelists in Salamis, perhaps because there was none to report. John Mark as their attendant … “Mark probably acted as baptist,"[12] is a speculation that is supported by the fact that Paul did not usually do the baptizing personally (1 Corinthians 1:14-17). Continuing on from Salamis, Barnabas and Saul traversed the whole length of Cyprus to Paphos at the western extremity. It was a rich and populous island, the chief exports being copper and timber. The deity most generally worshiped on Cyprus was Aphrodite (Venus), the whole island being noted for its reprobacy and debauchery. [10] Ibid. [11] J. W. Conybeare, op. cit., p. 114. [12] B. W. Johnson, The People’s New Testament (Delight, Arkansas: Gospel Light Publishing Company), p. 470. Verse 6 And when they had gone through the whole island unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-Jesus; who was with the proconsul, Sergius Paulus, a man of understanding. The same called unto him Barnabas and Saul, and sought to hear the word of God.The sad state of affairs on Cyprus is emphasized by the fact of such a practitioner of evil as Bar-Jesus enjoying the status of an advisor to the governor. Proconsul … It was once a favorite conceit of critical antagonists of the New Testament that Luke erred in this title given Sergius Paulus; but the excavation of a coin with this title for the ruler of Cyprus refuted their error, not Luke’s![13]Paphos … This was the seat of the government on Cyprus, being the residence of the governor who was “a man of understanding.” The “understanding” attributed to Sergius Paulus does not have reference to any secular or literary learning that he possessed, but to the fact of his seeking to hear the “word of God.” Only they who thus seek to know the will of God may properly be credited with such an attribute as “understanding.” The fact of Bar-Jesus’ having been a Jew suggests that Sergius Paulus had made inquiry into the beliefs of the Jews and may therefore be presumed to have had some knowledge of the sacred Scriptures. As MacGreggor admitted, “there would be nothing extraordinary in a Roman official having a Jewish teacher in his house."[14][13] For a picture of this coin, see J. W. Conybeare, op. cit., p. 123. [14] G. H. C. MacGreggor, op. cit., p. 169. Verse 8 But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn aside the proconsul from the faith.Elymas … Bar-Jesus was the name this character had received from his family; but his practice of the black arts had earned him another, “Elymas,” which is “an Arabic word meaning sorcerer."[15]Withstood them … seeking … The action indicated here was not a single effort but a continuing one, wherein Elymas stubbornly opposed the gospel, trying in any way possible to preserve his own status as a trusted advisor of the governor. In the light of what followed, it is certain that lying and unscrupulous methods were used. ENDNOTE: [15] Robert Milligan, Analysis of the New Testament, Acts (Cincinnati: Bosworth, Chase and Hall, 1874), p. 360. Verse 9 But Saul, who is also called Paul, filled with the Holy Spirit, fastened his eyes on him, and said, O full of all guile and all villainy thou son of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? And now, behold the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand.Saul, who is also called Paul … “The ALSO here does not mean that the name Paul' was here given for the first time, but that he had always had it."[16] "Paul" was the Gentile form of the name "Saul"; and as Saul was here beginning his great work among the Gentiles, it was appropriate that the Gentile form of the name would be used henceforth by Luke, except on a few occasions referring to his previous life. Despite the above, however, Conybeare said, "We cannot believe it accidental that the words who is also called Paul’ occur at this particular point."[17] He made the deduction that the conversion of Sergius Paulus brought the name Paul to the surface and precipitated the use of it, despite the fact that Paul had long possessed the name. O full of all guile … etc. This strong denunciation of Elymas was announced by Paul through a revelation of the Holy Spirit; and the divine authorization of Paul’s condemnation of Elymas was at once evident in the miracle that confirmed it. The rationalization of this miracle by MacGreggor asserts that “Probably the facts are that Paul denounced Bar-Jesus’ spiritual blindness, and this led to the legend”[18] of Paul’s inflicting physical blindness upon him. Like every satanic falsehood, however, this one also carries its own refutation. In the matter of Elymas’ seeking someone to lead him by the hand, the reality of the blindness is proved. The extraordinary circumstances of Paul’s denunciation of Elymas forbid preachers in all ages since then to speak similar anathema’s against opponents of the truth. Paul was an inspired prophet and teacher, under the direct influence of the Holy Spirit, and there was no possibility whatever of any mistake or error on Paul’s part. The judgment against Elymas was not that of Paul but of God himself. “The hand of the Lord is upon thee.” A mist… This word, found nowhere else in the New Testament, is another example of Luke’s medical vocabulary. Hippocrates, the ancient Greek physician called the “Father of Medicine,” used this word “to express a darkening and dimming of the eyes by cataract or other disease."[19]For a season … shows that the unusual judgment against Elymas was not without its element of mercy. His blindness was not permanent. [16] H. Leo Boles, op. cit., p. 202. [17] J. W. Conybeare, op. cit., p. 123. [18] G. H. C. MacGreggor, op. cit., p. 169. [19] A. C. Hervey, op. cit., p. 401. Verse 12 Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord.Believed … As frequently, especially in Paul’s writings, this is a synecdoche, a type of metaphor in which one of a related group of actions stands for all of them. The meaning here is that Paulus believed the gospel of Christ, repented of his sins, confessed the Saviour, and was baptized into Christ, becoming a Christian. Luke used this same figure in Acts 16:34, in which place, after spelling out certain preconditions of salvation fulfilled by the jailer, he spoke of the jailer’s compliance with all of them as his “having believed in God.” Paul’s miracle had the intended effect. It fully convinced Paulus and inflicted a severe judgment upon Elymas, but in such a manner as to leave him opportunity for repentance. Those who attempt to find in this event some grounds of disapproval for Paul’s actions have simply failed to read it correctly. Verse 13 Now Paul and his company set sail from Paphos, and came to Perga in Pamphylia: and John departed from them and returned to Jerusalem.Two very important changes appear in this verse. “Barnabas and Saul,” which until this point had been the designation of this missionary team, abruptly in this place gave way to “Paul and his company,” or “Paul and Barnabas” as used generally in Acts afterward. Luke’s coupling the defection of John Mark from the company with this marked change of leadership has been read by some as proof that John Mark’s defection was due to his resentment of Paul’s replacing his uncle Barnabas as the leading missionary. This, of course, is not certain; but neither is it impossible. Many people have quit their duty for reasons not unlike that. See my Commentary on Mark, p. 1, for further comment on John Mark. Whatever was the cause of Mark’s defection, Paul disapproved of it and refused to take him on the next journey (Acts 15:36-41). Perga in Pamphylia … Although this was the destination of Paul’s company when they set sail from Paphos, there is no record of anything that occurred there, Luke skipping over anything that might have taken place there, and focusing upon Paul’s preaching in Antioch of Pisidia. The speculation of William M. Ramsay to the effect that Paul contracted malaria in low-lying Perga and promptly moved on to higher ground at Antioch (altitude about 3,500 feet)[20] does not appear reasonable. As MacGreggor noted: A sick man would surely have returned to Cyprus rather than undertake the strenuous Taurus passage; and, if Paul was in fact it is more likely that the sickness came on in Antioch, compelling him to stay longer there than he had anticipated (Galatians 4:13).[21][20] Sir William Ramsay, The Church in the Roman Empire (New York: G. P. Putnam’s Sons, 1893), pp. 61ff. [21] G. H. C. MacGreggor, op. cit., p. 175. Verse 14 But they, passing through from Perga, came to Antioch of Pisidia; and they went into the synagogue on the sabbath day, and sat down. And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation for the people, say on. And Paul stood up, and beckoning with his hand said.Under the above verses, we noted the passing over of any event or teaching that might have occurred in Perga. The words “passing through” seem to indicate that the evangelistic company merely passed through Perga on the way to Antioch and that there had been no purpose of stopping there. Antioch of Pisidia … Although a principal city of the district, this is not to be confused with Antioch of Syria. The latter was the home base for Paul’s missionary labors, and Antioch of Pisidia was a distant outpost. At the time of Paul’s preaching on this first tour, The churches of Antioch, Lystra, Derbe, Iconium, though south of Galatia proper, were nevertheless in the province of Galatia, and could be spoken of as the Galatian churches … this grouping (of these places in Galatia) was abandoned after some three hundred years; and the name “Galatia” reverted to the northern part of the province. The wider meaning of the name (Galatia) was apparently forgotten until it was recovered largely through the research of Sir William M. Ramsay.[22]The synagogues throughout the Roman Empire were the centers of Judaism; and, in many of these, there were devout souls “waiting for the kingdom of God,” and this fact naturally directed the feet of the first Christian missionaries to the synagogues wherever they went. The scene that emerges here at the synagogue of Pisidian Antioch is that of a devout congregation of Jews meeting on sabbath days to read the sacred Scriptures and hoping to take advantage of any stimulating comment that might be provided by occasional visitors. It was a situation made to order for a preacher of Paul’s character and ability. And beckoning with his hand … There was evidently some characteristic gesture that Paul used at the beginning of his discourses; and Luke’s mention of it proves the record here to have originated with an eyewitness. Reading of the law and the prophets … Boles declared that: The law was first read in the synagogues until 163 B.C., when Antiochus Epiphanes prohibited it; then the reading of the prophets was substituted for it. When the Maccabees restored the reading of the law, the reading of the prophets continued also.[23]PAUL’S ADDRESSPaul’s address falls into three logical divisions: I. The historical background of the Messiah (Acts 13:17-23), culminating in the coming of Jesus the Son of David. II. The proof that Jesus was indeed the promised deliverer (Acts 13:24-37). III. An appeal to the people with a warning against rejecting Christ (Acts 13:38-41). [22] Ibid., p. 173. [23] H. Leo Boles, op. cit., p. 205. Verse 16 Men of Israel, and ye that fear God, hearken: the God of this people Israel chose our fathers, and exalted the people when they sojourned in the land of Egypt, and with a high arm led he them forth out of it.Men of Israel … ye that fear God … The glory of ancient Israel was their relationship to God; and, by such a beginning, Paul assured himself of the favorable attention of his audience. Chose our fathers … God’s choice of Israel, making them the “chosen people,” was not a capricious or partial act. The purpose of choosing Israel was that “all the families of the earth” might be blessed (Genesis 12:3); but, historically, the people of Israel did not appreciate this, falling into a state of self-righteousness in which they despised the Gentiles. Exalted the people … This exaltation resulted in a fantastic multiplication of their numbers and their deliverance from the slavery imposed upon them by the Egyptians. With a high arm … has the meaning of irresistible power and dramatic deliverance provided by God through his servant Moses in order to lead the people out of Egypt. Verse 18 And for about the time of forty years as a nursing father bare he them in the wilderness.Paul here stressed, not the rebellions and murmurings of the people, but the patience and forbearance of God. Verse 19 And when he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred and fifty years.Seven nations … These were: the Hittites, the Gergashites, the Amorites, the Canaanites, the Perizites, the Hivites and the Jebusites, “seven nations greater and mightier” than Israel (Deuteronomy 7:1). Four hundred and fifty years … It is not exactly clear what space of Israel’s history is covered by this period mentioned by Paul. It is evidently not the same as that mentioned in 1 Kings 6 which gives 480 years as the time between the Exodus and the beginning of construction of Solomon’s temple. Significantly, Josephus identifies a similar period of 443 years elapsing between the Exodus and the beginning of the temple, which is apparently the same calculation made by Paul, the slight variation of seven years being covered by “about the space of” in Paul’s reference to it. There is no certainty at all about the exact manner of this calculation; but the whole question is of little importance. The variations in the report of this period derive, in all probability from several methods of choosing terminals at both ends of the period.

H. Leo Boles gives a very logical harmony of the variations.[24] Also, there is the fact that Israel did not count some years when they were not ruled by judges. Even a Nazarite lost time if he did not comply with the law (Numbers 6:12). ENDNOTE: [24] Ibid. Verse 20 And after these things he gave them judges until Samuel the prophet. And afterward they asked for a king: and God gave unto them Saul the son of Kish, a man of the tribe of Benjamin, for the space of forty years.They asked for a king … This was secular Israel’s formal rejection of God as their king (1 Samuel 8:7), and from this initial rejection the whole of their subsequent history was influenced, resulting finally in their total rejection of the promised Messiah. Forty years … The Old Testament does not give the length of Saul’s reign,[25] but Josephus also sets it at forty years, covering eighteen years until the death of Samuel and continuing 22 years afterward. ENDNOTE: [25] John Peter Lange, Commentary on Acts (Grand Rapids, Michigan: Zondervan Publishing House, 1866), p. 249. Verse 22 And when he had removed him, he raised up David to be their king; to whom also he bare witness and said, I have found David the son of Jesse, a man after my own heart, who shall do all my will.When he had removed him … The sovereign action of God in removing Saul and raising up David to replace him is stressed here. A man after my own heart … This verse has troubled men because of the gross sins which marred David’s life, notably the adultery with Bathsheba and the murder of her husband Uriah the Hittite. Despite his sins, however, David never lost his love of God. He repented of his sins, acknowledged them, seeking and receiving God’s forgiveness. Therefore, what is affirmed here is not David’s sinless perfection, but his continuity in covenant relationship with God. Verse 23 Of this man’s seed, according to promise brought unto Israel a Saviour, Jesus.“The Son of David” was a popular designation for the promised Messiah, a fact acknowledged in the first verse of the New Testament and brought into sharp focus here in Paul’s address. Paul moved at once to prove the Messiahship of Jesus, citing as proof (1) the testimony of John the Baptist (Acts 13:24-25), (2) the fulfillment of prophecy by his rejection (Acts 13:26-29), and (3) his resurrection from the dead (Acts 13:30-37). Verse 24 When John had first preached before his coming the baptism of repentance to all the people of Israel. And as John was fulfilling his course, he said, What suppose ye that I am? I am not he. But behold, there cometh one after me the shoes of whose feet I am not worthy to unloose.Paul’s appeal to the testimony of John the Baptist in support of his thesis that Jesus is the Christ of God is doubtless abbreviated here. The testimony of John was extensive and included the following affirmations concerning our Lord: That Jesus is the Lamb of God who takes away the world’s sin (John 1:29). That Jesus would baptize with the Holy Spirit (John 1:33). That, having the bride, he was the Bridegroom (John 3:29). That he came from above and is above all (John 3:31). That he was sent of God and spoke God’s words (John 3:33). That God had given to the Son all things (John 3:35). That he that believeth on the Son shall have eternal life (John 3:36). That he that obeyeth not the son shall not see life; but the wrath of God abideth on him (John 3:36). Verse 26 Brethren, children of the stock of Abraham, and those among you that fear God, to us is the word of this salvation sent forth. For they that dwell in Jerusalem, and their rulers, because they knew him not, nor the voices of the prophets which are read every sabbath, fulfilled them by condemning him. And though they found no cause of death in him, yet asked they of Pilate that he should be slain. And when they had fulfilled all things that were written of him, they took him down from the tree, and laid him in a tomb.Of the stock of Abraham … Paul here qualified this with the adjacent clause, “those among you that fear God,” indicating that not all of the stock of Abraham feared God. This distinction between the secular and the spiritual Israel would receive extensive treatment by Paul in Romans 9-11. Rulers, because they knew him not … The ignorance of Israel was a factor leading to their rejection of Christ. Despite the fact that they were not ignorant of his Messiahship, of his being the rightful heir of the temple and the extinct throne of Solomon, nor of his being a holy, just and righteous person, they WERE ignorant of the all-important fact that Jesus was God come in the flesh. Fulfilled them by condemning him … The prophets had clearly foretold the rejection of the Christ; therefore, their very action of crucifying the Lord proved that he was the promised Deliverer. Down from the tree … “The Greek term here is [@xulou] and means not only tree, but wood."[26] The apostolic preachers stressed the offense of the cross, “Cursed is every one that is hanged on a tree” (Deuteronomy 21:23; Galatians 3:13). They … laid him in a tomb … The antecedent of “they” in this passage would appear to be “dwellers in Jerusalem,” including both disciples of Jesus and the class who were his enemies, since it was the latter who condemned him, his friends who took him down from the tree and laid him in a tomb, and both classes who “fulfilled all things” that were written of him. ENDNOTE: [26] H. Leo Boles, op. cit., p. 211. Verse 30 But God raised him from the dead.The resurrection of Christ was the cornerstone of Paul’s preaching, this doctrine standing here as the climax of his sermon. As proof of Jesus’ resurrection, Paul offered the testimony of eyewitnesses and also the prophecies of the Old Testament which foretold it. Verse 31 And he was seen for many days of them that came up with him from Galilee to Jerusalem, who are now his witnesses unto the people.The post-resurrection appearances of Jesus were at least ten in number, perhaps many more; and, upon one occasion, he was seen of over five hundred brethren at one time (1 Corinthians 15:6). It was the absolute certainty of the first-century Christians that Jesus had indeed risen from the dead which motivated the apostolic preachers and gave the faith of our Lord Jesus a sweeping victory throughout the world of that era. Verse 32 And we bring you good tidings of the promise made unto the fathers, that God hath fulfilled the same unto our children, in that he raised up Jesus; as also it is written in the second Psalm, Thou art my Son, this day have I begotten thee.The second Psalm … Some ancient manuscripts read “in the first Psalm,” due to some third-century Psalters combining Psalms 1, 2, making both together the first Psalm.[27]Thou art my Son … God’s recognition of Jesus as his Son was emphatic upon the occasion of his baptism (Matthew 3:17 and parallels); but Jesus had been the only begotten Son from the time of his conception; and again, by the resurrection, God declared him to be the Son of God WITH POWER (Romans 1:4). ENDNOTE: [27] G. H. C. MacGreggor, op. cit., p. 180. Verse 34 And as concerning that he raised him up from the dead, now no more to return to corruption, he hath spoken on this wise, I will give you the holy and sure blessings of David. Because he saith also in another Psalm, Thou wilt not give thy Holy One to see corruption.Holy and sure blessings … This comes from Isaiah 55:3 where “the everlasting covenant” is mentioned as one of those blessings. Thus it must be concluded that the gospel of Jesus Christ for all men is the everlasting covenant in view there. To see corruption … This is an abbreviated reference to Psalms 16:10 : Thou wilt not leave my soul to Sheol; Neither wilt thou suffer thy Holy One to see corruption. This Old Testament prophecy plainly foretold the resurrection of Christ, because only a resurrection could prevent corruption of one in the grave. Paul next mentioned the fact that, since David’s body had indeed decayed, the promise, therefore, did not apply to David but to David’s greater Son, Jesus Christ. The apostle Peter used this same argument on Pentecost (Acts 2:29 f). Paul summarized this argument in the next two verses. Verse 36 For David, after he had in his own generation served the counsel of God, fell asleep, and was laid unto his fathers, and saw corruption; but he whom God raised up saw no corruption.Having clinched his argument regarding the resurrection of Christ by his appeal to the testimony of the eyewitnesses, and to the Old Testament prophecy of it, Paul proceeded to announce the availability of salvation from sin through faith in Christ. Verse 38 Be it known unto you therefore, brethren, that through this man is proclaimed unto you remission of sins; and by him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses.Through this man … remission of sins … The primary purpose of the coming of Christ and the Christian gospel is that men may be forgiven of their sins. How reprehensible is the conduct of the secular church in our generation which has perverted this purpose in the pursuit of what they suppose to be social and economic gains. The problem regards “remission of sins,” not living conditions. Every one that believeth … Here again is the great synecdoche meaning simply “every one who believes, repents, confesses Christ, and is baptized for the remission of sins.” From which ye could not be justified by the law of Moses …” MacGreggor is undoubtedly wrong in his allegation regarding this passage, saying that “The implication here is that the law can free from some things, but not from everything."[28] Of course not. The antecedent of “which” is “all things,” making the meaning to be that “all things” fail of justification under the law of Moses. The efforts of some to make this passage non-Pauline are futile. Is justified … The Pauline doctrine of justification, as set forth fully in Romans, makes the final grounds of it to be the perfect faith and obedience of the Son of God. This justification is “in Christ,” an expression (or its equivalent) which occurs no less than 169 times in Paul’s writings. No man can be justified in his own name, or by his own achievement. It is not as Joe Bloke, or John Doe, that any man can be saved but “as Christ,” “in Christ,” and as fully identified with Christ. For full discussion of justification, see my Commentary on Romans, Romans 3:22. ENDNOTE: [28] Ibid., p. 182. Verse 40 Beware therefore, lest that come upon you which is spoken in the prophets: Behold, ye despisers, and wonder, and perish; For I work a work in your days, A work which ye shall in no wise believe, if one declare it unto you.The quotation here is from Habakkuk 1:5; and the admonition is to the effect that the unique, startling, and amazing facts of the gospel should not be the grounds of the people’s rejecting them. Isaiah exclaimed, “Who hath believed our report?” (Isaiah 53:1), showing that the gospel has elements in it that, from the carnal viewpoint, are unacceptable and well-nigh unbelievable; and yet the gospel is gloriously true. Not the least of those elements is the doctrine of the atonement, achieved in the crucifixion of Jesus our Lord. Verse 42 And as they went out, they besought that these words might be spoken to them the next sabbath. Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God.So far, so good. Paul’s great sermon had fully captured the attention of many who were inclined to accept Christianity, and the conversations regarding this continued, apparently, throughout the whole day. An appointment was made for Paul to speak again in that same synagogue on the sabbath day a week later. In the meantime, how- ever, Satan would stir up opposition to the truth. Verse 44 And the next sabbath almost the whole city was gathered together to hear the word of God. But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed.The whole city … indicates that many Gentiles also were present; and the Jewish leaders, long accustomed to the notion that they alone had the truth, were infuriated and filled with jealousy. They did not hesitate to contradict Paul and utter blasphemous words directed, presumably, against the Lord Jesus. Verse 46 And Paul and Barnabas spoke out boldly, and said, It was necessary that the word of God should first be spoken to you. Seeing ye thrust it from you, and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles. For so hath the Lord commanded us, saying, I have set thee for a light of the Gentiles, That thou shouldest be for salvation unto the uttermost part of the earth.First be spoken to you … The invariable rule, both of Christ and of the apostles who delivered his message to men, was “to the Jew first, and also to the Greek.” Jesus twice fed the multitudes, the first being a great Jewish throng, the second being composed largely of Gentiles. Judge yourselves unworthy of eternal life … To reject the Scriptures is to prove unworthiness to receive eternal life. Lo, we turn to the Gentiles … Nothing could have been said which would more completely have “turned off” Paul’s hearers. It was simply not in their thinking at all that salvation could be offered to any except their own race. What is so amazing about this is that there were many Jewish Scriptures which plainly indicated that through them, that is through the Jews, God intended to redeem the Gentiles also. The quotation here is from Isaiah 49:6; but this is only one of many. In Romans Paul cited Hosea 1:10 Hosea 2:23; and Isaiah 65:2 as indicative of God’s purpose of saving Gentiles. Verse 48 And as the Gentiles heard this, they were glad, and glorified the word of God: and as many as were ordained to eternal life believed. And the word of the Lord was spread abroad throughout all the region.Thus success attended the campaign in Antioch; but with that success came the bitter opposition of the Jews who simply determined not to have it so. As many as were ordained to eternal life believed … As Milligan said, this means that “As many as were disposed to accept God’s plan, according to which they had been chosen in Christ before the foundation of the world, believed."[29] Before the world was, God ordained that people who would hear his word and submit their will to his would receive eternal life, and that those who would not do this could not receive eternal life. There is nothing in this place that suggests any “immutable decree” regarding specific individuals, the ordination in this place having reference, not to individuals at all, but to classes of people. Furthermore, every individual ever born has the right of decision with regard to which class of persons will be his own. ENDNOTE: [29] Robert Milligan, Analysis of the New Testament (Cincinnati, Ohio: Bosworth, Chase and Hall, 1874), p. 364. Verse 50 But the Jews urged on the devout women of honorable estate, and the chief men of the city, and stirred up persecution against Paul and Barnabas, and cast them out of their borders.This verse indicates that the Jews were able to manipulate the political and social leaders of the city to bring pressure against the preachers of the gospel. Women of honorable estate … They were probably the wives of the chief men of the city and thus influenced their husbands to promote a general persecution."[30]And cast them out of their borders … The campaign was successful in that it resulted in the expulsion of the missionaries; but this did not in the least deter the activities of men like Paul and Barnabas. ENDNOTE: [30] Don DeWelt, Acts Made Actual (Joplin, Missouri: College Press, 1958), p. 184. Verse 51 But they shook off the dust of their feet against them, and came into Iconium. And the disciples were filled with joy and with the Holy Spirit.Shook off the dust … Jesus had commanded: And as many as receive you not, when ye depart from that city, shake off the dust from your feet for a testimony against them (Luke 9:5). The symbolism of this was a warning that the rejection of the message they had preached would have eternal consequences for those who refused to hear them. Filled with joy and with the Holy Spirit … Despite the opposition and the eventual expulsion of the preachers from Antioch, a true church of Christ had nevertheless been planted. The truth of God then had roots in Antioch of Pisidia; and the jealous fury of the opponents could do nothing against it. Christianity was on the march!

Questions by E.M. Zerr For Acts Chapter 13

1. Which Antioch is meant here?
2. What talent did this church contain?
3. Name their childhood associates.
4. How were they now passing the time ?
5. Had fasting been commanded ?
6. Which men were singled out by the Lord ?
7. By what instrument did he speak to the Church?
8. Was this separation to free them from sin?
9. Who is antecedent of “they” verse three?
10. As a rule who must lay on hands ?
11. What previous exception to this rule is recorded?
12. Does an exception set aside a rule?
13. What was to be the work of these men ?
14. Who accompanied them on this journey?
15. In what isle did they preach?
16. What character was at Paphos?
17. With whom was he associated ?
18. Name antecedent of “who” verse seven.
19. Tell what the sorcerer tried to do.
20. Who are Saul and Paul ?
21. How did he regard Elymas ?
22. Of what perversion did he accuse him?
23. By what means was he stopped ?
24. To whom was this power here ascribed ?
25. How long did it require to bring the result ?
26. What caused “belief” and “astonishment” of deputy?
27. State the next stop for this company.
28. At his place what occurred ?
29. Tell where they next stopped?
30. Was this the place which sent Paul out ?
31. Into what building did they enter?
32. What was the purpose of such a building ?
33. Who approached Paul and Barabas?
34. Tell what invitation was given them.
35. What indicates a large audience?
36. At what period of Israelite history does he begin ?
37. Explain the “high arm” of God in 17th verse.
38. How long in the wilderness?
39. What number of nations is here stated?
40. How was the land divided?
41. In what book is the history of this fact?
42. Tell the length of the judges’ rule.
43. With what man did the period terminate ?
44. After the judges what rule was given?
45. How long did the first king rule ?
46. Is this fact recorded elsewhere?
47. Who succeeded Saul?
48. Tell God’ s estimate of this man.
49. State important promise made to this king.
50. Who preceded this promised one?
51. What did he preach and practice?
52. Tell what denial he made for himself.
53. And what prediction did he make ?
54. How did Paul connect this with his present hearers ?
55. What ignorance does he ascribe to men in Jerusalem?
56. In condemning Christ what was fulfilled ?
57. What cause of death had they found?
58. Tell what they desired of Pilate.
59. After what fact was Jesus taken from the tree ?
60. What did God do for him?
61. How prominent did this fact become?
62. What was fulfilled by the resurrection ?
63. Tell what other scripture was fulfilled.
64. State a promise made to David.
65. To what fact does verse 35 refer ?
66. What shows the promise did not mean David in person?
67. Who is “ this man” in 38th veTse?
68. Contrast him with Moses.
69. Of what does he warn them?
70. Give the substance of this prophecy.
71. Of what races was the audience composed?
72. Which were the more favorably impressed ?
73. What request did they make?
74. Was presence of these people lawful?
75. Did any Jews receive the truth favorably?
76. What exhortation was given them?
77. When was the next meeting and why on that day?
78. Tell what sort of audience Paul had.
79. What caused the Jews to be envious?
80. In what manner did they show their envy ?
81. Did it intimidate Paul and Barnabas?
82. What preference did they say the Jews had ?
83. Tell what put the word away from them ?
84. So doing what judgment did they form for themselves
85. After this to whom must the apostles turn?
86. Find this same thought in Romans 1:14-16.
87. What made the Gentiles glad?
88. To what did their belief ordain them ?
89. How did this affect the spread of the Word?
90. What did the Jews of the city do ?
91. Tell what they did as a protest?
92. What had Jesus once commanded on this subject?
93. To where did Paul next go?
94. Describe the condition of the disciples.

Acts 13:1

1 Act 13:1. I shall quote from the Schaff-Herzog Encyclopedia: “Antioch in Syria, the second capital of Christianity, and the third city of the Roman Empire in population (500,000), wealth, and commercial activity, was situated about 300 miles north of Jerusalem, upon the left bank of the Orontes, and 16 miles from the Mediterranean.” The importance of this city is indicated by the fact that Paul had it for his starting place for the “missionary journeys” that he made, returning each time to report his work to the church there. It was the place where the disciples first called themselves Christians (chapter 11:26). The church there was strong in numhers and talented men, including the ones whose names are mentioned in this verse.

Acts 13:2

2Act 13:2. See the notes on Matthew 6:16 on the subject of fasting. The Holy Ghost speaks only through men, so this instruction was made through one of the prophets in the church. Separate is from which Thayer defines, “To appoint, set apart, one for some purpose.” Barnabas and Saul were to be thus appointed for a special work to which the Lord had called them.

Acts 13:3

3Act 13:3. We know from chapter 8:18 that it required the laying on of an apostle’s hands to confer any miraculous gift. Besides, Saul was already an apostle -of Christ with the power to confer such gifts, hence no hands were laid on him for that purpose. But since such a manual act was used . in those days for that important office, it came to be also a gesture of approval, similar to giving the “right hand of fellowship” (Galatians 2:9). The church at Antioch sent them on this mission, which is one of the meanings of being an apostle.

Acts 13:4

4Acts 13:4. The Holy Ghost sent them forth by speaking through the church. This was the start of the first “missionary journey.” Seleucia was a seaport town, from where they sailed to Cyprus, an island in the Mediterranean Sea.

Acts 13:5

5Acts 13:5. Salamis was one of the two chief cities of Cyprus, situated on its eastern coast. Here the missionaries preached in the synagogue of the Jews because they could meet people there. It Was John Mark who was going with them as a minister. The original for that word is defined in the lexicon, “Any one who serves with his hands, a servant” John Mark went with them as an attendant to do whatever service that was needed.

Acts 13:6

6Acts 13:6. Paphos was the other chief city of the island and it was situated on the western shore. Sorcerer is from MAGOS which is the word for “wise men” in Matthew 2:1. See the notes at that place for a fuller explanation of the word. This sorcerer was using whatever talent of wisdom he had to make false predictions and to oppose the truth. Bar-Jesus was the proper name given to this man as his personal name. Elymas (verse 8) was a common noun applied to him because of some special meaning derived from the name.

Acts 13:7

7Acts 13:7. -Sergius Paulus was the deputy (acting governor) of the island, which was a part of the Roman Empire. This man was prudent (very intelligent) and wished to hear what Barnabas and Saul were preaching.

Acts 13:8

8Acts 13:8. Elymas the sorcerer (See verse 6) was associated with the deputy in some way, and tried to prevent him from believing the Gospel. He was a Jew by race, and feared that if the deputy became a believer it would affect his standing with him.

Acts 13:9

9Acts 13:9. Also is called Paul. A common but erroneous saying is that Saul’s name was changed to Paul. The text only says that he was also called Paul. Thayer says that Saul was his Jewish name, while Paul (from PAULUS) was a Latin proper name. From here on the name Saul will not be applied to him except historically when referring to his conversion. Filled with the Holy Ghost. (See notes at chapter 4:31.)

Acts 13:10

0Acts 13:10. Subtilty means deceitfulness, which the sorcerer used with a mischievous motive. Child of the devil. The first word is explained at John 17:12.

Acts 13:11

1Act 13:11. Hand of the Lord was said to let the deputy know that he (Paul) was working under Him. A man who is so blind that he cannot see even the sun is certainly very much so, although this was to be on this man only for a season. This miracle was immediate, as all of them were that the Lord brought to pass. The fact the man sought for someone to lead him proved the genuineness of the deed.

Acts 13:12

2Act 13:12. The deputy believed when he saw the miracle. That was according to the Lord’s purpose for miracles, stated in John 20:30-31.

Acts 13:13

3Act 13:13. Pamphylia was in Asia Minor, and was a province of the Roman Empire. We are not told why John (Mark) deserted them, but the act was so distasteful to Paul that it later caused a serious dispute between him and Barnabas (chapter 15:37-40).

Acts 13:14

4Acts 13:14. Pisidia was another province in Asia Minor adjoining Pam-phylia, in which the present Antioch was situated. The Jews assembled in the synagogues on the sabbath day to hear the reading of the law, since copies of it were scarce and only a few people could possess it. The preachers went into it because it gave them an opportunity to speak to the people about the Gospel. It was the custom to invite persons in the audience to speak, after the reading service was completed.

Acts 13:15

5 Acts 13:15. Sent unto them, saying. The first word is from , which Thayer defines at this place, “to say through a messenger.” In a large room and in a numerous gathering of people, it would be more courteous and orderly for the rulers at the front of the auditorium to have a messenger go to the visitor and personally invite him to speak.

Acts 13:16

6 Acts 13:16. Paul stood up according to the custom in that community for public speakers. Beckoning with his hand was a gesture as an invitation or request for the people to give their attention to him. Ye that fear God was not said in flattery, but was an honest comment based on the fact that they were at that place for the purpose of hearing the reading of the law of God.

Acts 13:17

7Acts 13:17. As a preparation for his main subject, the story of Christ, Paul rehearsed the history of the Jews, beginning with their sojourn in Egypt. High arm means one of great might and authority.

Acts 13:18

8Acts 13:18. Suffered he their manners means that God tolerated them, not that He endorsed them. Instead, He frequently punished them for their sins.

Acts 13:19

9Acts 13:19. The seven nations are named in Deuteronomy 7:1. Joshua conquered 31 kings (chapter 12:24), but many of them ruled only over single cities. The seven nations were important groups in Canaan. The division of the land is in Joshua, chapters 15, 16 and 17, and the division was decided by means of the lot.

Acts 13:20

0Acts 13:20. This is the only passage that states the entire period of the judges. Until Samuel is said because he was the last one of the judges (1 Samuel 7:15).

Acts 13:21

1Act 13:21. This is the only passage that states the length of Saul’s reign.

Acts 13:22

2Act 13:22. The throne was not only removed from Saul’s house but also from his tribe (Benjamin), and given to David of the tribe of Judah. It remained in that tribe as long as the kingdom existed.

Acts 13:23

3Act 13:23. The importance of David was due to the fact that he was to become the ancestor, both fleshly and spiritually, of the Saviour of Israel and all the world.

Acts 13:24

4Acts 13:24. John had first preached refers to the work of John as the forerunner of Jesus, baptizing people in preparation for His service. Baptism of repentance means that John baptized those only who repented. (See Matthew 3:7-8.)

Acts 13:25

5Acts 13:25. This verse is explained at John 1:19-27.

Acts 13:26

6Acts 13:26. Paul was showing these Jews that they were the ones who were first to be concerned in the promise made to Abraham. (See verse 46.)

Acts 13:27

7Acts 13:27. The leaders among the Jews did not know (recognize) Jesus nor the prophecies that went before concerning h i m. Notwithstanding, when they condemned him (Jesus), they fulfilled them (the prophecies that foretold that condemnation).

Acts 13:28

8Acts 13:28. In spite of there being no charge sustained against Jesus, the Jews called for his death. In so doing they fulfilled the prophecies about him. (See verse 27.)

Acts 13:29

9Acts 13:29. The pronoun they refers to both the enemies and the friends of Jesus, for it was the friends who placed him in the tomb. But the next verse shows that the enemies were still interested in His death, for they placed a guard about the tomb in the hope that he would not be able to come out alive. In this sense they laid him in the tomb.

Acts 13:30

0Acts 13:30. This brief verse means that God overruled the acts and expectations of the Jews, by raising his Son to life.

Acts 13:31

1Act 13:31. As a rebuke to the murderers of Jesus, God saw to it that many “disinterested” people would have full opportunity to see Jesus after his resurrection.

Acts 13:32-33

3Verses 32, 33. Glad tidings is another term for “Gospel,” and Paul was announcing it to this synagogue audience. Second Psalm. The quotation stated by Paul can be found in no other place than the Psalm that is so numbered today. This proves that the Book of Psalms was arranged as to chapter numbers then the same as today.

Acts 13:34

4Acts 13:34. No more to return to corruption means that Jesus arose from the dead to die no more. Sure mercies of David. The second word is from HOSIOS which Thayer defines at this place, “The holy things (of God) promised to David.” These things included the resurrection of his illustrious descendant, Jesus, to die no more.

Acts 13:35-36

6Acts 13:35-36. Jesus was to be raised from the dead, but God also promised David that his “son” was not to remain in the grave long enough to decay. (Psalms 16:9-10.)

Acts 13:37

7Acts 13:37. Served his own generation denotes that David did his duty in serving God in that age or generation. After doing that, however, he died and his body went back to the dust, while the One concerning whom the promise was made to David -was raised before His body had time to decay, thus fulfilling the promise made to the patriarch.

Acts 13:38

8Acts 13:38. This man, was said to emphasize that Christ and not David–the new law and not the old–is the only means by which one must obtain forgiveness of sins.

Acts 13:39

9Acts 13:39. By him has the same force as the italicized words in the preceding verse. The law of Moses could not bring the justification that is possible by belief in Christ.

Acts 13:40

0Acts 13:40. Paul referred to a statement in Habakkuk 1:5.

Acts 13:41

1Act 13:41. The prophet was writing about ancient Israel and the judgments that were brought upon them through the Chaldeans. Paul warned the Jews in his audience that a like judgment might come upon them. It was similar to his statements in Romans 15:4 and 1 Corinthians 10:11.

Acts 13:42

2Act 13:42. The synagogues were public places and came to be attended by Gentiles as visitors. They were less prejudiced than the Jews and wished to hear more of the subject that Paul was preaching. Next sabbath would be the next gathering in the synagogue.

Acts 13:43

3Act 13:43. Congregation is from the same Greek word as synagogue. (See the notes at Matthew 4:23.) The more favorable among the Jews, also the Gentiles who had become proselytes to the Jewish faith, were so well impressed that they accompanied Paul and Barnabas as they went on their way out into the city. Seeing their attitude, Paul encouraged them to continue in the good life they were following. He was not ready to make a direct appeal for them to take their stand for the Gospel; that will come soon.

Acts 13:44

4Acts 13:44. In the week following the events just mentioned, the news of them was spread so that a large crowd came the next sabbath to hear the word.

Acts 13:45

5Acts 13:45. No outspoken opposition was manifested against the preaching of Paul until the Jews saw the great throng of people. Their envy was so bitter that they even blasphemed the work of the preachers, denying the truths they were uttering.

Acts 13:46

6Acts 13:46. The Gospel was intended for the whole world, but the Jews were to be given the “first chance” for it. Indeed, it was not even offered to the Gentiles until the case of Cornelius. And on that principle Paul made his first appeals to the Jews in his preaching. But when they rejected the favor, Paul considered it as rendering themselves unworthy of everlasting life. In turning to the Gentiles he was acting in keeping with the events of chapter 10.

Acts 13:47

7Acts 13:47. Paul verified his work by quoting Isaiah 49:6.

Acts 13:48

8Acts 13:48. Gentiles heard this means the announcement of Paul that he was turning to them with the word of God. The Bible does not contradict itself, and the whole of God’s dealings with man shows that no person will be either saved or lost by any predestined decree, but that all who will may be saved. The passages on the subject are too numerous to be cited here, but the reader should see 2 Peter 3:9. All of the words in our verse are correctly translated, but the construction of the sentence is inaccurate. The proper form is, “As many as believed were ordained to eternal life,” and the reader should see the notes at John 15:16 on the word “ordain.”

Acts 13:49

9Acts 13:49. This publishing of the word was due to the conversion of the Gentiles throughout that territory, who repeated the good news to others.

Acts 13:50

0Acts 13:50. These devout and honorable women were of the better class of citizens, who generally had much respect for established law. The Jews worked on their emotions and got them so excited that they became uneasy about the work of Paul and Bar-nabas. The result of the excitement was a movement of persecution against the preachers. This expelling was not a formal or legal act, but a persecuting one that forced them to leave.

Acts 13:51

1Act 13:51. Shook off the dust. (See the notes on Matthew 10:14.) Iconium was a large city in the next province, a place of many wealthy people.

Acts 13:52

2Act 13:52. Notwithstanding the opposition of the envious Jews the disciples were happy. (See the notes on chapter 4:31 on being filled with the Holy Ghost.)